^...•^.^,  '  -m^^pf--^   - 


No.  (.ihsc, 
I     Nc,.  Shdf\      Sec 
No.  Booh\ 


rBI]SCJ:TON.  N.  J. 

Orv 


The  John  M.  Krebs  Donation. 


'■hZ 
■  '& 
1 8: 


PK. 


EXPOSITORY    NOTES 


PRACTICAL  OBSERVATIONS, 


THE    NEW    TESTAMENT 


LORD  AND  SAVIOUR  JESUS  CHRIST, 


WHEREIN  THE 


SACRED  TEXT  IS  AT  LARGE  RECITED, 

THE  SENSE  EXPLAINED,  AND  THE  INSTRUCTIVE  EXAMPLE  OF  THE  BLESSED 
JESUS,  AND  HIS  HOLY  APOSTLES.  TO  OUR  IMITATION  RECOMMENDED. 


THE  WHOLE  DESTGNED  TO  ENCOURAGE  THE  READING  OF  THE  SCRIPTURES 

IN  PRIVATE   FAMILIES,  AND  TO   RENDER  THE   DAILY  PERUSAL 

OF  THEM  PROFITABLE  AND  DELIGHTFUL. 


BY  WILLIAM  BURKITT,  M.  A. 

LATK   VICAR   AND   LEUTCRER   OP   DEDHAM,    IM    ESSEX. 


VOL.  II. 


PHILADELPHIA  : 

PUBLISHED    BY    THOMAS    WARDLE. 

MDCCCXXXV. 


PRINTED  BY  J,  R.  AND  C.  CHILDS,  BUNGAY, 


EXPOSITORY  NOTES,  &c. 

ON 

THE   EPISTLE    OF   ST.    PAUL 

TO  THE 

ROMANS. 


This  Epistle  to  the  Romans  has  always  been  esteemed  by  tht  Cliurch  of  GOD  one  of  the  chiefest  and 
most  excellent  portions  of  lioly  scripture.  The  reason  why  this  Epistle  stands  first,  is  not  because  it 
was  wrote  first  ;  (the  epistles  to  the  Corinthians,  Galatians,  and  Tliessaloniaiis,  bein"'  writ  before  it  •) 
hut  either  because  of  the  imperial  dignity  of  the  city,  to  wit,  Rome,  unto  which  it  was  directed  or 
else  because  of  the  sublimity  of  the  matter,  and  the  excellency  o(  the  dnttrinc,  contaiaed  in  it  with 
respect  to  which  some  have  called  it,  "  The  Marrow  of  Divinity,--Tlie  Key  of  the  New  Testament 
— The  Christian  Church's  Confession  of  Faith,— and,  The  most  divine  Epistle  of  the  most  holv 
Apostle."  '  ■' 

The  scope  and  design  of  which  is  two-fold  ;  First,  To  show  that  neither  the  Gentiles  by  the  law  of  nature, 
nor  the  Jews  by  the  law  of  Moses,  could  ever  attain  to  justification  and  salvation,  but  only  by  faith  in 
Jesus  Christ :  for  the  sake  of  whose  merits  alone  we  are  accounted  righteous  in  the  si^-ht  of  God  Se- 
condly, To  show  that  faith  is  not  separated  from  good  works,  but  productive  of  them ;  being  the 
Jiarent  and  principle  of  obedience,  without  which  whosoever  liveth  is  accounted  dead  before  GoD 

The  subject  matter  of  this  Epistle  is  Iwo-fold  ;  partly  doctrinal,  and  partly  practical:  in  tlic  docirinal 
part,  which  makes  up  the  first  eleven  chapters,  the' apostle  treats  of  justification  by  faith  alone,  without 
the  works  of  the  law;  of  original  corruntion,  by  the  fall  of  Adam  ;  of  sanctification  by  the  Spirit  of 
Christ;  of  the  calling  of  the  Gentiles  ;  that  is,  of  the  present  rejection  of  the  Jews,  and  the  future  re- 
calling of  Ihcm  when  the  fulness  of  the  Gentiles  was  come  in. 

lo  the  applicatory  or  practical  part  of  this  Epistle,  which  begins  at  chapter  xii.  we  have  many  useful  and 
excellent  exhortations,  both  to  general  and  particular  duties,  respecting  God,  our  neighbour,  and  our- 
selves ;  and  several  encouragements  given  us  to  the  love  and  practice  of  universal  holiuess. 


CHAP.  I. 

la  this  first  chapter  our  apostle  (after  salutation 
given)  proceeds  to  his  principal  design  and  scope, 
namely,  to  assert  and  prove  the  grand  doctrine  of 
justification  by  faith,  that  is,  by  believing  and 
obeying  the  gospel  of  Christ :  and  that  no  person, 
either  Jew  or  Gentile,  could  possibly  be  justified 
by  any  works  of  their  own. 
As  to  the  Gentiles,  he  shows  in  this  chapter,  Tliat 
their  works  were  so  far  from  justifying  tliem  be- 
fore God,  that  thty  were  an  abomination  in  his 
sight;  that,  for  rebelling  against  the  light  and 
law  of  nature,  God  delivered  Iheni  up  to  their  un- 
natural lusts,  which  exposed  them  to  unutterable 
_  and  inevitable  condemnation,  (as  the  close  of  this 
chapter  will  inform  us,)  and  thisas  ajustjudgraent 
atMl  righteous  punishment  for  their  sins. 

"OAUL,  a  servant  of  Jesus  Christ, 
called   to  be  an  apostle,  sepa- 
rated unto  the  gospel  of  God, 

Observe  here,  The  author  and  penman 
of  this  epistle  described  :  1.  By  his  name, 
Paul.  Before  his  conversion  he  was  called 
Saul,  then  Saul  the  persecutor;  after  his 
conversion  he  was  Paul  the  professor,  Paul 
the  preacher,  Paul  the  great  doctor  of  the 
Gentiles.     O  wonderful  power  of  the  heart- 

VOI..    II. 


changing  grace  of  God  !  which  is  able  to 
turn  Sauls  into  Pauls;  persecutors  into 
professors;  faithless  sinners  into  faithful 
servants  of  Jesus  Christ.  Observe,  2.  He 
is  described  by  his  general  office  ;  a  servant 
of  Jesus  Christ :  an  higher  and  more  hon- 
ourable title  than  that  of  emperor  of  the 
whole  earth.  Servire  Cliristo  est  regnare : 
to  serve  Christ,  especially  in  the  quality 
of  an  ambassador,  is  a  greater  honour  than 
to  have  the  monarchs  of  the  world  to  serve 
us,  and  bow  the  knee  before  us.  Observe, 
3.  He  is  described  by  his  particular  office. 
Called  to  be  an  apostle  ;  that  is,  constitut- 
ed and  appointed  by  Christ  to  that  holy 
function,  without  any  merit  or  desert  of  his 
own.  He  did  not  assume  the  honour  of 
an  apostle  till  called;  and  when  called, 
it  was  not  any  desert  of  his  own,  but  the 
free  and  undeserved  grace  of  God  that  call- 
ed him.  Observe,  4.  That  as  he  was 
called  to,  so  is  he  said  to  be  separated  for, 
the  great  work  of  preaching  the  gospel  : 
separated  unto  the  gospel  of  God,  that  is, 
set  apart  in  the  purpose  and  decree  of  God  • 
separated  from  his  mother's  v.-omb,  Gil, 
i: 


ROMANS. 


j.  15.  Immediately  and  extraordinarily 
called  by  Christ  himself  to  this  great  work, 
Acts  ix.  15.  and  mediately  by  the  officers 
of  the  church,  Jcls  xiii.  2,  3,  &c.  The 
work  ofdispensiiig  the  mysteries  of  the  ever- 
lasting gospel  is  to  be  undertaken  by  none 
but  those  who  are  solemnly  separated  and 
set  apart  for  it,  and  regularly  called  to  it.  I 
would  to  God  the  herd  of  lay-preachers  at 
this  day  would  consider  this.  These 
usurpers  of  the  sacred  function  can  neither 
pray  in  faith  for  a  blessing  upon  what  they 
undertake,  because  they  have  no  promise 
to  bottom  their  faith  upon,  nor  can  the 
people  expect  to  profit  by  what  they  hear 
from  them ;  for  this  would  be  to  expect 
God's  blessing  out  of  God's  way.  Read 
witii  trembling  what  God  says,  Jer.  xxiii. 
32.  I  sent  them  not,  neither  commanded 
them,  therefore  shall  they  not  profit  this 
people  at  alt.  Where  mark.  That  the 
people's  not  profiting  by  these  men,  is  not 
charged  upon  their  false  doctrine,  but  upon 
their  want  of  a  call  and  commission.  It  is 
not  said,  that  their  doctrine  is  unsound,  but 
they  preach  unsent ;  therefore  they  shall 
not  profit  this  people  at  all.  These  men 
contradict  the  command  of  God,  the  uni- 
versal practice  of  the  christian  church,  vio- 
late the  rules  of  order  and  right  reason,  and 
expose  a  most  awful  and  tremendous  ordi- 
nance of  God  to  contempt  and  scorn  ;  yea, 
lay  it  open  to  the  bold  presumption  of  every 
ignorant  and  impudent  pretaider.  Observe, 
5.  The  glorious  title  given  to  the  gospel, 
which  St.  Paul  was  called  forth  to  preach  : 
it  is  here  styled  the  gospel  of  God,  and  else- 
where the  gospel  of  Christ.  It  is  the  gospel 
of  God,  as  he  was  the  author  and  contriver 
of  it ;  it  is  the  gospel  of  Christ,  as  he  is  the 
subject-matter  and  scope  of  it.  As  Jesus 
Christ  was  the  sum  of  the  law,  so  is  he  the 
substance  of  the  gospel.  Indeed  St.  Paul 
sometimes  calls  it  his  gospel,  Rom.  ii.  16. 
because  he  was  the  dispenser  and  promulger 
of  it ;  it  was  Dcpositum  fidei  sum  com- 
missum  ;  "  A  divine  treasure  committed 
to  his  care  and  trust."  And  if  the  gospel 
preached  be  the  gospel  of  God,  let  us  en- 
tertain it  in  our  judgments,  retain  it  in  our 
memories,  embrace  it  in  our  aflTections,  hide 
it  in  our  hearts,  confess  it  with  our  mouths, 
and  practise  it  in  our  lives. 

2  (Which  he  had  promised  afore 
by  his  prophets  in  the  holy  scrip- 
tures,) 

That  is,  which  gospel  God  has  promised 
before  by   his  holy   prophets   speaking  in 


Chap.  f. 

the  holy  scriptures.  Where  note,  1.  The 
antiquity  of  the  gospel,  how  ancient  that 
doctrine  is,  even  as  old  as  the  prophets 
themselves  ;  nay,  as  old  as  Adam  himself. 
The  gospel,  or  glad  tidings  of  a  Saviour, 
was  first  preached  to  Adam  by  God  himself. 
Gen.  iii.  15.  next  to  Abraham,  Gen.  xv. 
then  it  was  predicted  by  all  the  prophets 
which  have  been  since  the  world  began. 
The  gospel  which  we  preach  can  by  no 
means  fall  under  the  charge  and  imputation 
of  novelty :  it  is  no  new  or  modern  doc- 
trine, but  almost  as  old  as  the  world  itself: 
Which  gospel  he  had  promised  before  by 
his  holy  prophets.  Behold  then  a  great 
correspondency,  a  sweet  agreement  and 
harmony,  between  the  Old  and  New  Tes- 
tam.ent,  between  the  prophets  and  apostles  ; 
though  great  difference  in  the  manner  and 
measure  of  the  revelation.  For,  as  one  says, 
the  Old  Testament  is  the  hiding  of  the 
A'eiy ;  the  New  Testament  is  the  opening 
of  the  Old.  The  Old  Testament  is  the 
New  Testament  veiled ;  the  New  Testa- 
tament  is  the  Old  revealed.  Note,  2.  The 
venerable  title  given  to  the  scriptures : 
they  are  called  the  holy  Scriptures.  Which 
he  had  promised  before  by  his  prophets 
speaking  in  the  holy  scriptures.  The 
scriptures  are  holy  in  several  respects.  1. 
In  regard  of  their  author  and  inditer,  the 
Holy  Spirit  of  God.  2.  In  regard  of  the 
penmen  and  writers  of  them,  holy  men  of 
God.  3.  In  regard  of  the  subject-matter 
contained  in  them,  the  holy  will  of  God. 
4.  In  regard  of  their  design,  to  make  us 
holy  both  in  heart  and  life.  And,  if  the 
word  of  God  be  an  holy  word,  then  let  it 
be  treated  by  us  with  all  holy  deference 
and  regard.  Lord  !  what  an  impious  li- 
berty do  some  men  take,  in  this  wanton 
age,  to  furnish  out  a  jest  in  scripture  attire, 
and  in  their  jocular  humour  to  make  light 
and  irreverent  applications  of  scripture 
phrases  and  sentences !  They  lay  their 
schemes  of  ridiculous  mirth  in  the  Bible, 
and  play  the  buffoons  with  the  most  seri- 
ous things  in  the  world.  These  men  bring 
forth  scripture  as  the  Philistines  brought 
forth  Samson,  only  to  wrt^e  them  sport; 
but  they  shall  ere  long  find  Almighty  God 
in  earnest,  though  they  were  in  jest.  He 
that  has  magnified  his  word  above  all  his 
name,  will  not  brook  it,  that  any  man 
should  make  it  vile  and  contemptible,  by 
rendering  it  the  theme  of  his  giddy  mirth 
and  profane  drollery. 

3  Concerning  his  Son  Jcsiis  Christ 


Cliap.  I. 


ROMANS. 


our  Lord,  which  was  made  of  the 
seed  of  David  according  to  the 
flesh,  4  And  declared  to  be  the 
Son  of  God  with  power,  according 
to  the  Spirit  of  holiness,  by  the  re- 
surrection from  the  dead  : 

The  apostle  having  told  us  in  the  fore- 
going verses,  that  he  was  particularly  called 
to,  and  by  God  set  apart  for,  the  preaching 
of  the  gospel,  in  the  verses  before  us  he  de- 
clares that  Jesus  Christ  was  the  main  sub- 
ject of  that  gospel  which  he  preached,  and 
describes  him  by  his  twofold  nature  ;  by 
his  human  nature,  ver.  3.  by  his  divine 
nature,  ver.  4.  According  to  his  human 
nature  he  was  made  of  t/ie  seed  of  David  ; 
that  is,  descended  from  David,  and  one  of 
his  posterity  by  the  mother's  side,  who 
was  of  that  house  and  line,  accordincr  to 
the  Jiesh  ;  that  is,  the  weakness,  frailty, 
and  mortality,  of  his  human  nature.  Where 
observe,  1.  That  our  Lord  Jesus  Christ  had 
a  being,  even  an  eternal  existence,  before 
his  incarnation,  or  manifestation  in  our 
flesh  and  nature.  He  was  the  Son  of  God, 
before  he  was  the  Son  of  man  ;  hence  he 
is  said  to  be  inade  of  the  seed  of  David, 
intimating  that  he  was  then  7nade  what 
he  was  not  before.  In  regard  of  his  divine 
nature,  he  was  begotten,  not  made;  but 
in  regard  of  his  human  nature,  he  v/dLSf}iade, 
not  begotten.  Observe,  2.  That  Jesus 
Christ,  the  eternal  Son  of  God,  did  in  the 
fulness  of  time  assume  the  true  and  perfect 
nature  of  man  into  a  persona!  union  with 
his  Godhead ;  the  human  nature  was  united 
to  the  divine  nature  miraculously  and  ex- 
traordinarily, by  the  overshadowing  power 
of  the  Holy  Ghost,  Luke  i.  34,  a5.  and 
also  integrally  and  completely ;  that  is 
to  say,  Christ  took  a  complete  and  perfect 
human  soul  and  body,  with  all  the  facul- 
ties of  the  one,  and  all  the  members  of  the 
other,  that  thereby  he  might  heal  the  whole 
nature  of  that  leprosy  of  sin,  which  had 
seized  upon,  and  diffused  its  malignity  into 
every  member,  and  every  faculty. 

Next,  we  have  a  demonstration  of  Christ's 
divine  nature,  ver.  4.  Declared  to  be  the 
Son  of  God  ivifh  power,  S^c.  As  if  our 
apostle  had  said,  that  our  Lord  Jesus  Christ, 
though  according  to  the  faculty  and  weak- 
ness of  his  human  nature  he  was  of  the 
seed  of  David,  yet  in  respect  of  that  divine 
power  of  the  Holy  Ghost  which  manifested 
itself  in  him,  especially  in  his  resurrection 
from  the  dead,  he  xvas  declared  to  be  the 
Son  of  God  ivitli  power  ■  that  is,  mightily 


and  powerfully  demonstrated  so  to  be- 
Learn  hence,  1.  That  the  resurrection  o* 
our  Lord  Jesus  Christ  from  the  dead,  by 
the  Holy  Ghost,  is  a  powerful  and  con- 
vincing demonstration  that  he  was  the  Son 
of  God.  Christ  as  man  is  nowhere  said 
in  scripture  to  be  the  Son  of  God,  but  with 
relation  to  the  divine  power  of  the  Holy 
Ghost,  by  whom  he  had  life  conmninicated 
to  him  from  the  Father,  both  at  his  concep- 
tion and  at  his  resurrection.  At  his  con- 
ception he  was  the  Son  of  God,  by  being 
conceived  by  the  Holy  Ghost ;  but  this 
was  secret  and  invisible,  known  only  to  the 
mother  of  our  Lord.  Therefore  at  his 
resurrection,  bi^  the  Spirit  of  holiness, 
that  is,  by  the  immediate  power  of  the 
Holy  Ghost,  God  thought  fit  to  give  a 
visible  and  public  demonstration  to  the 
whole  world,  that  Jesus  was  his  own  Son, 
the  promised  and  true  Messias,  and  con- 
sequently did  thereby  give  testimony  to 
the  truth  and  divinity  of  our  Saviour's  doc- 
trine and  miracles.  God  did  now  publicly 
own  his  Son,  in  the  face  of  the  whole 
world,  and  freed  him  from  all  suspicion  of 
being  an  impostor  or  deceiver;  for  it  is  not 
supposable,  that  God  should  put  forth  an 
almighty  power  to  raise  him  from  the 
grave,  if  he  had  by  robbery  assumed  that 
glorious  title  of  the  Son  of  God,  therefore 
saith  the  Father  of  him  in  the  morning  of 
the  resurrection  ;  Thou  art  im/  Son,  this 
day  have  I  begotten  thee  ;  that  is,  in  the 
words  of  our  "apostle  here,  declared  and 
made  the  conspicuously  app  ar  to  be  the 
Son  of  God  with  power,  according  to  the 
Spirit  of  holiness,  by  the  resurrection 
from  the  dead.  Yet  observe,  2.  That 
though  Christ  was  raised  from  the  dead 
by  the  power  of  God's  Holy  Spirit, 
yet  did  he  certainly  raise  himself  by  his 
own  power  as  God,  according  to  his 
own  prediction,  John  ii.  19,  Destroy 
this  temple  of  my  hody,  and  in  three  day  f 
I  will  raise  it  up  ;  and  according  to  St. 
Peter's  assertion,  1  Pet.  iii.  18,  Being 
put  to  death  in  the  flesh,  in  his  human 
nature,  but  quickened  by  the  Spirit :  that 
is,  by  the  power  of  his  Godhead,  or  divine 
nature,  quickening  himself;  for  had  he 
been  only  raised  by  the  power  of  God, 
and  not  by  his  own  power,  how  could 
his  resurrection  have  been  a  declaration 
that  he  was  the  Son  of  God  ?  What  had 
more  appeared  in  Christ's  resurrection  than 
in  other  men's?  for  they  were  raised  by 
the  power  of  God  as  well  as  he.  VMi  here 
lies  the  difference :   Christ  rose  bv  a   self- 


ROMANS. 


Chj 


quickening  principle  ;  others  are  raised  by 
a  quickening  principle  derived  from  Christ, 
with  respect  to  which  he  is  called  resur- 
rection and  the  life,  John  xi.  25.  that  is, 
the  principle  of  quickening  life,  by  which 
the  dead  saints  are  raised.  Observe,  3. 
That  the  apostle  doth  not  say,  Christ  was 
made  or  constituted  the  Son  of  God  by 
his  resurrection  from  the  dead,  but  declared 
so  to  be  :  Malta  tunc  fieri  dicuntur  quan- 
do  facta  esse  manifestantur,  according 
to  the  phrase  of  scripture ;  "  Things  are 
then  said  to  be  when  they  conspicuously 
appear."  Nothing  can  be  more  evident 
than  that  Christ  was  the  Son  of  God  before 
his  resurrection  ;  yea,  before  his  incarna- 
tion, being  the  Father  of  eternity,  Isa.  ix. 
6.  But  the  glory  of  his  divinity  was 
much  clouded,  darkened,  and  eclipsed,  by 
the  frailty  of  his  humanity,  by  the  miseries 
of  his  life,  and  the  ignominy  of  his  death. 
But  by  his  resurrection  God  rolled  away 
his  reproach,  and  freed  him  from  al!  the 
aspersions  and  accusations  of  his  enemies, 
■who  charged  him  with  blasphemy,  for 
affirming  that  he  vas  the  Son  of' God  : 
and  thus  our  Jesus,  in  whom  we  trust,  was 
declared  to  be  the  Son  of  God  with  power, 
according  to  the  Spirit  of  holiness,  by 
the  resurrection  from  the  dead. 

5  By  whom  we  have  received 
grace  and  apostleship  for  obedience 
to  the  faith  among  all  nations,  for 
his  name  :  6  Among  whom  are  \e 
also  the  called  of  Jesus  Christ. 

Observe  here,  1.  St.  Paul  declares  the 
person  from  whom  he  received  authority 
to  be  an  apostle,  namely,  Christ  him- 
self: By  -whom  he  received  apostleship ; 
that  is,  by  Jesus  Christ,  mentioned  in  the 
foregoing  verse ;  who  called  him  imme- 
diately, and  furnished  him  with  authority 
and  ability  for  a  gospel  preacher,  even 
then  when  he  had  been  a  furious  and  fiery 
persecutor.  Observe,  2.  He  declares  how 
free  and  undeserved  a  favour  this  was :  he 
acknowledges  he  hdA  received  grace  to  be 
an  apostle ;  intimating,  that  to  be  rightly 
called  to  be  an  apostle,  or  messenger  of  the 
gospel  of  Jesus  Christ,  is  a  special  act  and 
instance  of  divine  grace  and  favour  :  By 
■whom  we  have  received  grace  and  apostle- 
ship. Observe,  3.  What  is  the  special 
office  and  duty  of  an  apostle,  and  the  great 
end  and  design  of  that  honourable  function, 
namely,  to  call  all  persons  to   believe  and 


obey  the  gospel.  Learn  thence.  That  the 
great  end  of  the  ministry  of  the  word  is 
to  bring  sinners  to  believe  and  obey  the 
gospel  of  Christ,  to  persuade  tiiem  to  yield, 
not  a  professed  subjection  only,  but  a  real 
obedience  also,  to  the  gospel  of  Christ: 
by  whom  we  have  received  grace  and 
apostleship  for  obedience  to  the  faith 
a?nong  all  nations.  Observe,  4.  How 
the  apostle  puts  the  Romans  in  mind  of 
their  condition  by  nature,  before  the  gos- 
pel was  revealed  to  them,  a,id  received  by 
them  :  they  were  then  Pagans  and  Hea- 
thenish idolaters,  but  now  Christians,  or 
the  called  of  Jesus  Christ,  among  whom 
(that  is,  among  the  Gentile  nations)  ye  arc 
also  the  called  of  Jesus  Christ.  Learn 
thence.  That  it  is  a  necessary  duty  for  mi- 
nisters, and  a  profitable  duty  for  the  people, 
to  put,  and  be  often  put  in  mind,  of  what 
they  were  and  are  by  nature  ;  it  is  profit- 
able both  to  increase  their  humiliation, 
and  also  to  excite  their  gratulation.  "  You 
Romans  (as  if  the  apostle  had  said)  who 
are  now  the  called  of  Christ  Jesus,  were 
once  afar  off,  even  amongst  the  vile  and 
cursed  Gentiles :  let  the  remembrance  of 
what  you  once  were,  keep  you  continually 
humble  ;  and  the  knowledge  of  what  now 
by  grace  you  are,  render  you  for  ever 
thankful." 

7  To  all  that  be  in  Rome,  be- 
loved of  God,  called  to  be  saints  : 
Grace  to  you,  and  peace,  from  God 
our  Father,  and  the  Lord  Jesus 
Christ. 

Two  things  are  here  observable,  1.  The 
general  inscription  of  St.  Paul's  epistle ; 
and  next,  the  particular  salutations  therein 
given.  In  the  inscription,  we  have  the 
persons  described  to  whom  the  epistle  is 
directed  ;  and  that,  \.  By  their  place  of 
abode  and  habitation  :  To  all  that  be  at 
Rome.  Thence  note.  That  Rome,  though 
now  a  grove  of  idols,  a  nest  of  unclean 
birds,  yet  was  once  an  habitation  of  holi- 
ness, a  receptacle  for  the  saints  and  dearly 
beloved  ones  of  God.  Rome,  that  is  now 
a  lewd  and  impudent  strumpet,  was  once 
the  chaste  and  holy  spouse  of  Christ.  Be- 
hold, the  grace  and  favour  of  God  is  not 
confined  to  place  or  person  !  The  Lord  is 
with  you  while  you  are  with  him,  and  not 
longer.  2.  They  are  described  by  their 
title  :  Beloved  of  God,  saints,  and  called. 
Where  note.  The  order  of  their  titles ;  first 


Chap.  I. 


ROMANS. 


beloved  of  God,  then  called  and  saiicti- 
fied ;  intimating,  that  the  love  and  grace, 
the  favour  and  free  good-will  of  God,  are 
the  source  and  spring,  the  root  and  ori- 
ginal causes,  of  all  blessings  and  benefits  ; 
namely,  of  vocation,  sanctification,  and  re- 
mission, &c.  He  love  Jii>n,  because  he  first 
loved  us,  1  John  iv.  10.  The  love  of 
God  is  the  cause  of  our  holiness,  and  our 
perseverance  in  holiness  will  be  the  preser- 
lationof  his  love,  John  xv.  10.  Jf  ye 
keep  my  commandments,  ye  shall  abide 
in  my  love.  Question,  But  how  could  the 
aposlle  call  the  whole  church  at  Rome 
saints,  when  doubtless  there  were  many 
hypocrites  among  them?  Answer,  1. 
They  were  all  saints  by  external  commu- 
nion and  visible  profession.  They  were 
called  out  of  the  world,  that  is,  separated 
from  the  world,  and  consecrated  to  the  ser- 
vice of  Christ,  and  so  lay  under  a  neces- 
sary obligation  to  be  true  and  real  saints. 
2.  They  were  denominated  saints  from  the 
better,  and  we  would  hope  from  the  greater 
part,  amongst  them.  Doubtless  there  were 
many,  very  many  of  them,  that  answered 
their  character,  who  were  holy  in  the  ha- 
bitual frame  of  their  hearts,  and  in  the  ge- 
neral course  of  their  lives,  and  from  them 
the  whole  received  their  denomination  of 
saints,  or  holy.  Observe,  2.  After  the 
inscription  follows  the  apostle's  salutation, 
Grace  to  you,  and  peace  from  God  our 
Father,  and  the  Lord  Jesus  Christ. 
Where  note,  1.  The  comprehensiveness  of 
the  salutation  :  Grace  and  peace  compre- 
hend all  blessings,  spiritual  and  temporal  ; 
grace  implies  and  includes  both  the  spring 
and  fountain  of  all  divine  favour,  and  like- 
wise the  several  streams  which  flow  from 
that  fountain,  all  the  effects  and  fruits  of 
grace.  And  peace,  according  to  the  He- 
brew manner  of  speaking,  implies  all  good 
things  for  soul  and  body,  for  time  and 
eternity.  Note,  2.  The  persons  from 
whom  these  blessings  are  derived  :  from 
God  the  Father,  and  our  Lord  Jesus  Christ ; 
from  God  as  the  sovereign  and  fontal  cause; 
and  from  Christ  as  the  Mediator  of  all, 
without  whom  we  have  nothing  to  do  with 
any  of  the  divine  favours  ;  for  both  grace 
and  peace  come  by  Jesus  Christ.  And 
■whereas  Christ  is  called  Lord,  and  here 
joined  with  the  Father,  and  the  same 
blessings  arc  said  to  flow  from  Christ  as 
from  the  Father  ;  we  learn.  That  Christ  is 
really  and  undoubtedly  God  equal  with 
the  "  Father,  and  blessed  for  evermore. 
Question,  But  why  is  the  Holy  Ghost  here 


excluded,  no  mention  at  all  being  made  of 
him  ?  Answer,  He  is  not  excluded,  though 
he  be  not  named,  but  necessarily  implied  in 
the  forementioned  gifts;  because  grace  and 
peace  are  the  fruits  of  the  Spirit,  they  come 
from  God  the  Father,  through  the  media- 
tion of  the  Son,  and  are  wrought  in  us  by 
the  operation  of  the  Holy  Ghost.  Besides, 
in  other  salutations  (though  not  in  this)  the 
Holy  Ghost  is  expressly  mentioned,  as  in 
2  Cor.  xiii.  13,  14.  The  grace  of  our 
Lord  Jesus  Christ,  and  the  love  of  God, 
and  the  comviunion  of  the  Holy  Ghost, 
be  with  you. 

8  First,  I  thank  my  God  through 
Jesus  Christ  for  you  all,  that  your 
faith  is  spoken  of  throughout  the 
whole  world. 

Observe  here.  1.  The  great  and  wonder- 
ful success  of  the  gospel ;  it  had  produced 
faith  in  the  hearts,  and  obedience  in  the 
lives,  of  the  Romans,  which  had  made 
them  famous  throughout  the  world.  Your 
faith,  saystheapostle,  is  spoken  oflhrough- 
out  the  -whole  -world ;  that  is,  through  all 
the  Roman  empire,  which  at  that  time 
ruled  over  a  great  part  of  the  known  world. 
The  entertaining  of  the  gospel  at  Rome, 
made  that  place  more  celebrated  and  fa- 
mous than  all  the  victories  and  triumphs  of 
the  Roman  emperors;  faith  and  holiness 
make  a  place  and  people  more  renowned 
than  all  outward  prosperity  and  happiness. 
Observe,  2.  That  this  their  renowned  faith 
was  the  ground,  yea,  the  highest  and  chief- 
est  ground,  of  the  apostle's  rejoicing ; 
First,  1  thank  my  God,  that  your  faith 
is  spoken  of  throughout  the -whole  -world: 
Learn  thence,  That  it  is  both  the  duty  and 
the  disposition  of  the  faithful  ministers  of 
Jesus  Christ,  to  be  highly  thankful  to  God, 
above  all  things,  for  the  powerful  success  of 
the  gospel,  in  bringing  sinners  to  the  faith 
and  obedience  of  Jesus  Christ.  This  is  our 
rejoicing,  nay,  this  will  be  our  crown  of 
rejoicing  in  the  day  of  Christ.  We  value 
our  lives  only  by  their  usefulness  to  the 
souls  of  our  beloved  people  :  we  live  as  we 
sec  some  of  you  stand  fast  in  the  Lord,  we 
die  as  we  see  others  stick  fast  in  their  sins. 

9  For  God  is  my  witness,  whom 
I  serve  with  my  spirit  in  the  gospel 
of  his  Son,  that  without  ceasing  I 
make  mention  of  you  always  in  my 
prayers  ;     10  Making  request,  (if  by 


ROMANS. 


Chap.  I. 


any  means  now  at  length  I  might 
have  a  prosperous  journey  by  the 
will  of  God,)  to  come  unto  you. 

Here  we  have  observable,  ] .  The  apostle's 
solemn  protestation  of  his  affectionate  love 
nnto,  and  great  care  and  concern  for,  these 
Roman  converts,  whom  he  was  now  absent 
from,  yea,  whose  faces  he  had  never  as  yet 
seen :  Without  ceasing,  says  the  apostle, 
/  make  ?neiifion  of  you  aliimys  in  my 
vrayers.  Behold  hero,  as  in  a  glass,  the 
face  of  every  faithful  minister  of  Christ  ;  he 
continually  bears  his  people  upon  his  heart, 
whenever  he  goes  in  and  out  before  the 
Lord,  as  Aaron  bare  the  names  of  the  chil- 
dren of  Israel  upon  his  breastplate  ;  he 
pours  his  very  soul  in  fervent  supplications 
for  them,  and  can  sooner  be  forgetful  of 
himself  than  unmindful  of  them.  Without 
ceasing  I  make  tiicntion  qfj/ou  always  in 
my  prayers.  Observe,  2.  That  because 
the  apostle  was  yet  a  stranger  to  them,  had 
never  seen  them,  and  it  was  impossible  for 
them  to  know  the  outgoings  of  his  heart 
toward  them,  he  solemnly  appeals  to  the 
heart-searching  God,  calls  him  to  witness 
how  affectionately  he  loved  tiiem,  and  how 
frequently  he  prayed  for  them  ;  God  is  my 
•witness.  The  words  have  the  force,  if  not 
the  form,  of  an  oath,  and  teach  us,  that  it  is 
unquestionably  lawful  in  important  affairs 
to  swear,  to  appeal  to  God,  and  call  him 
to  be  a  witness  of  what  we  either  say  or 
do.  We  find  St.  Paul  did  it  often,  and 
our  Saviour  hin)self  did  not  refuse  to  answer 
upon  oath,  when  solemnly  adjured.  Ob- 
serve, 3.  How  the  aposlle  swears  by  God, 
not  by  the  creatures,  which  is  the  swearing 
condemned  by  our  Saviour  and  by  St. 
James  ;  see  Matt.  v.  and  James  v.  Note 
farther.  How  St.  Paul  appeals  to  that  God, 
•whom  he  served  in  or  -with  his  spirit  ;  that 
is,  with  the  apostle's  own  spirit,  with  his 
heart  unfeignedly.  From  whence  we  may 
remark.  That  no  service  can  be  performed 
acceptably  to  Almighty  God,  except  the 
heart  and  spirit  of  a  christian  be  engaged 
in  it.  True,  the  body  has  its  part  and 
share  in  divine  worship  as  well  as  the  soul ; 
but  the  service  of  the  body  is  n^ver  accepted 
by  God,  unless  animated  and  quickened  by 
an  obedient  soul.  O  christian,  serve  thy 
God  with  thy  soul  and  spirit,  as  well  as 
with  thy  tongue  and  knee!  and  then  thy 
offering  will  be  more  acceptable  to  God 
than  the  most  adorned  temples,  the  most 
pompous  ceremonies,  and  most  costly  de- 
vnt.ioa'  whatever,  with  the  want  of  these. 


11  For  I  long  to  see  you,  that  I 
may  impart  unto  you  some  spiritaal 
gift,  to  the  end  ye  may  be  esta- 
blished :  12  That  is,  that  1  may 
be  comforted  together  with  you  by 
the  mutual  faith  both  of  you  and 
me. 

The  apostle  having  declared  in  the  fore- 
going verses,  how  fervently  he  prayed  for 
them,  and  how  passionately  he  desired  to 
come  unto  them  ;  he  now  acquaints  them 
with  the  reason  of  tliat  desire,  namely.  For 
the  furtherance  of  his  own  joy,  and  their 
establishment:  I  long  to  see  you,  that  you 
maji  be  established,  and  I  may  be  com- 
forted. Learn  hence,  \.  That  estab- 
iishmrnt  in  faith  and  holiness  is  that  which 
the  holiest  and  best  of  christians  do  stand 
in  need  of.  Learn,  2.  That  the  presence 
of  the  ministers  of  Christ  with  and  among 
their  people,  as  well  as  their  preaching  the 
doctrine  of  faith  to  them,  is  absolutely  ne- 
cessary, in  order  to  their  establishment ; 
God  has  joined  the  duties  of  public  preach- 
ing and  private  inspection  together,  and 
woe  unto  us,  if  by  our  non-residence,  and 
not  dwelling  among  our  people,  or  if  living 
with  them  we  haughtily  refuse  or  slothfuUy 
neglect  personally  to  converse  with  them, 
we  deny  them  one  special  means  for  their 
edification  and  establishment.  Observe 
lastly.  That  the  apostle  desired  to  be  per- 
sonally present  with  the  church  and  saints 
at  Rome,  for  his  own  benefit  as  well  as  for 
their  advantage.  That  I  ?nay  he  comforted. 
Learn  hence.  That  the  ministers  of  Christ 
do  certainly  improve  and  benefit  them- 
selves, as  well  as  edify  and  establish  their 
people,  by  their  conferring  with  them  ;  as 
iron  sharpeneth  iron,  and  the  rubbing  of 
one  hand  warmeth  another,  so  the  meanest 
of  Christ's  members  may  contribute  to  the 
advantage  of  the  greatest  apostle.  God's 
weak  servants  may  strengthen  thy  strong 
shoulders.  Verity  I  have  sometimes 
gained  more  knowledge  by  an  hours  con- 
ference with  a  private  and  experienced 
christian,  than  by  half  a  day's  study. 
Most  certainly  the  ministers  of  God  are 
great  losers  by  being  strangers  to  their 
people. 

13  Now  I  would  not  have  you 
ignorant,  brethren,  that  oftentimes  I 
purposed  to  come  unto  you,  but  was 
let  hitherto,  that  I  might  have  some 
fruit  among  you  also,  even  as  among 


Chap.  I.  ROMANS. 

other  Gentiles.  14  I  am  debtor 
both  to  the  Greeks  and  to  the  Bar- 
barians, both  to  the  wise  and  to  the 
unwise.  15  So  as  much  as  in  me 
is,  I  am  ready  to  preach  the  gospel 
to  you  that  are  at  Home  also. 


Here  observe,  How  the  apostle  obviates 
an  objection,  and  prevents  a  reflection 
upon  himself.  Some  at  Rome. might  lie 
ready  to  say,  If  Paul  had  such  a  longing 
desire  to  see  us  as  he  expresses,  why  did  he 
not  come  all  this  time  and  preach  here,  as 
he  has  done  at  Corinth,  and  Ephesus,  and 
elsewhere?  He  truly  tells  them  llicrefore, 
that  it  was  not  for  want  of  inclination  and 
will,  but  for  want  of  opportunity  ;  he  had 
often  intended  it,  and  attempted  it  also, 
but  was  providentially  hindered.  From 
whence  I  gather.  That  the  ministers  of  God 
cannot  always  dispose  of  themselves  and  of 
their  labours  according  to  their  own  in- 
clinations and  desires,  but  both  their  per- 
sons and  ministry  are  directed  and  disposed 
of  by  the  providence,  and  according  to  the 
pleasure,  of  Almighty  God.  Observe,  2. 
The  great  modesty  and  condescending  hu- 
mility of  our  apostle,  in  telling  the  Romans, 
that  though  he  desired  and  intended  to 
make  this  long  journey  to  Rome  to  preach 
the  gospel  to  them,  yet  this  was  rather  a 
dc-lit  than  a  gift.  He  doth  not  intimate  to 
them,  that  his  coming  amongst  them  was 
an  arbitrary  favour,  for  which  they  should 
be  indebted  to  him,  but  a  bounden  duty 
which  he  owed  to  them :  I  am  a  debtor 
both  to  Jew  and  Greek,  and  ready  to 
preach  the  gospel  to  you  that  are  at  Rome 
also.  Here  note,  That  the  debt  spoken  of 
is  the  preaching  of  the  gospel ;  St.  Paul 
contracted  this  debt,  and  laid  himself  under 
an  obligation  to  pay  it  then  ;  (as  every 
minister  doth  now  at  his  first  entering  upon 
the  office  of  the  ministry  ;)  by  virtue  of  his 
mission,  it  was  his  duty  to  preach  the  gos- 
pel to  all,  both  to  the  learned  Greeks  and 
unlearned  barbarians.  From  whence  learn, 
That  to  preach  the  gospel  of  Christ  both 
far  and  near  with  a  laborious  diligence, 
when  regularly  called  thereunto,  is  a  minis- 
terial debt  and  duty.  We  are  first  indebt- 
ed to  God  that  sends  us  forth  •,  we  are  also 
indebted  to  the  people  we  are  sent  unfo. 
ButO!  how  many  people  are  there  that 
wo<ild  willingly  forgive  their  ministers  this 
debt !  but  we  must  tender  payment  at  the 
time  and  place  appointed,  or  we  can  never 


be  discharged,  whether  the  debt  be  accepted 
or  not. 

10  For  1  am  not  ashamed  of  the 
gospel  of  Christ  :  for  it  is  the  pow- 
er of  God  unto  salvation  to  every  one 
that  believcth  ;  to  (he  Jew  first,  and 
also  to  the  Greek. 

Observe  here,  1.  The  glorious  descrip- 
tion which  the  apostle  gives  of  the  gospel  : 
It  is  the  power  of  God  unto  salvation. 
That  is,  the  preaching  of  it  is  attended  by 
and  accompanied  with  an  almighty  power, 
which  renders  it  effectual  to  salvation,  if 
we  do  not  bolt  our  ears  and  hearts  against 
it.  Learn,  That  the  plain  and  persuasive 
preaching  of  the  gospel  is  the  chosen  in- 
strument in  God's  hand,  which  he  uses  and 
honours  for  the  conveyance  of  spiritual  life 
into  the  souls  of  men,  though  it  be  despised 
and  ridiculed  by  the  men  of  the  world. 
The  gospel  is  powerful,  it  is  the  power  not 
of  men  or  angels,  but  the  power  of  God  ; 
not  the  essential,  but  the  instrumental  power, 
of  God  ;  it  works  as  an  instrument,  yet  not 
as  a  natural,  but  as  a  moral  instrument  in 
God's  hand,  freely,  not  arbitrarily.  The 
word  gives  out  to  us,  as  God  gives  in  to 
that  ;  the  power  of  the  gospel  is  not  from 
the  preachers  of  the  gospel,  therefore  do  not 
idolize  them  ;  but  they  are  the  instruments 
in  God's  hand,  their  words  are  the  vehicle 
or  organ  through  which  the  vital  power  of 
the  Spirit  is  conveyed,  therefore  do  not 
vilify  and  think  meanly  of  them.  Ob- 
serve, 2.  The  solemn  protestation  and  bold 
profession  which  the  apostle  makes  of  his 
not  being  ashamed  of  the  gospel  of  Christ ; 
I  ain  not  asha7ned  of  the  gospel  of  Christ. 
Where  note,  1.  He  doth  not  say  I  am  not 
afraid  to  preach  the  gospel,  but  I  am  not 
ashamed;  because  shame  hinders  our  readi- 
ness more  than  fear.  A  man  may  be  fit 
and  ready  to  preach  the  gospel,  and  yet 
be  afraid  to  undertake  it  ;  but  he  that  is 
ashamed  of  the  work,  can  never  be  fit  for 
it.  Note,  2.  That  when  the  apostle  says, 
he  is  not  ashamed  of  the  gospel,  more  is  in- 
tended than  expressed  ;  I  am  so  far  from 
being  ashamed,  that  I  account  it  my  glory. 
As  if  the  apostle  had  said,  "  Verily  I  esteem 
it  the  highest  honour  that  God  can  confer 
upon  me  to  preach  the  gospel  at  Rome, 
though  it  should  cost  me  my  life."  O  how 
exceeding  well  doth  a  bold  profession  of  the 
gospel  become  all  the  ministers  and  mem- 
bers of  Jesus  Christ !     Let  all  F3V  with  the 


ROMANS. 


Chap. 


apostle.  We  are  not  ashamed  of  the  gospel ; 
none  of  the  ministers  of  Christ  to  preach 
It,  none  of  the  members  of  Christ  to  profess 
and  practise  it. 

17  For  thereitt  is  the  righteous- 
ness of  God  revealed  from  faith  to 
faith  :  as  it  is  written,  the  just  shall 
live  by  faith. 

Here  the  apostle  produces  an  argument 
to  prove  that  the  gospel  is  the  power  of 
God  unto  salvation  ;  Becauae  hy  it  the 
righteousness  of  God  is  revealed  from 
faith  to  faith.  That  is,  the  righteousness 
of  the  Mediator,  called  the  righteousness 
of  God,  because  it  is  of  his  providing,  and 
of  his  approving  and  accepting,  and  for 
the  sake  of  which,  God  pardons  our  un- 
righteousness, and  receives  us  graciously. 
This  rigiiteousness  is  by  the  gospel  revealed 
to  beget  faith  in  men,  even  such  a  faith  as 
goes  from  faith  to  faith  ;  that  is,  groweth 
and  increaseth  from  one  degree  and  measure 
to  another ;  and  thus  the  apostle  falls  upon 
his  main  proposition,  which  is  the  scope 
and  design  of  this  epistle,  namely,  that 
there  is  no  possible  way  for  the  justification 
of  a  sinner,  either  Jew  or  Gentile,  but  by 
faith  in  the  Mediator.  Learn  hence.  That 
the  righteousness  whereby  we  are  justified 
in  the  sight  of  God,  is  discovered  to  us  in 
the  gospel  to  be  only  by  faith  in  the  Lord 
Jesus  Christ,  as  the  appointed  Mediator  be- 
twixt God  and  us ;  The  righteousness  of 
God  is  revealed  from  faith  to  faith.  The 
apostle  proves  this  by  a  citation  out  of  the 
prophet  Habakkuk,  The  just  shall  live  hy 
faith  ;  that  is,  as  the  pious  Jews  in  the  time 
of  the  Babylonian  captivity  did  live  and 
find  comfort  in  their  troubles,  by  faith  and 
affiance  in  God  ;  in  the  like  manner  the 
apostle  shows,  that  he  that  is  evangelically 
just  or  religious,  shall  live  a  life  of  grace  on 
earth,  and  glory  in  heaven,  by  faith  in 
Christ;  that  is,  depending  upon  the  merits 
and  righteousness  of  the  Mediator,  in  the 
way  ol  holiness  and  strict  obedience  to  his 
commands.  Learn  hence,  That  a  justified 
man  lives  a  more  holy,  useful,  and  excellent 
life,  than  other  men  ;  his  life  is  from  God, 
his  life  is  with  God ;  yea,  he  lives  the  life 
of  God  himself.  2.  That  whatever  life  a 
justified  man  lives,  (in  a  more  excellent 
manner  than  other  men,)  he  lives  that  life 
by  virtue  of  his  faith.  The  just  shall  live 
by  faith. 

18  For  the   wrath  of  God   is  re- 


vealed from  heaven  against  all  un- 
godliness and  unrighteousness  of 
men,  who  told  the  truth  in  unright- 
eousness : 


Our  apostle  having  asserted  and  laid 
down  a  general  proposition,  that  the  justi- 
fication of  a  sinner  is  only  to  be  expected 
by  the  righteousness  of  the  Mediator  in  a 
way  of  faith  ;  he  now  undertakes  the  proof 
and  demonstration  of  it  thus  ;  he  distri- 
butes the  whole  world  into  Gentiles  and 
Jews  ;  the  former  seeking  righteousness  by 
the  dim  light  ot  nature,  or  the  law  written 
in  their  hearts  5  the  latter  by  the  works  of 
the  law,  that  is,  by  their  external  confor- 
mity to  what  the  law  of  Moses  exacted  and 
required  of  them.  Now  his  present  busi- 
ness is  to  prove  distinctly  and  fully,  that 
neither  Gentile  nor  Jew  could  ever  find 
what  they  thus  sought.  He  begins  here 
with  the  Gentiles,  and  shows  that  indeed 
they  had  inbred  notions  of  a  God  imprinted 
in  their  minds  by  nature,  and  also  had  the 
book  of  the  creatures  before  their  eyes,  in 
which  much,  very  much  of  God  might  be 
seen  ;  yet  these  common  notices  of  God, 
and  of  good  and  evil,  they  did  not  obey 
and  put  in  practice,  but  rebelled  against 
tlie  light  and  dictates  of  their  natural  con- 
sciences ;  for  which  cause  the  wrath  of  God 
was  revealed  from  heaven  against  them. 
Here  observe,  1.  A  dreadful  manifestation 
of  divine  wrath  :  The  wrath  of  God  is  re- 
vealed from  heaven.  The  wrath  of  God  ; 
that  isj  the  indignation  or  vengeance  of 
God.  This  the  sinner  shall  feel,  who  doth 
not  fear  it;  for  the  fears  of  an  incensed 
Deity  are  no  bugbears ;  nor  the  effects  of 
ignorance  and  superstition,  as  the  Atheists 
tancy.  This  wrath  is  said  to  be  revealed 
from  heaven,  that  is,  discovered  and  made 
"manifest  by  the  God  of  lieaven  ;  partly  by 
the  light  of  nature,  their  own  consciences 
giving  them  notice  and  warning  of  it ;  and 
partly  by  the  examples  of  others,  in  the 
lashes  of  a  divine  severity  on  the  back  of 
sinners,  by  the  hand  of  an  incensed  God  : 
Thus  the  wrath  of  God  ivas  revealed  to 
the  Gentilesfrom  heaven.  Observe,  2.  The 
object  or  impulsive  cause  of  his  revealed 
and  inflicted  wrath  ;  namely,  all  ungodli- 
ness and  unrighteousness  of  ?nen.  Un- 
godliness compriseth  all  sins  against  God,  or 
neglect  of  the  duties  of  the  first  table; 
unrighteousness  comprehends  all  sins  against 
our  neighbour,  or  the  breaches  of  the  second 
table.    Note  here,  That  the  abstract  is  put 


Chap. 


ROMANS. 


for  the  concrete,  the  siris  for  the  sinners  that 
commit  them  ;  the  wrath  of  God  is  re- 
vealed against  all  ungodliness  and  unright- 
eousness of  men  ;  that  is,  against  all  un- 
godli/  and  unrighteous  persons  :  the  mean- 
ing IS,  that  God  will  certainly  punish  these 
sins  upon  the  persons  of  the  sinners.  Ob- 
serve, 3.  The  special  aggravation  of  these 
their  sins,  or  that  which  made  them  so 
very  provoking  to  Almighty  God,  namely, 
that  they  held  the  truth  in  unrighteous- 
ness ;  that  is,  their  natural  convictions  were 
kept  down  under  the  dominion  and  power 
ot  their  corruptions.  Lust  in  their  wills  and 
affections  was  too  hard  lor  the  light  in  their 
understandings:  they  entertained  the  light 
ot  truth  in  their  minds,  but  did  not  suffer 
it  to  have  its  proper  effect  and  influence 
upon  their  hearts  and  lives ;  thus  making 
that  a  prisoner  which  would  have  made 
them  free.  Learn,  1.  That  it  is  a  very 
great  aggravation  of  sin  for  men  to  offend 
against  the  convictions  of  their  own  con- 
sciences. 2.  That  the  wrath  of  God  is 
dreadfully  incensed  against  all  those  that 
hve  in  any  course  of  sin,  rebelling  against 
the  dictates  and  convictions  of  tiieir  own 
enlightened  consciences.  Dread  it  then  as 
thou  dreadest  hell  itself;  to  sin  against 
knowledge,  to  rebel  against  the  light  of 
thy  own  mind,  to  slight  the  whispers,  to 
stifle  the  voice  of  thy  own  conscience;  but 
reverence  and  obey  its  dictates  as  the  com- 
mands of  God. 

19  Because  that  which  may  be 
known  of  God  is  manifest  in  them  ; 
for  God  hath  shewed  it  unto  them. 

That  is,  much  of  the  nature  and  proper- 
ties of  God  may  be  known  by  the  light  of 
nature ;  his  infinite  power,  wisdom,  and 
goodness,  are  manifest  in  the  minds  and 
consciences  of  all  men ;  For  God  hath 
shewed  it  unto  thc?n,  partly  by  imprinting 
these  notions  of  himself  upon  the  hearts  of 
all  men,  and  partly  by  the  book  of  the 
creatures,  m  which  his  glorious  attributes 
are  written  in  large  and  legible  characters. 
Learn  hence,  That  all  men  have  a  natural 
knowledge  of  God,  and  those  great  duties 
which  result  from  the  knowledge  of  him. 
2.  That  the  natural  knowledge  which  men 
have  of  God,  if  they  live  contrary  to  it,  it 
is  a  sufficient  evidence  of  their  holding  the 
truth  ot  God  in  unrighteousness,  and  is  a 
God-provoking  and  wrath-procuring  sin. 

20  For   the   invisible    things   of 


him  from  the  creation  of  the  world 
are  clearly  seen,  being  understood 
by  the  things  that  are  made,  even 
his  eternal  power  and  Godhead  :  so 
that  they  are  without  excuse 

The  apostle  here  proceeds  in  acquainting 
us  with  that  knowledge  of  God  which  the 
heathens  had  by  the  light  of  nature,  which 
was  in  their  hearts,  and  augmented  and 
increased  by  what  of  God  they  saw  in  the 
book  of  the  creatures,  namely,  in  the  works 
of  creation  and  providence  :  The  invisible 
things  of  God  from  the  creation  of  the 
■world  are  clearly  seen,  8fc.  Tlie  sense  I 
conceive  is  this :  the  wise  and  wonderful 
frame  of  the  world,  which  cannot  reason- 
ably be  ascribed  to  any  other  cause  but 
God,  is  a  sensible  demonstration  to  all  man- 
kind of  an  eternal  and  powerful  being, 
that  was  the  author  and  contriver  of  it. 
The  strokes  of  the  Creator's  hand  are  en- 
graven in  all  parts  of  the  universe;  the 
heavens,  the  earth,  and  the  capacious  sea, 
with  all  things  contained  in  them,  are  evi- 
dent testimonies  of  the  excellency  of  their 
original  cause :  and  therefore  such  of  the 
heathens  of  old  as  shut  their  eyes,  and  such 
of  the  Atheists  at  this  day  as  wink  hard, 
and  will  not  see  the  footsteps  of  a  Deity  in 
the  works  of  creation  and  providence,  are, 
and  will  be,  everlastingly  left  without 
excuse.  Learn  hence,  1.  That  much  of  the 
being  and  essential  perfections  of  God  may 
be  known  by  the  light  of  nature,  if  attended 
to ;  and  much  more  may  be  understood 
by  the  book  of  the  creatures,  if  attentively 
looked  into.  The  invisible  things  of  God 
are  clearly  seen  from  the  creation;  that 
is,  the  creation  of  the  world  is  a  plain  de- 
monstration to  men  of  the  being  and  pow- 
er of  God.  Learn,  2.  That  all  such  per- 
sons will  be  left  for  ever  without  excuse 
before  God,  who  either  extinguish  the  light 
of  nature,  and  smother  the  natural  notices 
which  they  have  of  God,  or  do  not  im- 
prove them  by  a  due  consideration  of  the 
works  of  God.  Without  opening  the  eye 
of  reason,  the  book  of  the  creation  is  of  no 
mofe  use  to  us  than  to  the  brute  beasts. 
They  see  the  creatures  as  well  as  we ;  but 
many  of  us  consider  the  creatures,  and  see 
God  in  the  creation,  no  more  than  they  ; 
and  this  will  leave  us  without  excuse. 
Learn,  3.  How  endearing  are  our  obliga- 
tions to  Almighty  God,  for  the  favour  and 
benefit  of  divine  revelation,  that  together 
with  the  light  of  nature,  we   have  the  su- 


10 


ROMANS. 


Cliap.  J- 


peradded  light  of  scripture;  the  law  to 
convince  us  of  our  sin,  the  gospel  to  dis- 
cover a  Saviour.  The  heathen  had  only 
those  natural  apostles  of  sun,  moon,  and 
stars,  to  guide  them  to  God,  and  instruct 
them  in  their  duty  to  him  ;  but  we  have  the 
wisdom  of  the  Father,  the  incarnate  Son  of 
God,  and  his  inspired  apostles  and  minis- 
ters, to  lead  us  into  all  truth,  and  his  Holy 
Spirit  to  excite  and  quicken  us  in  our  obe- 
dience to  him.  Therefore  eternally  magni- 
fied be  omnipotent  love,  for  the  light  of 
scripturc,  for  the  benefit  of  divine  revela- 
tion. For  though  there  be  a  natural  the- 
ology, there  is  not  a  natural  christology  ; 
there  is  a  natural  divinity,  but  not  a  na- 
tural gospel  •,  a  knowledge  of  God  by  the 
light  of  nature,  but  no  knowledge  of  Je- 
sus the  Mediator,  without  the  light  of 
scripture.  All  thanks,  eternal  thanks,  be 
to  God  for  his  unspeakable  gift!  Lord, 
how  will  all  such  as  contemn  it  be  left 
■without  excuse ! 

21  Because  that,  when  they  knew 
God,  they  glorified  him  not  as  God, 
neither  were  thankful,  but  became 
vain  in  their  imaginations,  and  their 
foolish  heart  was  darkened  : 

From  this  verse  to  the  end  of  the  chapter 
we  have  a  large  and  black  catalogue  of  the 
sins  which  the  old  heathens  or  Gentiles 
were  guilty  of;  some  of  which  they  volun- 
tarily committed,  and  others  they  were 
judicially  delivered  up  unto  (for  God  with- 
out any  "impeachment  of  his  holiness  often 
punishes  sin  with  sin.)  Their  sins  volun- 
tarily committed  are  here  recited,  and  the 
first  of  them  is  their  sinningagainst  light  and 
knowledge.  They  had  some  natural  notices 
of  God  implanted  and  imprinted  in  their 
minds,  and  such  an  additional  knowledge 
of  his  being  and  attributes,  as  might  be 
gained  by  an  attentive  study  in  the  6oo/c  of 
the  creatures ;  but  they  rebelled  against  this 
light,  and  thereby  contracted  an  aggravated 
guilt.  Learn  thence.  That  to  sin  against 
light  and  knowledge,  cither  in  the  omis- 
sion of  dutv,  or  commission  of  sin,  is  the 
highest  aggravation  of  sinfulness  ;  as  ig- 
norance lesseneth,  so  knowledge  aggravat- 
etli  the  malignity  of  sin.  The  next  sin 
charged  upon  them  was,  they  did  not  glorify 
that  God  whom  they  had  the  knowledge 
of:  that  is,  they  did  not  conceive  of  him 
and  worship  him  as  became  his  divine  per- 
iections  and  excellences  ;  they  did  not  es- 
Rcni  so  highly  of  him  as  they  ought,  and 


pay  that  homage  and  honour  to  the  Deity 
-which  they  should.  Learn  thence,  That 
the  knowledge  which  we  have  of  God  and 
his  attributes,  if  it  do  not  engage  us  to  hon- 
our, glorify,  and  worship  nim,  suitably 
to  his  adorable  perfections,  it  is  vain  and 
useless  in  God's  account,  and  will  but 
expose  us  to  a  more  dreadful  condemnation 
Another  sin  mentioned  in  this  verse,  which 
the  Heathens  were  guilty  of,  was  the  sin  of 
unthaukfulness.  Ihey  glorified  him  7iot 
as  God,  neither  were  they  thankful. 
That  is,  they  had  not  a  due  sense  of  the 
favours  and  benefits  of  God  conferred  upon 
them  ;  but  ascribing  the  blessings  of  heaven 
to  chance  and  fortune,  to  fate  and  destiny, 
to  the  influence  of  the  stars  and  planets,  to 
their  own  prudence  and  providence,  they 
paid  their  thanks  to  blind  fortune  for  a  fa- 
vour which  the  eye  of  Providence  had  be- 
stowed upon  them.  It  is  impossible  that 
God  should  receive  the  tribute  of  thankful- 
ness, if  we  do  not  see  all  our  mercies  flow- 
ing from  him.  Observe  farther.  The  sad 
efTect,  fruit,  and  consequence,  of  the  fore- 
mentioned  sins.  The  heathens  which 
committed  them,  it  is  said,  \.  That  they  be- 
came vain  in  their  imaginations  ;  that  is, 
they  had  various  opinions  and  vain  con- 
ceptions of  the  Godhead.  Some  of  them 
denied  that  there  was  a  God,  others  doubted 
whether  there  was  a  God  or  no  ;  some  af- 
firmed there  was  but  one  God,  others  own- 
ed a  plurality,  yea,  a  multiplicity  of  gods. 
Some  acknowledged  God's  being,  but 
denied  his  providence :  others  owned  his 
providence,  but  confined  it  in  its  exercises 
to  secondary  causes.  Thus  vain  in  their 
imaginations,  thus  absurd  in  their  notions, 
and  thus  sottish  in  their  reasonings,  were 
the  heathens  concerning  God,  his  nature, 
and  worship.  Well  might  our  apostle 
say.  They  became  vain  in  their  i?nagi- 
nations.  And,  2.  That  their  foolish 
hearts  -were  darkened:  that  is,  for  re- 
belling against  the  light  received,  their 
minds  and  understandings  were  more  and 
more  darkened ;  their  natural  reason  ob- 
scured, because  not  improved.  Lord,  how 
dangerous  is  it  not  to  improve  our  know- 
ledge:  how  fatal  to  rebel  against  the  light 
and  convictions  of  our  own  minds!  it  pro- 
vokes thee  to  deliver  us  up  to  the  power  of 
spiritual  darkness  on  earth,  and  consign  us 
over  to  an  eternal  darkness  in  hell,  where 
is  reserved  the  blackness  of  darkness  for 
ever,  as  the  punishment  and  portion  of 
those  that  rebel  against  the  light,  and  sin 
against  knowledge. 


lap. 


I. 


ROMANS. 


11 


22  Professing  themselves  to  be 
Avise,  they  became  fools,  23«And 
changed  the  glory  of  the  uncorrupti- 
ble God  into  an  image  made  like  to 
corruptible  man,  and  to  birds,  and 
four-footed  beasts,  and  creeping 
things. 

The  next  sin  which  the  apostle  charges 
upon  the  Getitiles,  is  the  sin  of  idolatry. 
Such  di% professed  themselves  to  be  the  most 
•wise  and  knowing  men  among  them,  as 
their  celebrated  philosophers,  poets,  and 
orators,  they  debased  and  dishonoured  the 
all-glorious  God,  by  framing  vile  images 
of  men  and  beasts,  of  birds  and  creeping 
things,  to  represent  him  by.  These  idol- 
aters changed  the  glory  of  the  living,  ever- 
living  God,  into  the  likeness  of  lifeless 
things ;  whereas  the  Lord  is  so  infinitely 
glorious,  that  nothing  can  set  forth  his  glory 
sufficiently ;  the  most  excellent  creature 
cannot  represent  his  super-excellent  perfec- 
tions, and  accordingly  it  is  as  real  a  de- 
basing of  the  divine  Majesty  to  represent  him 
by  an  angel, as  by  a  worm  or  a  fly.  All  at- 
tempted representations  of  God  by  any  crea- 
ture whatsoever,  are  idolatrous  provocations. 

24  Wherefore  God  also  gave  them 
up  to  uncleanness,  through  the  lusts 
of  their  own  hearts,  to  dishonour  their 
own  bodies  between  themselves  : 

Observe  here,  1.  Another  infamous  sin 
charged  upon  the  heathens  ;  namely,  the 
sin  of  uncleanness,  yea,  base,  unnatural 
uncleanness,  and  pollutions  of  the  most 
odious  kinds.  Learn  thence.  That  idolatry 
and  uncleanness  often  go  together.  Solo- 
mon's uncleanness  led  him  to  idolatry,  and 
his  idolatry  increased  his  uncleanness. 
The  city  of  Rome  at  this  day,  which  is  a 
grove  of  idols,  the  chief  seat  of  idolatry,  is 
next  to  a  Sodom  for  uncleanness  ;  witness 
their  allowing  of  stews  by  public  authori- 
ty. Learn,  2.  That  all  kinds  and  degrees 
of  pollutions,  both  natural  and  unnatural, 
are  to  be  detested,  and  abhorred,  as  disho- 
nouring  the  hody.  Our  bodies  are  Christ's 
members,  the  Holy  Ghost's  temples  ;  let 
us  therefore  glorify  God  with  our  bodies 
on  earth,  which  shall  be  subjects  capable 
of  glory  with  himself  in  heaven.  Observe, 
2.  God's  judiciary  tradition  of  these  idol- 
atrous heathens  to  the  sin  of  uncleanness: 
Wherefore  God  ffave  them  up  to  unclean- 
ness. Almighty  God  often  doth,  and  al- 
ways righteously  may,  punish  sin  with  sin. 


God  punished  the  idolatry  of  the  heathens 
here,  by  delivering  them  up  to  vile  affec- 
tions, to  uncleanness  and  unnatural  lusts. 
But  how  is  this  consistent  with  God's  holi- 
ness and  hatred  of  sin  ?  Thus  :  God  nei- 
ther  infuses  sin  into  their  hearts,  nor  excites 
to  sin  in  their  lives,  but  leaves  sinners  to 
themselves,  to  act  without  restraint  accord- 
ing to  the  inclination  of  their  own  lusts  and 
corruptions:  and  also  gives  them  up  to 
Satan,  that  unclean  Spirit,  who  will  not 
fail  to  provoke  them  to  such  uncleanness  as 
he  knows  their  inclinations  stand  ready  to 
comply  with.  Lord  !  keep  back  thy  ser- 
vants from  sinning  against  the  light  of 
nature,  against  the  light  of  scripture,  lest 
we  be  judicially  darkened,  and  given  up  to 
a  sottish  and  injudicious  }nind,  to  hard- 
ness of  heart,  and  the  vilest  affect  ions. 

25  Who  changed  the  truth  of 
God  into  a  lie,  and  worshipped  and 
served  the  creature  more  than  the 
Creator,  who  is  blessed  for  ever. 
Amen.  26  For  this  cause  God  gave 
them  up  unto  vile  affections  :  for 
eveii  their  women  did  change  the  na- 
tural use  into  that  which  is  against 
nature  :  27  And  likewise  also  the 
men,  leaving  the  natural  use  of  the 
woman,  burned  in  their  lust  one  to- 
ward another  ;  men  with  men  work- 
ing that  which  is  unseemly,  and  re- 
ceiving in  themselves  that  recom- 
pence  of  their  error  which  was  meet. 
28  And  even  as  they  did  not  like  to 
retain  God  in  their  knowledge,  God 
gave  them  over  to  a  reprobate  mind, 
to  do  those  things  which  are  not 
convenient ; 

Here  our  apostle  proceeds  to  give  a  par- 
ticular and  distinct  account  of  the  abomi- 
nable idolatry  and  unnatural  filthiness, 
which  he  had  charged  the  heathens  with 
in  the  foregoing  verses.  As  to  their  idola- 
try, he  had  told  us  at  the  23d  verse,  that 
they  had  made  false  and  unworthy  repre- 
sentations of  the  ever-blessed  God;  wor- 
shipping God  in  and  by  the  creatures. 
In  this  25th  verse,  they  are  charged  with  a 
false  object  of  their  worship,  giving  divine 
honour  to  a  creature  :  Thti/  changed  the 
truth  of  God  into  a  lie ;  that  is,  the  true 
God  into  an  idol :  called  a  lie,  because  it 
deceives  men  as  a  lie  doth,  by  seeming  to 
be  that  which   indeed  it  is  not :    it  seems, 


12 


ROMANS. 


Chap.  I. 


in  the  idolater's  fancy,  to  have  something 
of  divinity  in  it;  when  in  reality  it  is 
but  wood  or  stone.  Every  image  of  God 
is  a  false  and  lying  representation  of  God. 
Secondly,  As  to  their  uncleanness,  he  shows 
that  Ihey  were  so  given  up  to  the  ravings 
of  lusts,  for  sinning  against  the  light  of 
nature,  that  they  forsook  the  order  of  nature, 
and  were  n)ore  brutish  than  the  very 
brutes.  Learn  hence,  That  when  men  pro- 
voke God  finally  to  forsake  them,  and  ju- 
dicially to  give  them  up  to  their  own  hearts' 
lusts,  they  will  not  stick  to  commit  such 
monstrous  and  unnatural  uncleanness  as 
the  very  brute  beasts  abhor.  Here  men 
and  women  burnt  in  worse  than  beastly 
lusts  towards  those  of  their  own  sex. 
Lord!  if  we  are  not  more  vile  than  the 
vilest  of  thy  creatures,  we  owe  it  all  to  thy 
saxictifying,  or  at  least  to  thy  restraining 
grace.  As  by  the  grace  of  God  we  are 
what  we  are  ;  so  by  his  grace  it  is  that  we 
are  not  what  we  are  not. 

29  Being-  filled  with  all  unright- 
eousness, fornication,  wickedness, 
covetousness,  maliciousness  ;  full 
of  envy,  murder,  debate,  deceit,  ma- 
lignity ;  whisperers,  30  Backbiters, 
haters  of  God,  despiteful,  proud, 
boasters,  inventors  of  evil  things, 
disobedient  to  parents,  31  With- 
out understanding,  covenant  break- 
ers, without  natural  affection,  im- 
placable, unmerciful  : 

Here  the  apostle  sums  up  the  sins  which 
the  heathens  committed  against  the  second 
table,  or  against  their  neighbour;  not  that 
every  particular  person  was  guilty  of  all 
these  black  crimes,  but  all  were  guilty  of 
some,  and  some  perhaps  were  guilty  of  all 
or  most  of  them.  Learn  hence.  That  the 
heart  of  man  doth  naturally  swarm  and 
abound  with  strange  and  monstrous  lusts 
and  abominations. — Lord  !  what  a  swarm 
is  here!  and  yet  there  are  multitudes  more 
in  the  depths  of  the  heart.  Whatever  abo- 
minations were  found  in  the  hearts  and  lives 
of  heathens  and  Sodomites,  and  the  most 
profligate  wretches  under  heaven,  are  radi- 
cally and  seminally  in  our  corrupt  and  de- 
generate natures.  Matt.  xv.  19.  Out  of  the 
heart  proceed  evil  thoughts,  murders, 
adulteries,  Sfc.  What  are  lusts,  but  so 
many  toads  spitting  of  venom  and  spawn- 
ing of  poison  ?  O  deplorable  degradation  ! 
Learn,  2.  How  much  sadder  is  the  condi- 
tion which  unregenerate  souls  abide  in,  who 


remain  in  and  under  the  power  and  domi- 
nion, the  vassalage  and  slavery,  of  these  im- 
perious lusts,  which  perpetually  rage  within 
them,  and  incessantly  contest  and  scuffle 
for  the  throne.  Learn,  3.  To  stand  astonish- 
ed at  the  heart-changing  grace  of  God, 
which  has  delivered  thee  from  so  dismal  a 
condition.  O  !  fall  down  and  kiss  the  feet 
of  mercy;  adore  the  sovereignty  and  free- 
ness  of  divine  grace,  which  slept  in  so 
seasonably  to  thy  rescue.  Lord !  what 
black  imaginations,  what  vile  affections, 
what  hellish  desires,  what  monstrous  abo- 
minations, were  lodged  in  my  heart  and 
nature,  before  regenerations  wrought  a 
change!  O  that  ever  the  Holy  Ghost 
should  set  his  eyes  upon  any  of  the  sinful 
offspring  of  apostate  Adam  ;  in  whom  were 
legions  of  unclean  lusts,  and  whose  nature 
was  become  the  sink  and  seed-plot  of  all 
sin  !  Observe  lastly.  Two  particular  sins, 
which  of  all  others  seem  most  monstrous  in 
these  heathens.  1.  They  were  haters  of 
God,  not  of  his  essence,  being,  and  good- 
ness, but  haters  of  his  holiness,  justice,  and 
providence.  2.  They  were  -without  natu- 
ral affection.  This  appeared  by  sacrificing 
their  children  to  their  idols  ;  and  exposing 
themselves  and  their  dearest  relations  to 
ruin.  No  sooner  did  we  fall  out  with  God, 
but  we  fell  out  with  ourselves  and  one 
another. 

32  Who  knowing  the  judgment 
of  God,  that  they  which  commit 
such  things  are  worthy  of  death, 
not  only  do  the  same,  but  have 
pleasure  in  them  that  do  them. 

The  apostle  here  closes  the  chapter  with 
the  blackest  character  that  could  be  given 
of  the  Gentiles'  sin,  namely,  that  although 
by  the  light  of  nature,  and  the  dictates  of 
natural  conscience,  they  knew  that  their 
adulteries  and  unnatural  lusts  did  deserve 
death,  and  expose  them  to  the  wrath  of 
God,  yet  they  not  only  committed  those 
sins  themselves,  but  took  a  real  pleasure 
and  delight  in  those  that  committed  them. 
Now  this  was  the  top  and  height  of  their 
wickedness.  It  is  a  greater  wickedness  to 
approve  and  applaud  sin,  than  it  is  to  act 
and  commit  sin  ;  to  delight  in  sin,  is  worse 
than  to  do  sin.  A  man  may  fall  into  sin 
by  the  policy  of  the  tempter,  and  the  pre- 
valency  of  temptation,  but  by  consideration 
may  be  brought  to  a  sense  of  his  folly,  and 
repent  of  it ;  but  when  he  is  arrived  to  such 
a  pitch  of  wickedness,  that  he  not  only  ap- 


Chap.  II.  ROMANS. 

proves  and  applauds,  but  takes  pleasure  and 
delight  in  the  wickedness  of  others,  this  de- 
monstrates such  a  strong  affection  to  sin,  as 
brings  a  man  nearest  to  the  devil  in  sinning. 
Learn  hence,  1.  That  there  is  in  God  an 
avenging  justice,  engaging  him  to  punish 
sin  with  the  eternal  deatli  of  the  sinner. 
2.  That  there  is  that  evil  malignity  in  sin, 
which  deserves  the  judgment  and  sentence 
of  eternal  death.  3.  That  this  desert  of  sin, 
as  also  the  vengeance  of  God  upon  the  sin- 
ner, is  sufticiently  made  known  to  all  men  ; 
to  some  by  the  light  of  nature,  to  others 
by  the  superadded  light  of  scripture.  4. 
That  notwithstanding  this  discovery  of  sin's 
desert  of  divine  wrath,  yet  multitudes  of 
sinners  every  where  do  not  only  commit 
wickedness  themselves,  but  delight  in  it, 
and  in  them  that  do  it,  which  lays  them 
under  an  aggravated  guilt,  and  will  both 
heighten  and  hasten  their  condemnation  : 
W/io  kiiou'i/ig  the  judgment  of  God,  that 
they  xoho  do  suck  things  are  -worthi/  of 
death,  not  only  do  the  same,  but  take 
pleasure  in  them  that  do  them. 

CHAP.  II. 

The  apostle  having:  ii-  the  first  cliapter  discovered 
at  large  the  rueful  state  of  the  Gentiles  by  nature, 
and  their  worse  condition  by  reason  of  sin,  in  re- 
belling against  the  light  and  law  of  nature:  in 
this  second  chapter  he  comes  to  speak  of  the 
Jews,  and  lays  them  as  low  as  he  did  the  Gentiles, 
upon  design  to  convince  both  of  their  utter  im- 
poesibility  of  being  justified  before  God  by  any 
righteousness  of  their  own,  but  only  by  faith  in 
Jesus  Christ. 

I^HEREFORE  thou  art  inexcusa- 
ble, O  man,  whosoever  thou 
art  that  judgest :  for  wherein  thou 
judgest  another,  thou  condemnest 
thyself;  for  thou  that  judgest,  doest 
the  sanif  things. 

Lest  the  Jews  should  swell  and  be  pufft 
up  with  pride,  by  hearing  what  the  apostle 
said  in  the  former  chapter,  of  the  detestable 
\vickedness  of  the  Gentiles,  and  the  heavy 
displeasure  of  God  against  them  for  the 
same,  St.  Paul  in  this  chapter  pronounces 
the  Jews  to  be  guilty  of  the  same  sins, 
of  which  he  had  accused  the  Gentiles, 
affirming  that  the  Jews  had  offended  as 
much  against  the  law  of  Moses,  as  the 
Gentiles  had  offended  against  the  law  of 
nature;  and  consequently  their  censuring 
and  judging  others,  when  they  did  the 
same  thing  themselves,  would  render  them 
totally  inexcusable  at  God's  tribunal  : 
Therefore  thou  art   inexcusable,   O  jnan, 


I'S 


that  Judgest  another,  and  by  doing  the 
same  things  condemnest  thyself.  Learn 
hence,  1.  That  it  is  too  usual  and  common 
a  practice  to  condemn  that  sin  in  another 
which  men  practise  themselves.  2.  That 
when  persons  commit  themselves  the  sins 
which  they  censure  and  condemn  in  others, 
they  are  totally  inexcusable,  and  pronounce 
sentence  against  themselves. 

2  But  we  are  sure  that  the  judg- 
ment of  God  is  according  to  truth, 
against  them  which  commit  such 
tilings.  3  And  thinkest  thou  this, 
O  man,  that  judgest  them  which  do 
such  things,  and  doest  the  same, 
that  thou  shalt  escape  the  judgment 
of  God  ? 

As  if  the  apostle  had  said.  We  that  are 
Jeu's  know,  by  the  light  of  the  scripture, 
what  the  Gentiles  knew  imperfectly  by  (he 
light  of  nature,  that  the  just  God  judges 
uprightly,  according  to  truth,  and  not 
according  to  appearance.  It  is  equitable 
that  he  should,  and  certain  that  he  will, 
deal  with  men  according  to  his  word,  and 
reward  every  man  according  to  his  work. 
Think  not  then,  O  Jew!  who  judgeth  tlie 
Gentiles  for  doing  such  things  against  the 
law  of  Moses,  that  thou  shalt  escape  the 
judgment  of  God,  which  they  have  so 
severely  felt.  Learn  hence.  That  such  is 
God's  hatred  against  sin,  and  such  is  the 
impartiality  of  his  justice  towards  sinners, 
that  no  offenders  can  expect  escaping  the 
judgment  of  God  for  presumptuous  sinning, 
Thinkest  thou,  O  7imn,  that  thou  shall 
escape  the  judgment  of  God  ?  No  af- 
fection, or  nearness  of  relation,  can  blind 
God,  or  put  out  the  eye  of  his  justice.  If 
Gentile  or  Jew  sin  together,  they  shall 
suffer  together  5  for  there  is  no  respect  of 
persons  with  God  :  God  will  judge  men 
in  truth  and  righteousness,  and  condemn 
every  sinner,  whatever  his  knowledge  or 
profession  be.  Learn,  2.  That  no  man's 
zeal  in  condemning  sin  in  others  will  jus- 
tify or  save  him,  if  he  lives  in  sin  himself: 
Think  not,  O  ?nan,  that  thou  shalt  escape 
the  judgment  of  God. 

4  Or  despisest  thou  the  riches  of 
his  goodness,  and  forbearance,  and 
long-suffering ;  not  knowing  that 
the  goodness  of  God  leadetb  tliee 
to  repentance  ?  6  But,  after  thy 
hardness     and     impenitent     heart. 


14 


ROMANS. 


Chap.  II. 


treasurest  up  unto  thyself  wrath 
against  the  day  of  wrath,  and  reve- 
lation of  the  righteous  judgment  of 
God. 

Observe  here,  1.  The  indulgent  carriage 
of  Almighty  God  towards  poor  sinners, 
discovered  in  the  vast  expense  of  the  riches 
of  his  goodness  and  bounty  upon  them, 
and  in  the  patient  exercise  of  his  forbear- 
ance and  long-suffering  towards  them. 
Observe,  2.  The  gracious  end  and  design 
of  God  in  this  expense  of  his  goodness, 
and  in  the  exercise  of  his  patience  and  for- 
bearance ;  namely,  To  lead  sinners  to  re- 
pentance. The  end  of  goodness  is  to 
oblige  and  engage  persons  to  love  and 
serve  their  benefactor ;  this  is  the  most  na- 
tural and  unconstrained  consequence  that 
the  mind  of  man  can  infer  from  God's 
bounty  and  sparing  mercy  :  The  goodness 
of  God  Icadeth  to  repentance.  Observe, 
3.  The  unanswerable  and  undue  returns 
which  sinners  make  to  God  for  the  exer- 
cise of  so  much  goodness  and  forbearance 
towards  them  :  they  despise  the  riches  of 
his  goodness  and  long-suffering.  They 
despise  it  by  being  unthankful  for  it,  and 
not  improving  of  it;  and  by  misimproving 
or  sinning  against  it,  they  melt  the  mer- 
cies of  God  into  bullets,  and  shoot  them  at 
the  breast  of  the  Almighty.  Observe,  4. 
The  sad  and  fatal  consequence  of  these 
undue  returns  made  to  God  by  sinners  : 
hereby  they  treasure  up  wrath  against 
the  day  of -wrath.  As  if  the  apostle  had 
said,  "  The  more  patience  God  expends 
upon  thee,  if  perverted  and  abused  by  thee, 
the  greater  wrath  is  treasured  up  for  thee  ; 
which,  the  longer  it  has  been  treasured  up, 
will  break  forth  the  more  fiercely  and  vio- 
lently to  consume  thee."  Observe,  5. 
The  description  given  by  the  apostle  of  the 
day  of  judgment;  he  calls  it,  a  revelation 
of  the  righteous  judgment  of  God.  The 
judgment  of  God  is  righteous  now,  but  it 
js  not  always  revealed  and  openly  made 
manifest  now  ;  therefore  a  time  shall  come, 
when  there  shall  be  a  revelation  of  his 
righteousjudgment  fully.  From  the  whole, 
note,  1.  That  the  goodness  of  God  is  a 
natural  and  genuine  motive  to   repentance. 

2.  That  not  to  be  persuaded  by,  is  in  God's 
account  to   despise,  his   goodness.      Note, 

3.  That  this  despising  of  goodness  by  de- 
laying our  repentance,  is  the  treasuring  up 
of  wrath  against  the  day  of  wrath.  As 
sinners  have  treasures  of  sin,  so  God  has 
treasures  of  wrath  for  sinners.     Note,  lastly, 


That  the  day  of  judgment  will  be  a  day  of 
revelation,  a  day  in  which  the  righteousness 
of  God's  proceedings  shall  be  universally 
manifested  and  magnified :  then  will  all 
the  divine  attributes  be  conspicuously  glori- 
fied ;  his  wonderful  clemency  sweetly  dis- 
played ;  his  exact  justice  terribly  demon- 
strated ;  his  perfect  wisdom  clearly  unfold- 
ed ;  all  the  knotty  intricacies  of  providence 
wisely  resolved  ;  all  the  mysterious  depths 
of  divine  counsels  fully  discovered;  and 
the  injured  honour  and  glory  of  Almighty 
God  visibly  cleared  and  repaired,  to  the 
joyful  satisfaction  of  all  good  men,  and  to 
the  dreadful  consternation  and  confusion 
of  the  wicked  and  impenitent  world :  O 
how  well  might  the  apostle  call  this  day. 
The  revelation  of  the  righteousjudgment 
of  God. 

6  Who  will  render  to  every  man 
according  to  his  deeds  :  7  To  them, 
who,  by  patient  continuance  in  well- 
doing, seek  for  glory  and  honour 
and  immortality,  eternal  life  ;  8 
But  unto  them  that  are  contentious, 
and  do  not  obey  the  truth,  but 
obey  unrighteousness  ;  indignation 
and  wrath,  9  Tribulation  and  an- 
guish, upon  every  soul  of  man  that 
doeth  evil ;  of  the  Jew  first,  and 
also  of  the  Gentile  ;  10  But  glory, 
honour,  and  peace,  to  every  man 
that  worketh  good,  to  the  Jew  first, 
and  also  to  the  Gentile;  11  For 
there  is  no  respect  of  persons  with 
God. 

The  apostle  in  the  foregoing  verse  had 
given  a  description  of  the  general  day  of 
judgment,  which  he  called  a  revelation 
of  the  righteousjudgment  of  God.  Here 
he  acquaints  us  with  the  impartiality  and 
uprightness  of  God  in  the  distribution  of 
rewards  and  punishments  in  that  day  ;  ac- 
cording to  the  merits  and  deserts  of  men  ; 
Who  "will  render  to  every  man  according 
to  his  deeds  ;  that  is,  according  to  the  kind 
and  quality,  and  according  to  the  measures 
and  degrees,  of  every  man's  works.  Where 
note,  He  doth  not  say,  God  will  render  to 
every  man  a  reward  for  his  works,  but 
according  to  his  works:  works  are  regula 
rctributionis^non  causa  mcrcedis  ;  "  Our 
works  are  the  rule  of  God's  proceedings, 
but  not  the  cause  of  his  rewards."  Having 
thus  described  the  impartiality  of  the  judge, 


Chap.  II. 


ROMANS. 


ir* 


he  next  declares  the  universality  of  the 
persons  that  shall  then  be  judged  ;  namely, 
the  righteous  and  the  wicked,  which  slmil 
both  have  their  distinct  rewards  assigned 
them,  according  to  the  quality  of  their 
works.  Observe,  ].  The  righteous  per- 
sons described,  and  their  reward  declared  : 
they  are  described  by  their  xvell  doing,  by 
their  continuance  in  well-doing,  by  their 
patient  continuance  in  well-doing  ;  they 
are  not  weary  in  well-doing,  they  can  un- 
dergo sulTerings  for  the  sake  of  well-doing, 
and  they  can  patiently  wait  for  the  reward 
of  well-doing  till  hereafter,  whilst  others 
snatch  at  their  reward  here.  Yet  in  the 
mean  time  they  are  seeking  after  and  se- 
curing of  this  their  reward  ;  T/iey  seek  for 
glory,  honour,  and  immortality  ;  that  is, 
they  seek  for  a  portion  of  glory  and  im- 
mortality in  the  world  to  come :  they  leave 
the  world  to  the  men  of  the  world,  and 
whilst  they  are  scrambling  for  earth,  they 
are  making  sure  of  heaven.  Next,  their 
persons  being  described,  their  reward  is 
declared;  Eternal  life:  an  eternity  of 
glory  and  happiness  in  a  future  state  shall 
certainly  be  the  reward  of  well-doers,  and 
of  patient  continuance  in  well-doing.  Ob- 
serve, 2.  The  wicked  are  here  characterized, 
and  their  reward  assigned  :  They  are  con- 
tentious, and  obey  not  the  truth,  but  obey 
unrighteousness:  that  is,  they  contend 
with  God,  and  resist  the  light  of  his  reveal- 
ed truth  ;  they  refuse  the  offers  of  his  grace, 
and  kick  against  his  word,  disobeying  the 
gospel  of  truth,  but  obeying  unrighteous- 
ness. God  will  pour  forth  upon  such, 
indignation  and  wrath,  tribulation  and 
anguish.  Lord,  who  knoweth  the  power 
of  thine  anger,  or  who  can  bear  the  weight 
of  thy  wrath  !  It  broke  the  back  of  angels ; 
how  shall  sinners  stand  under  it?  'Tis 
styled  fire  in  scripture,  'tis  a  consuming 
fire,  and  an  unquenchable  fire :  it  preys 
upon  the  sinner,  but  never  devours  him  : 
it  is  unquenchable  by  any  thing  but  the 
blood  of  Christ.  A  mysterious  fire, 
whose  strange  property  it  is  always  to  tor- 
ment, but  never  to  kill ;  or  always  to  kill, 
but  never  to  consume.  Observe,  3.  With 
what  equity,  as  well  as  impartiality,  this 
distribution  of  God's  indignation  and  wrath 
will  be  made:  Upon  every  soul  that 
doeth  evil ;  hut  upon  the  Jew  first,  and 
then  of  the  Gentile.  The  Jew  first,  that 
is,  principally  and  especially  ;  because  the 
light  and  mercy  which  the  Jews  abused  and 
sinned  against,  was  far  greater  than  that 
bestowed  upon  the  Gentiles.     Learn  hence, 


That  the  light  under  which  men  sin,  puts 
extraordinary  aggravations  upon  their  sins, 
answerable  whereunto  will  be  the  degrees 
of  their  punishment.  The  Gentiles  will 
be  condemned  for  disobeying  the  light  of 
nature,  the  law  of  God  written  on  their 
hearts ;  but  much  greater  wrath  is  reserved 
for  the  Jews,  unio  whom  were  committed 
the  oracles  of  God  ;  but  the  greatest  of  all 
is  reserved  for  christians,  who  obey  not  the 
gospel  of  our  Lord  Jesus  Christ ;  these 
shall  be  punished  with  everlasting  destruc- 
tion from  the  presence  of  the  Lord,  and 
from  the  glory  of  his  power,  when  he  shall 
come  to  be  glorified  in  his  saints,  and  to 
be  admired  in  all  them  that  believe,  2 
Thess.  i.  9,  10. 

12  For  as  many  as  have  sinned 
without  law,  shall  also  perish  with- 
out law  :  and  as  many  as  have  sin- 
ned in  the  law,  shall  be  judged  by 
the  law; 

That  is,  as  many  as  have  sinned  without 
the  written  law,  which  is  the  case  of  the 
Gentiles  or  Heathens,  shall  also  perish 
without  Maf  law,  being  judged  and  con- 
demned by  the  law  of  nature  written  in 
their  hearts  ;  but  as  many  as  have  sinned 
in,  or  under  the  law  of  Moses,  which  is 
the  case  of  the  Jews,  shall  be  judged  and 
condemned  by  that  law.  Observe  here, 
L  A  truth  plainly  implied  and  necessarily 
supposed ;  namely,  that  as  some  sinners 
perish,  having  the  written  word  and  all 
external  nieansof  salvation,  soothers  perish, 
having  not  the  written  word  or  law  of  God, 
and  the  outward  and  ordinary  means  of 
salvation  :  ^s  mcn^y  as  have  sinned  with- 
out the  law,  shall  perish  without  the  law. 
God  in  the  dispensations  of  his  grace  acteth 
in  a  way  of  sovereignty,  according  to  his 
own  pleasure:  yet  in  his  penal  dispensa- 
tions he  proceeds  according  to  the  measures 
of  strict  justice,  upon  the  previous  demerits 
of  sinners.  Observe,  2.  That  all  men 
shall  not  be  proceeded  against  in  the  day 
of  judgment  after  one  and  the  same  man- 
ner ;  but  every  man  according  to  the  de- 
merit of  his  sin,  and  according  to  the  capa- 
city and  relation  in  which  he  stood  in  this 
life.  The  Gentiles,  which  had  only  the 
law  of  nature,  shall  not  be  judged  by  the 
law  of  Moses  ;  the  Jews,  which  have  both 
the  law  of  nature,  and  the  law  of  Moses, 
shall  be  judged  by  both  :  and  consequently 
christians,  which   iiave  the  law   of  nature 


16 


ROMANS. 


Chap.  II. 


unwritten,  the  Mosaical  law  written,  and 
the  evangelical  law  both  written  and 
preached,  shall  lie  under  greater  guilt,  and 
receive  a  more  aggravated  condemnation. 
Christ  will  exactly  proportion  every  man's 
hell  hereafter  to  his  sin  committed  here  ; 
the  greater  light  we  have  quenched,  the 
greater  darkness  will  be  inflicted,  Heb.  ii. 
3.  How  shall  we  escape,  if  -we  neglect  so 
great  salvation  ? 

13  For  not  the  hearers  of  the 
law  are  just  before  God,  but  the 
(Joers  of  the  law  shall  be  justified. 

That  is,  not  the  dare  hearers  of  the  law 
shall  upon  that  account  be  just  before  God, 
but  the  doers  of  the  law  si>all  hejust/jied  ; 
that  is,  accepted  of  God  as  acting  suitably 
to  their  holy  profession.  It  is  notoriously 
known,  the  Jews  gloried  in,  and  rested 
upon,  their  outward  privileges  for  salva- 
tion :  because  they  were  Abraham's  seed, 
because  they  were  circumcised,  because 
they  were  employed  in  reading  and 
hearing  of  the  law,  they  concluded 
this  sufficient  to  render  them  acceptable 
with  God ;  therefore,  says  the  apostle,  not 
the  hearers,  but  doers  of  the  law,  shall  be 
justified  ;  that  is,  the  persons  whom  God 
will  accept  and  account  righteous  for  the 
sake  of  Christ.  Note  here,  That  the  doers 
of  the  law  or  word  of  God  are  the  best 
hearers,  yea,  the  only  hearers  in  the  account 
of  God.  Hearing  is  good,  but  it  must  not 
be  rested  in  :  a  great  understanding  may 
a  man  have  by  much  reading  the  word 
and  law  of  God  ;  but  a  good  understand- 
ing only  have  they  that  do  the  word  and 
•will  of  God;  the  praise  and  fruit  of  that 
endurethfor  ever,  Psal.  cxi.  10. 

14  For  when  the  Gentiles,  which 
have  not  the  law,  do  by  nature  the 
things  contained  in  the  law,  these, 
having  not  the  law,  are  a  law 
unto  themselves  :  15  Which  shew 
the  work  of  the  law  written  in 
their  hearts,  their  conscience  also 
bearing  witness,  and  their  thoughts 
the  mean  while  accusing,  or  else  ex- 
cusing one  another ; 

The  sense  is,  that  the  Gentiles,  which 
have  not  the  law  of  Moses  promulged,  are 
yet  not  without  a  law  ingrafted  in  their  con- 
sciences ;  and  although  they  have  not  a 
written  law,  yet  are  they  a  law  :  that  is,  a 
rule  of  living,  to  themselves  ;  doing  those 


things  which  show  the  work  of  the  law 
written  in  their  hearts,  their  consciences 
bearing  witness  to  it,  and  their  natural  rea- 
son either  accusing  or  defending  of  them 
from  it.  Learn,  1.  That  there  is  a  law  of 
nature  ingrafted,  and  written  by  God  in 
the  hearts  of  men,  whereby  the  common 
notions  of  good  and  evil  are  found  with 
them.  Learn,  2.  That  this  law  of  nature 
serveth  for  the  instigation  and  provocation 
of  men  to  many  good  actions  and  duties 
towards  God  and  man.  3.  That  to  rebel 
against,  and  not  walk  in  conformity  unto 
this  ingrafted  law  of  nature,  is  a  God-pro- 
voking, and  a  wrath-procuring  sin.  4. 
That  although  many  of  the  Gentiles  gave 
themselves  over  to  all  manner  of  unclcan- 
ness,  yet  others  showed  the  works  of  the 
law  written  in  their  hearts.  They  show- 
ed it  two  ways:  1.  By  their  temperance, 
righteousness,  and  moral  honesty;  wherein, 
(to  our  shame)  they  excelled  many  of  us 
who  are  called  christians.  2.  In  the  effi- 
cacy of  their  conscience  ;  which  as  it  clear- 
ed and  comforted  them  for  things  well 
done,  so  it  witnessed  against  them,  yea, 
judged  and  condemned  them,  for  doing 
evil.  And  these  evidences  of  a  law  written 
on  the  heart,  are  every  where  to  bo  found, 
wherever  men  are  found  :  The  Gentiles 
having  not  a  written  law,  are  a  law  unto 
themselves,  and  show  the  work  of  the  law 
written  in  their  hearts. 

16  In  the  day  when  God  shall 
judge  the  secrets  of  men,  by  Jesus 
Christ,  according  to  my  gospel. 

As  if  the  apostle  had  said.  If  any  shall 
ask.  When  shall  rewards  and  punishments 
be  distributed  to  Jew  or  Gentile  ?  The  an- 
swer is.  In  that  day  when  God  shall 
judge  the  secrets  of  men's  hearts  by  Jesus 
Christ,  according  to  my  gospel ;  that  is, 
as  my  gospel  testifies  he  will  most  certainly 
do.  Here  observe,  1.  A  fundamental 
doctrine  asserted.  That  there  will  be  a  day 
of  judgment,  in  which  the  secrets  of  all 
men's  hearts  shall  be  judged  by  Jesus 
Christ  as  Mediator.  All  the  thoughts, 
words,  and  works  of  all  men,  that  lived 
from  the  beginning  of  the  world,  or  shall 
live  to  the  end  of  the  world,  will  then  be 
produced  in  judgment ;  and  if  so,  may  we 
not  infer,  that  the  day  of  judgment  must 
certainly  and  necessarily  take  up  a  vast 
space  of  time  ?  For  if  all  records  and  re- 
gisters now  made  shall  then  be  opened  and 
read,  and  all  the  witnesses  for  and  against 


Chap.  n. 


ROMANS. 


17 


a  man  shall  be  then  examined  and  heard, 
what  a  vast  space  of  time  then  must  that 
great  day  take  up !  Some  divines  are  of 
opinion  that  the  day  of  judgment  may  last 
as  long  as  the  world  lasted.  This  we  may 
depend  upon,  that  things  will  not  be  huddled 
up,  nor  shutfled  over  in  haste  ;  but  as  sin- 
ners have  taken  their  time  for  sinning,  so 
God  will  fake  his  time  for  judging.  Ob- 
serve, 2.  The  proof  and  confirmation  of 
(his  doctrine  of  a  future  judgment :  Ac- 
cording to  ?>?!/  gospel :  that  is,  as  certainly 
as  I  have  foretold  you  of  it  in  the  doctrine 
which  I  have  preached,  so  certainly  shall 
all  men,  and  the  secrets  of  all  men's  hearts, 
be  judged  by  Jesus  Christ.  But  was  it  not 
a  presumption  in  St.  Paul,  to  call  the  gospel 
/lis  gospel  ?  Answer,  He  means  that  he  was 
the  publisher,  not  the  author  of  it ;  it  was 
God's  in  respect  of  authority,  St.  Paul's  in 
respect  of  ministry.  It  was  God's  in  respect 
of  revelation ;  his  only  ia  respect  of  dis- 
pensation. 

17  Behold,  thou  art  called  a  Jew, 
and  restest  in  the  law,  and  makest 
thy  boast  of  God,  18  And  knowest 
his  will,  and  approvest  the  things 
that  are  more  excellent,  being  in- 
structed oiit  of  the  law  ;  19  And 
art  confident  that  thou  thyself  art 
a  guide  of  the  blind,  a  light  of  thera 
which  are  in  darkness,  20  An  in- 
structor of  the  foolish,  a  teacher 
of  babes,  which  hast  the  form  of 
knowledge,  and  of  the  truth  in  the 
law : 

Here  the  apostle  proceeds  in  his  former 
argument  ;  -namely,  to  prove  that  the  Jews 
could  no  more  rationally  expect  to  be  justi- 
fied before  God  by  the  law  of  Moses,  than 
3he  Gentiles  by  the  law  of  nature:  the  apos- 
tle allows  them  all  their  privileges  which 
they  so  much  doted  upon,  boasted  of,  and 
gloried  in ;  but  withal,  assures  them,  that 
these,  all  these,  yea,  more  than  these,  were 
insufficient  to  justify  them  before  God.  As 
if  the  apostle  had  said, "  Thou  bearest  thy- 
self mightily  upon  this,  that  thou  art  called 
a  Jew,  that  is,  a  professor  of  the  true  re- 
ligion, and  a  worshipper  of  the  true  God  ; 
thou  restest  in  the  law,  that  is,  either  in 
the  divineness  and  perfection  of  it,  or  in 
thy  external  obedience  to  it,  and  in  the 
outward  performances  of  it :  thou  makest 
thj/  boast  of  God,  as  a  God  in  covenant 
vox,,   fl. 


with  thee  above  all  the  nations  of  the  earth  ; 

and  thou  knowest  his  mil,  having  his 
word  and  law  in  thy  hands,  the  oracles  of 
God  committed  to  thee,  and  the  writmgs  of 
Moses  and  the  prophets  alone  found  with 
thee  ;  and  approvest  the  tilings  that  are 
more  excellent,  being  instructed  out  of 
the  law  ;  that  is,  thou  thinkest  that  thou 
hast  such  a  degree  of  knowledge  of  God's 
word  and  will,  that  thou  canst  clearly  dis- 
cern between  sin  and  duty,  and  compare 
one  duly  with  another,  preferring  that 
which  is  most  excellent :  And  art  confi- 
dent that  thou  thyself  art  a  guide  of  the 
blind,  a  light  to  them  that  are  in  darkness ; 
that  is,  thou  hast  a  strong  conceit  that  such 
are  the  measures  of  thy  knowledge,  that 
thou  art  able  to  be  a  guide  to  the  blind 
Gentiles,  who  sit  in  darkness,  and  to  be  a 
teacher  of  babes ;  that  is,  such  as  have 
little  or  no  knowledge  in  the  matters  of  reli- 
gion, conceiting.  That  thou  hast  the  form 
of  knowledge,  and  of  the  truth  in  the  law  : 
that  is,  such  a  method  and  measure  of  di- 
vine knowledge  as  may  enable  thee  to  in- 
struct others,  whether  Gentiles  or  Jews, 
which  never  reached  to  thy  attainments." 
These  external  privileges  the  presumptuous 
Jew  rested  upon,  and  thought  them  suffici- 
ent to  salvation,  though  he  lived  loosely, 
and  his  practice  gave  his  profession  the  lie. 
Hence  learn,  1.  That  persons  are  exceed- 
ingly prone  to  be  proud  of  and  pufTed  up 
with  church  privileges,  gloiying  in  the 
letter  of  the  law,  whilst  neither  in  heart  nor 
life  they  are  conformed  to  the  spirituality 
of  the  law.  Learn,  2.  That  gifts,  duties, 
and  supposed  graces,  are  the  stay  and  stafif 
which  hypocrites  rest  upon,  and  repose 
their  trust  and  confidence  in :  J'hou  art 
called  a  Jew,  and  restest  in  the  law  ;  that 
is,  in  the  outward  profession  of  the  law,  or 
in  an  external  obedience  to  the  law ;  the 
apostle  speaks  of  this  their  resting  in  the 
law,  not  barely  by  way  of  narration,  but 
by  way  of  reproof,  telling  us  not  only  what 
they  did,  but  how  ill  they  did  in  so  doing. 
The  duties  which  Christ  has  appointed, 
are  the  rest  and  trust  of  the  hypocrites ;  but 
Christ  himself  is  the  trust  and  rest  of  the 
upright ;  they  desire  to  be  ever  acting 
graces,  never  trusting  to  them  ;  to  be  much 
in  duty,  and  yet  much  above  duty  ;  much 
in  it  in  point  of  performance,  much  above 
it  in  regard  of  dependence. 

21  Thou  therefore  which  teachest 
another,  teachest  thou  not  thyself? 
Thou  that  preachest,  A  man  she  dd 


18 


ROMANS.  Cliap.  II. 


not  steal,  dost  thou  steal  ?  22  Thou 
that  sayest,  A  man  should  not  com- 
mit adultery,  dost  thou  commit 
adultery  ?  thou  that  abhorrest  idols, 
<lost  tliou  commit  sacrilege  ?  23 
Thou  that  makest  thy  boast  of  the 
law,  through  breaking  the  law  dis- 
honourest  thou  God  ?  24  For  the 
name  of  God  is  blasphemed  among 
the  Gentiles  through  you,  as  it  is 
written. 

The  apostle  proceeds  lo  the  end  of  this 
chapter  to  convince  (he  Jews,  that  they 
were  equally  in  a  sinful  and  wretched  con- 
dition with  the  despised  Gentiles,  and  there- 
fore stood  in  need  of  Jesus  Christ  to  justify 
them  by  his  grace  as  well  as  they.  And 
because  the  Jews  were  so  exceedingly  apt 
to  dote  upon,  and  rest  in,  their  external 
privileges,  he  did  in  the  foregoing  verses 
recount  and  reckon  up  the  several  privi- 
leges which  they  enjoyed  ;  Thou  art  called 
Jew,  thou  makest  thy  boast  of  God,  Sfc. 
But  now,  in  the  verses  before  us,  he  takes 
occasion  to  aggravate  their  sins  committed, 
from  their  high  privileges  and  prerogatives 
enjoyed,  because  they  sinned  against  light 
and  knowledge,  against  the  convictions  of 
their  own  consciences,  and  contradicted 
the  dictates  of  their  minds,  as  the  Gentiles 
did ;  but  besides  all  that,  rebelled  against 
the  precepts  of  the  written  word,  which 
was  ail  in  their  hands.  The  law  of  Moses 
was  near  in  their  mouths,  but  far  from 
their  reins;  for  thus  the  apostle  expostu- 
lates the  case  with  them :  Thou  that 
tcachcst  another,  teachest  thou  not  thy- 
self? Thou  that  undertakes!  to  be  a 
teacher  of,  and  a  guide  unto,  the  igno- 
rant and  blind  Gentiles,  wilt  thou  not 
practise  thine  own  instructions ;  but  con- 
demn thyself  out  of  thine  own  mouth  > 
"  Wilt  thou,  O  Jew  !  (as  if  the  apostle 
had  said)  be  guilty  of  theft,  adultery, 
sacrilege,  rapine,  and  murder,  sins  which 
the  very  heathens  condemn,  and  all 
this  while  call  yourselves  the  only  peo- 
ple of  God  ?  Verily,  the  name  of  God  is 
blasphemed  amonff  the  Gentiles  through 
you  Jews,  who  pretend  to  be  the  favour- 
ites of  heaven,  whilst  you  do  the  works  of 
hell."  Learn  hence,  1.  That  it  is  much 
easier  to  instruct  and  teach  others,  than  to 
be  instructed  and  receive  instruction  our- 
selves. Learn,  2.  That  it  is  both  sinful  and 
shameful  to  teach  others  the  right  way,  and 
to  -JO  in  'he  wrong  ourselves     It  is  a  double 


fault  in  a  private  person,  when  his  actions 
run  cross  to  his  profession ;  but  it  is  an 
inexcusable,  if  not  an  unpardonable  fault, 
in  a  teacher,  when  the  crimes  which  he 
condemns  in  others  may  be  justly  charged 
upon  himself:  Thou  that  teachest  ano- 
ther, teachest  thou  not  thyself?  Learn, 
3.  That  the  name  of  God  suffers  much, 
very  much,  yea,  by  none  so  much  as  those 
who  preach  and  press  the  duties  of  Christi- 
anity upon  others,  but  practise  them  not 
themselves.  The  name  of  the  Lord  is 
blasphemed  by  such  preachers,  the  wicked 
profane  world  taking  occasion  from  thence 
to  wound  the  name  of  God  with  the  poison- 
ed arrows  and  darts  of  reproach.  The  sins 
of  teachers  are  teaching  sins.  True,  sin 
strictly  speaking  cannot  injure  the  name 
and  glory  of  God.  He  is  above  the  reach 
of  any  mischief  that  sin  can  do  him  :  his 
essential  glory  is  perfect,  and  can  neither  be 
increased  nor  diminished  by  the  creatures: 
God  can  no  more  be  hurt  by  our  sins,  than 
the  sun  can  be  hurt  by  throwing  stones  into 
the  air,  or  the  moon  hurt  by  the  barking  of 
dogs.  But  his  manifestative  glory,  or  the 
present  manifestations  of  his  glory,  these  are 
clouded  and  eclipsed  by  sin  ;  and  therefore 
God  will  deal  with  knowing  sinners,  es- 
pecially with  such  as  undertake  to  be 
teachers  of  others,  as  with  those  that  have 
blasphemed  his  name,  wounded  his  glory, 
trampled  upon  his  honour,  and  caused  his 
holy  ways  to  be  evil  spoken  of,  by  reason 
of  their  wicked  and  unholy  lives.  Lord,  let 
all  that  administer  unto  thee  in  holy  things 
consider,  that  they  have  not  only  their 
own  sins  to  account  for,  but  also  the  sins 
of  their  people,  if  committed  by  their  pro- 
fligate example. 

25  For  circumcision  verily  pro- 
fiteth,  if  thou  keep  the  law  :  but  if 
thou  be  a  breaker  of  the  law,  thy 
circumcision  is  made  uncircumcision. 
26  Therefore,  if  the  uncircumcision 
keep  the  righteousness  of  the  law, 
shall    not     his    uncircumcision     be 


counted  for  circumci 


27  And 


shall  not  uncircumcision  which  is  by 
nature,  if  it  fulfil  the  law,  judge 
thee,  who  by  the  letter  and  circum- 
cision dost  transgress  the  law  ? 

It  is  sufl5cicntly  known  what  great  stress 
the  Jews  laid  upon  circumcision ;  they 
taught,  that  this  alone  was  enough  to  pro- 
cure the  favour  of  God,  and  to  free  them 


Chap.  II. 


ROMANS. 


19 


from  liell ;  "  God  having,  as  they  said, 
promised  Abraham,  that  if  his  children 
transgressed,  he  would  remember  the  odour 
of  the  foreskins,  and  deliver  them  for  the 
merit  of  circumcision  :"  but  all  this  was  a 
false  and  vain-glorious  bustle.  Our  apostle 
therefore,  in  the  words  before  us,  assures 
the  Jews,  that  circumcision  without  holi- 
ness of  conversation  would  never  free  them 
from  condemnation ;  that  a  circumcised 
Jew,  who  walks  not  in  obedience  to  the 
law  of  God,  is  in  as  bad  or  worse  condition 
than  any  uncircumcised  Heathen ;  yea, 
the  uiicircunici.sion,  that  is,  the  uncircum- 
cised person,  that  keeps  the  law,  shall  be 
accepted  of  God,  as  well  as  if  he  had  been 
circumcised ;  and  be  preferred  by  God 
before  the  circumcised  Jew  that  transgresses 
the  law.  The  sum  is.  That  the  obedient 
Gentile  shall  condemn  the  disobedient  Jtiv, 
and  be  sooner  accepted  by  God,  with 
■whom  there  is  no  respect  of  persons,  but 
•with  respect  to  their  qualifications.  That 
no  church  privileges,  no  external  preroga- 
tives, nor  the  highest  profession  of  piety 
and  holiness,  without  an  humble,  uniform, 
and  sincere  obedience,  will  be  any  thing 
available  to  salvation.  And  as  then  an  un- 
circumcised Gentile  found  better  acceptance 
•with  God  than  any  circumcised  Jews ;  even 
so  an  unbaptized  heathen  at  the  great  day 
will  not  change  place  with  many  baptized 
christians.  It  is  a  sad,  but  a  certain  truth, 
that  the  case  of  the  Pagan  world  will  be 
much  easier  in  the  day  of  judgment,  than 
others  that  live  and  die  disobedient  under 
the  gospel  of  Jesus  Christ.  The  heathens 
have  abused  but  one  talent,  the  light  of  na- 
ture;  but  we  thousands,  even  as  many 
thousands  as  we  have  slighted  the  tenders  of 
oflTered  grace.  Lord  !  what  a  fearful  aggra- 
vation doth  it  put  upon  our  sin  and  misery, 
when  we  fall  from  the  height  of  mercy  into 
the  depth  of  misery  !  We  must  certainly  be 
accountable  to  thee  at  the  great  day,  not 
only  for  all  the  light  we  had,  but  for  all 
that  we  might  have  had  in  the  gospel-day ; 
and  especially  for  that  light  we  have  sin- 
ned under  and  rebelled  against. 

28  For  he  is  not  a  Jew,  which  is 
one  outwardly  ;  neither  is  that  cir- 
cumcision which  is  outward  in  the 
flesh  :  29  But  he  j*  a  Jew  ;  which 
is  one  inwardly  ;  and  circumcision 
is  that  of  the  heart,  in  the  spirit, 
and  not  in  the  letter  ;  whose  praise 
is  not  of  men,  but  of  God. 


Here  our  apostle  comes  close  and  home  to 
the  self-confident  Jcu-s,  and  touches  them 
in  the  most  sensible  part.  It  was  the  hard- 
est saying  that  could  sound  in  a  Je-wisk 
ear,  to  affirm,  that  circumcision  which  is 
outward  in  the  Jivsh  profiteth  nothing; 
for  they  so  gloried  in  it,  that  Ihev  account- 
ed it  equal  to  the  keeping  of  all  the  com- 
mandments of  God.  Now  our  apostle 
here  tukes  away  the  very  foundation  of 
this  their  boastmg  and  glorying,  by  a  plain 
and  true  distinction.  There  is,  sailh  he, 
a  Jew  outwardly,  that  only  has  a  badge 
of  circumcision  in  his  flesh.  Now  he  is  not 
a  Jew  in  God's  account,  who  is  only  so  by 
outward  circumcision ;  neither  is  that  cir- 
cumcision valuable  or  available  which  is 
only  outward  in  thejlesh  :  but  then  there 
is  a  Jew  who  is  one  inwardly  ;  namely, 
by  the  purification  of  his  heart  from  all 
filthy  lusts,  evil  atiections,  and  sinful  dis- 
positions ;  and  a  circumcision  of  the  hearty 
and  in  the  spirit  ;  that  is,  a  circumcision 
wrought  in  us  by  the  Spirit  of  God,  and 
not  barely  by  the  letter  of  the  law  :  and 
the^raise  of  this  is  not  of  men,  who  can- 
not discern  the  heart,  but  of  God,  who  is 
the  searcher  of  the  heart,  and  trier  of  the 
reins.  Learn  hence.  That  although  men 
are  very  prone  to  rest  upon  church  privi- 
leges and  external  performances,  as  eviden- 
ces of  Divine  favour,  yet  they  are  no  tes- 
timonies nor  signs  of  the  truth  of  grace. 
What  circumcision,  sacrifices,  and  the 
temple,  were  to  the  Jews  of  old,  the  same 
are  baptism,  the  Lord's  supper,  and  public 
assemblies,  to  professing  christians  at  this 
day.  And  as  the  Jews  rested  in  those  ex- 
ternals without  eyeing  Christ  in  them, 
without  desiring  to  derive  holiness  and 
sanctification  from  them ;  in  like  manner, 
multitudes  of  professors  set  up  their  rest  i/a 
outward  duties,  and  repose  a  fleshly,  carnal 
confidence  in  ordinances,  without  either 
desiring  of,  or  endeavouring  after,  any 
lively  communion  with  Father,  Son,  and 
Holy  Spirit,  in  the  exercise  of  faith  and 
love,  without  any  regard  to  spiritual  warmth 
in  religious  duties,  and  being  by  ordinances 
rendered  more  like  to  the  God  of  the  ordi- 
nances, which  are  the  most  desirable  things 
next  to  heaven  itself.  So  that  I  shall  con- 
clude the  chapter  with  the  same  application 
to  christians  now,  as  the  apostle  did  to  the 
Jews  then  :  "  Circumcision,  saith  the  apos- 
tle, verily  profiteth,  if  thou  keep  the  law  ; 
but  if  thou  be  a  breaker  of  the  law,  thv 
circumcision  is  made  uncircumcision  ;  for 
he  is  not  a  Jew,"  &c.     In  like  manner  say 


20 


I.  "  Baptism  verily  profiteth,  if  we  perform 
the  conditions  of  that  covenant  which  we 
entered  into  by  baptism :  but  if  we  do  not, 
our  baptism  is  no  baptism  ;  for  he  is  not  a 
christian,  who  is  one  outwardly  ;  nor  is 
that  baptism  which  is  outward  in  the  t^esh, 
but  he  is  a  christian  which  is  one  inwardly  ; 
and  baptism  is  that  of  the  heart,  in  the 
spirit,  and  not  in  the  water  only ;  and  such 
shall  have  praise,  if  not  of  men,  yet  of 
God." 

CHAP.  III. 

Our  apostle  in  this  chapter  proceeds  in  his  grand 
design  and  purpose  in  writing  tliis  epistle:  name- 
ly. To  prove  all  persons,  both  Jews  and  Gen- 
tiles,  to  be  under  siii,  and  consequently  under 
an  impossibility  of  beinp  justified  by  works, 
but  only  by  faith  in  Christ  Jesus.  In  the  former 
part  of  the  chapter,  he  answers  the  objections 
of  the  Jews  against  what  he  had  asserted  in  the 
foregoing  chapter,  and  the  first  objection  runs 
thus : 

Tl/'HAT  advantage  then  hath  the 
Jew  ?  or  what  profit  is  there 
of  circumcision  ?  2  Much  every 
way  :  chiefly,  because  that  unto 
them  were  committed  the  oracles  of 
God. 

The  sense  is  this  :  But  you  of  the  Jetvs 
will  object,  and  say,  "  If  outward  circum- 
cision avails  nothing,  but  the  inward  cir- 
cumcision is  all  in  all ;  and  if  the  uncircum- 
cised  person,  keeping  the  law,  is  to  be  rec- 
koned as  circumcised,  whnt  advantage 
then  hath  the  Jew  above  the  Gentile  ? 
or  what  profit  is  there  of  the  circumcision 
above  uncircumcision  ?"  He  answers  it, 
ver.  2.  saying,  The  advantage  is  much 
every  way  ;  but  chiefly,  because  unto 
them  were  committed  the  oracles  of  God  : 
that  is,  the  holy  scriptures  contained  in  the 
Old  Testament,  the  sacraments  and  seals  of 
the  covenant,  the  prophecies  and  pro- 
mises of  the  Messiah,  and  the  whole  reve- 
lation of  the  word  and  will  of  God,  were 
then  found  with  them,  and  in  their  hands 
only.  Hence  learn,  1.  Great  is  that  peo- 
pie's  privilege  and  mercy  who  enjoy  the 
word  of  God,  the  audible  word  in  the  holy 
scriptures,  the  visible  word  in  the  holy 
sacraments.  This  enlighteneth  the  eyes, 
rejoiceth  the  heart,  quickeneth  the  soul. 
This  is  compared  to  gold  for  profit,  to  honey 
for  sweetness,  to  milk  for  nourishing,  to  food 
for  strengthening.  O  how  many  souls  arc 
blessing  God  eternally  for  the  benefit  and 
blessing  of  divine  revelation  !     The  Jcxvs 


ROMANS.  Chap.  III. 

had  this  special  favour :  to  them  were  com- 
mitted the  oracles  of  God;  that  is,  the 
writings  of  Moses  and  the  prophets.  But 
we  christians  have  a  privilege  beyond  them, 
the  doctrine  of  Jesus  delivered  to  us  by 
evangelists  and  apostles ;  not  like  the  kill- 
ing letter  of  the  law,  but  a  gospel  bringing 
life  and  immortality  to  light.  Observe,  2. 
The  title  which  St.  Paul  gives  to  the  holy 
scriptures :  he  calls  them  tiie  oracles  of 
God.  St.  Stephen  calls  them  the  lively 
oracles,  Acts  vii.  38.  partly  because  de- 
livered by  a  lively  voice  from  God,  partly 
because  they  should  be  to  us  as  oracles ; 
that  is,  consulted  with  upon  all  occasions, 
for  resolving  all  doubts,  determining  all 
controversies.  Had  the  church  of  Rome 
consulted  these  oracles  more,  and  councils, 
&c.  less,  she  had  kept  the  doctrine  of  faith 
much  freer  from  corruption  than  she  has 
done.  Observe,  lastly.  That  the  original 
word,  here  rendered  oracles,  is  the  same 
which  profane  wretches  made  use  of  for  the 
dark  and  doubtful  oracles  of  the  devil : 
nevertheless,  the  Holy  Ghost  doth  not 
disdain,  nor  decline,  to  make  use  of  this 
word,  as  he  doth  also  several  others,  though 
abused  to  heathenish  superstition  :  which 
may  serve  to  rectify  their  mistake,  who 
scruple  to  make  use  of  words,  much  more 
of  some  things,  which  have  been  abused  to 
superstition.  Verily  there  may  be  super- 
stition in  avoiding  superstition  ;  and  though 
we  cannot  be  too  circumspect  in  our  words 
and  actions,  yet  we  may  be  too  nice  and 
precise  in  both.  Yet  note.  That  though 
the  same  word,  \oyia,  signifies  God's  oracles 
and  Satan's,  yet  these  oracles  were  not  de- 
livered in  the  same  manner.  Satan  deliver- 
ed his  oracles  ambiguously  and  doubtfully, 
keeping  his  dark  and  blind  votaries  as  much 
as  might  be  in  the  dark  ;  what  he  said 
might  bear  several  constructions,  that  so 
whatever  the  event  or  issue  proved  to  be, 
he,  the  father  of  lies,  might  have  the  repu- 
tation of  speaking  truth  :  but  God's  oracles 
are  plain  and  clear,  free  from  ambiguity 
and  darkness ;  the  scriptures  are  not  dark, 
though  some  places  are  difficult,  and  that 
proceeds  from  the  sublimity  of  the  matter, 
not  from  the  intention  of  the  writer. 


3  For  what,  if  some  did  not  be- 
lieve ?  shall  their  unbelief  make  the 
faith  of  God  without  effect  ?  4 
God  forbid  :  yea,  let  God  be  true, 
but  every  man  a  liar  ;  as  it  is  writ- 
ten, That  thou  mightest  be  justified 


Chap.  III. 


ROMANS. 


21 


in  thy   sayings,  and   inightest  over- 
come when  thou  art  judged. 

Here  follows  a  second  objection  :  some 
might  say,  "  True,  the  Jews  had  the  oracles 
of  God,  but  some  of  them  never  believed 
them,  nor  gave  any  credit  to  the  promise  of 
the  Messias  contained  in  them  ;  therefore 
they  had  no  advantage  by  them."  Be  it 
so,  saith  the  apostle  ;  yet  shall  the  unbelie/ 
of  some  make  the  faith  or  fidelity  of  God 
in  his  promises  of  no  effect  to  others  ? 
God  forbid  that  such  a  thought  should 
enter  into  our  hearts;  but  on  the  contrary, 
let  God  be  acknowledged  true  and  faithful 
to  his  word,  though  all  men  should  prove 
liars.  Learn  thence,  1.  That  man's  infi- 
delity cannot  shake  the  stability  of  God's 
word,  whether  we  believe  the  fidelity  of 
the  promises,  or  assent  to  the  veracity  of 
God  in  his  threatenings,  or  not;  his  word 
stnndcth  fast  for  ever.  The  promise  shall 
be  fulfilled,  the  threatening  executed  ;  only 
with  this  difference,  we  cannot  personally 
find  the  comfort  of  the  promise  without 
faith,  but  we  shall  experimentally  feel  the 
terror  of  the  threatening,  whether  we  be- 
lieve it  or  no.  Learn,  2.  The  wonderful, 
condescendmg  grace  of  God  toward  those 
who  have  any  measure  of  true  faith,  thougii 
with  great  mixtures  of  unbelief.  O  how 
faithful  is  God  to  us  (if  in  truth  believers) 
in  the  midst  of  our  unfaithfulness  to  him! 
the  unbelief  of  men  shall  not  make  the 
fidelity  or  faith  of  God  of  no  effect. 
Learn,  3.  That  as  God  is  a  God  of  truth, 
so  all  men  are  false  and  liars,  compared 
with  God.  As  God  cannot  lie,  neither  de- 
ceive, nor  be  deceived,  so  every  man  is 
fallible  and  false;  that  is,  under  possi- 
bility of  deceiving  and  being  deceived  : 
Xf/  God  be  true,  but  every  man  a  liar. 
Learn,  4.  That  a  good  man  under  afl3ic- 
tions  is  very  careful  to  justify  and  clear 
God  from  dealing  unjustly  with  him  in  any 
of  his  several  dispensations  towards  him. 
The  apostle  here  quotes  Psalm  li.  4.  T/iat 
tlioii  jrrifflitest  be  just  if  ed  in  fhi/  sayings, 
and  clear  wlien  thou  art  judged.  As  if 
David  had  said,  "  I  know  the  men  of  the 
world,  when  they  see  me  afflicted,  will  be 
ready  to  judge  hardly  of  God  for  it ;  there- 
fore, to  stop  their  mouths,  to  clear  the  jus. 
lice  of  God,  that  he  may  overcome,  when 
he  is  judged  for  dealmg  rigorously  with 
ine;  I  do  freely  confess  my  sin  unto  him, 
with  all  the  aggravating  circumstances  of 
it;  that  all  the  world  may  justify  him, 
how  great  soever  my  sufferings  may   be 


from  him."  A  child  of  God,  under  the 
rod  of  God,  desires  nothing  more  than  to 
justify  him  in  all  his  severest  dealings  with, 
and  dispensations  towards,  him. 

5  But  if  our  unrighteousness  com- 
mend the  righteousness  of  God, 
what  shall  we  say  ?  Is  God  un- 
righteous wlio  taketh  vengeance  X 
I  speak  as  a  man.  6  God  forbid  : 
for  then  how  shall  God  judge  the 
world  ? 

A  third  objection  here  foUoweth,  namely, 
"  That  if  the  unrighteousness  of  men,  that 
is,  both  of  Jeivs  and  Gentiles,  tends  so 
visibly  to  commend,  that  is,  to  illustrate 
and  recommend,  the  righteousness  of  God, 
namely,  his  wisdom,  grace,  and  favour,  in 
appointing  this  way  of  justification  by  faith 
in  Christ  ;  how  can  it  be  right  in  God  to 
punish  them  for  this  unrighteousness,  which 
tends  so  highly  to  illustrate  the  glory  of  his 
gospel-grace  ?"  The  apostle  tells  us,  that 
in  making  this  objection,  he  spake  as  a 
7nan,  that  is,  as  natural  and  carnal  men 
arc  ready  to  think  and  speak  :  But,  says 
he,  God  forbid  that  we  should  entertain 
such  a  thought,  as  if  God  either  were  or 
could  be  unrighteous ;  for  then  how  shall 
God  judge  the  world  for  their  unrighteous- 
ness? Learn  hence,  1.  That  although  the 
unrighteousness  and  wickedness  of  men  be 
overruled  by  God,  to  subserve  the  pur- 
poses of  his  glory  ;  yet  is  God  just  in  pun- 
ishing all  unrighteousness  and  wickedness 
whatsoever.  God  is  never  intentionally, 
but  is  sometimes  accidentally,  glorified  by 
the  sin  of  man.  There  never  was  such  a 
hellish  wickedness  committed  as  crucifying 
Christ ;  nothing  by  which  God  ever  reaped 
greater  glory,  than  by  the  death  of  his  Son  ; 
yet  is  the  wrath  of  God  come  upon  the  Jews 
to  the  utmost,  and  that  most  justly,  for  their 
committing  of  that  wickedness.  Learn, 
2.  That  the  righteous  God  neither  doth  nor 
can  do  any  iniquity  or  unrighteousness 
whatsoever  ?  75  God  unrighteous  ?  How 
then  shall  God  judge  the  world  ?  God  is 
the  judgeof  all  theworld,and  cannot  but  do 
right;  because  the  universality  of  his  power 
puts  him  above  all  possibility  of  error  in 
the  exercise  of  his  power.  The  very  reason 
why  God  cannot  exercise  his  power  beyond 
the  limits  of  justice,  is  because  his  power  is 
altogether  unlimited  ;  he  can  do  whatsoever 
he  will  do ;  and  whatsoever  he  will  do,  is 
for  that  reason  just :  Shall  not  the  Judge 
of  all  the  earth  do  right  ? 


22 


ROMANS. 


Chap.  ill. 


7  For  if  the  truth  of  God  hath 
more  abounded  through  my  lie  unto 
his  glory,  why  yet  am  I  also  judged 
as  a  sinner  ?  8  And  not  rather 
as  we  be  slanderously  reported,  and 
as  some  affirm  tliat  we  say,  Let  us 
do  evil  that  good  may  come  ?  whose 
damnation  is  just. 

We  must  by  no  means  understand 
these  words  as  spoken  by  the  apostle  him- 
self in  his  own  name,  as  if  he  had  told 
lies  for  upholding  of  the  truth,  and  that 
the  truth  of  God  had  abounded  to  the 
glory  of  God  through  his  lies  ;  but  he 
speaks  in  the  person  of  a  profane  objector. 
Thus  some  man  (as  if  the  apostle  had  said) 
may  possibly  plead  for  his  sins :  "  The 
truth  of  God  hath  gained  by  my  lie,  the 
faithfulness  of  God  is  made  more  manifest 
by  the  unfaithfulness  of  men ;  therefore 
why  should  I  be  judged  and  condemned 
as  a  sinner,  when  the  glory  of  God  will 
shine  more  bright  upon  the  occasion  of  my 
sin  ?  The  free  grace  of  God  discovered  in 
the  gospel  will  be  manifested,  say  some, 
and  magnified  in  the  pardoning  of  our  sin  : 
let  us  therefore  sin  our  fill,  that  the  im- 
measurableness  of  divine  goodness  may  ap- 
pear, and  the  abundance  of  pardoning 
mercy  may  abound."  The  apostle  rejects 
this  doctrine  and  practice  of  doing  evil  that 
good  may  come,  with  the  greatest  abhor- 
rence and  utter  detestation,  affirming.  That 
their  damnation  is  just,  who  either  lastenthis 
doctrine  upon  the  apostles,  or  affirm  it 
themselves.  Learn  hence.  That  no  person 
roust  adventure  to  do  the  least  of  evils  ;  no, 
not  for  the  sake  of  the  greatest  good.  True, 
Almighty  God  can  bring  good  out  of  evil, 
by  the  same  word  of  his  power  by  which  he 
brought  light  out  of  darkness,  and  some- 
thing out  of  nothing  ;  but  to  do  any  thing 
really  evil  for  obtaining  the  greatest  good, 
is  dangerous  and  damnable.  Sin,  or  that 
which  is  sinful,  ought  not  to  be  chosen, 
whatever  we  choose.  Learn,  2.  That  no- 
thing is  more  just  and  righteous  than  their 
damnation,  who  will  adventure  to  do  evil 
that  good  may  come.  A  good  intention 
will  not  excufe,  never  justify,  a  bad  action 
in  the  sight  of  God  ;  he  will  condemn  evil- 
doers, though  they  do  evil  that  good  may 
come.  Learn,  3.  That  the  apostle  pro- 
nounces their  damnation  just,  who  laid 
these  slanders  to  the  apostle's  charge,  as  if 
their  doctrine  did  allow  of  this  damnable 
practice,  to  do  evil  that  good  might  come  • 


Thar  damnation  is  just  -who  thus  stander 
ously  report  and  affirm  that  v>e  say,  Let 
us  do  evil,  that  good  may  come.  Whence 
note.  That  it  is  a  just  thing  with  God  to 
damn  those  men  that  raise  or  spread  abroad 
reports  of  his  ministers'  doctrine,  as  giving 
liberty  to  licentious  practices.  Verily,  tiie 
slander  of  a  minister's  regular  doctrine  is 
more  than  ordinary  slander.  The  original 
word  here  rendered  slander,  signifies  blas- 
phemy ;  the  word  which  God  makes  use 
of  to  set  forth  his  own  reproaches  by- 
Behold  God's  resentment  of  his  ministers' 
wrongs!  the  slander  and  contempt  cast 
upon  our  office  and  doctrine  is  esteemed 
blasphemy  in  God's  account :  As  we  be 
slanderousli/  reported  or  blanphemed ;  and 
as  some  affirm  that  -we  say.  Let  us  do 
evil,  that  good  may  come  ;  whose  damna- 
tion is  just. 

9  What  then  >  are  we  better 
than  they  ?  No,  in  no  wise :  for 
we  have  before  proved  both  Jews 
and  Gentiles,  that  they  are  all  under 
sin  ; 

Here  the  apostle  starts  another  objection 
in  the  name  of  the  Jews  :  some  of  them 
might  say,  "  Are  we  not  better  than  the 
Gentiles  ?  Do  we  not  excel  them  in  out- 
ward privileges?  Is  not  the  knowledge 
of  the  law  found  with  us,  and  the  oracles 
of  God  committed  to  us  ?"  True,  says  the 
apostle,  the  Jews  are  better  than  the  Gen- 
tiles in  respect  of  outward  dispensations,  but 
not  in  respect  of  inward  qualifications. 
Jews  and  Gentiles  are  alike  by  natural 
corruption ;  alike  under  sin  by  actual 
transgressions,  and  so  stand  in  need  both 
alike  of  justification  by  faith  ;  and  the  gos- 
pel-righteousness is  no  less  necessary  for  the 
one  than  for  the  other.  To  prove  what  he 
had  said,  namely.  That  the  whole  race  of 
mankind,  both  Jew  and  Gentile,  were  un- 
der sin,  and  void  of  all  true  righteousness, 
and  goodness,  and  consequently  standing 
in  need  equally  of  justification  by  Christ! 
the  apostle  produces  several  texts  out  of 
the  Old  Testament,  and  particularly  out  of 
the  fourteenth  Fsalm,  which  speaks  fully  of 
the  original  corruption  and  universal  de- 
pravation of  all  mankind,  in  the  following 
words. 

10  As  it  is  written.  There  is  none 
righteous,  no,  not  one  :  11  There 
is  none  that  understandeth,  there 
is  none  that  seeketh  after  God.     12 


Chap.  III. 


ROMANS. 


23 


They  an;  all  '^oue  out  of  the  way, 
they  are  together  become  unprofit- 
able ;  tiiere  is  none  that  doeth 
good,  no,  not  one.  13  Their  throat 
is  an  oj)en  sepulchre  ;  with  their 
tongues  they  have  used  deceit  ;  (he 
poison  of  asps  is  under  their  lips  : 
14  Whose  mouth  is  full  of  cursing 
and  bitterness:  15  Their  feet  are 
swift  to  shed  blood  :  IG  Destruc- 
tion and  misery  are  in  their  ways  : 
17  And  the  way  of  peace  have  they 
not  known  :  18  There  is  no  fear  of 
God  before  their  eyes. 

Observe  here.  How  the  apostle  proves  his 
assertion,  namely.  That  both  Jew  and  Gen- 
tile were  under  the  guilt  both  of  original 
and  actual  transgression,  from  the  testimony 
of  David,  Psai.  xiv.  where  the  state  of  cor- 
rupt nature  is  described,  and  the  natural 
condition  of  all  men  declared,  till  they  are 
either  restrained  or  renewed  by  the  grace  of 
God  :  There  is  none  righteous,  no,  not  one. 
Which  words  are  true  in  several  respects. 
1.  There  is  none  originally  righteous,  no, 
not  one  ;  none  righteous  in  their  first  plan- 
tation in  the  world,  until  they  are  trans- 
planted into  the  body  of  Christ,  wrought 
and  fashioned  by  his  Holy  Spirit.  2.  There 
is  none  efficiently  righteous,  no,  not  one  ; 
none  have  a  righteousness  of  their  own 
making,  but  of  God's.  The  righteousness 
of  justification  and  sanctification  both  are 
from  Christ,  not  from  ourselves;  we  are 
his  workmanship,  not  our  own.  3.  There 
is  none  meritoriously  righteous,  no,  not  one ; 
none  that  can  deserve  or  demand  any  thing 
as  a  due  debt  at  God's  hand  :  but  the  most 
righteous  and  holy  saints  are  but  unprofit- 
able servants.  4.  There  is  none  perfectly 
and  completely  righteous,  no,  not  one  ;  but 
inchoatively  only.  None  righteous  in  a 
strict  and  legal  sense,  but  in  a  gospel  and 
qualified  sense  only.  He  that  doeth  right- 
eousness is  righteous,  in  the  account  of 
God  ;  and  as  such,  shall  be  accepted  and 
rewarded  by  him.  Observe,  2.  How  the 
apostle  proves  the  corruption  of  mankind 
in  general,  by  an  induction  of  particulars. 
He  surveys  him  in  all  the  principal  facul- 
ties of  h-is  soul,  and  members  of  his  body  ; 
his  understanding,  will,  and  affections; 
his  eye,  hand,  tongue,  and  feet,  all  corrupt- 
ed and  depraved  :  their  mouth  is  full  of 
cursing,  and  bitter  speeches  ;  their  throat 
is  an  open  sepulchre,  gaping  after  and  de- 


vouring (ho  good  name  of  their  neighbours, 
and  belching  out  filthy,  ill  scented,  and 
unsavoury  words,  against  them.  Thry 
seek  not  God  in  any  thing  they  do,  and 
there  is  no  fear  of  God,  no  respect  of  God, 
lief  ore  their  eyes.  The  apostle  shuts  up 
all  with  this,  because  want  of  the  fear  of 
God  before  our  eyes,  is  the  fountain  from 
which  all  other  evils  do  proceed  and  flow. 
The  fear  of  God  is  the  bridle  and  curb 
which  restrains  from  sin  ;  where  that  is 
wanting,  all  iniquity  abounds;  where  that 
is  present  and  prevalent,  it  keeps  the  soul 
close  to  God,  Jtr.  xxxii.  32.  /  xuill  put 
my  fear  in  their  hearts,  and  they  shall 
Jiot  depart  from  me.  We  usually  depart 
far,  yea,  run  fast  from,  those  we  fear  ;  but 
the  true  fear  of  God  will  make  us  cleave 
close  unto  him,  because  love  is  intermixed 
with  it,  and  renders  it  a  delightful  fear. 

19  Now  we  know,  that  what  things 
soever  the  law  saith,  it  saith  to  them 
who  are  under  the  law  ;  that  every 
mouth  may  be  stopped,  and  all  the 
world  may  become  guilty  before 
God. 

Observe  here.  Lest  the  Jews  should  think 
to  elude  or  evade  the  force  of  the  foregoing 
testimonies  concerning  man's  corruptiou 
and  depravation  as  not  belonging  to  them, 
but  to  the  Gentiles  only,  he  fells  them,  that 
xohat  the  law,  that  is,  the  books  of  the 
Old  Testament,  do  thus  say,  it  says  to 
those  that  are  under  the  law  ;  that  is,  to 
those  that  are  subjects  of  it  and  obliged  by 
it ;  to  such  as  are  under  the  instruction 
and  direction  of  it,  as  the  Jews  are  known 
to  be ;  and  if  so,  then  every  rnouth  must 
be  stopped,  Jew  and  Gentile  both  must 
own  themselves  before  God  obnoxious  to 
his  wrath,  without  being  able  to  say  any 
thing  for  themselves.  Learn  hence,  that 
the  holy  law  of  God  brings  such  plain 
evidence  and  conviction  with  it,  that  no 
man  can  have  a  word  to  speak  against  it. 
When  God  spreads  before  men  the  purity 
of  his  laws,  and  the  impiety  of  their  own 
lives,  every  man  must  sit  down  silent,  and 
lay  his  hand  upon  his  mouth,  not  having 
one  word  to  object  why  sentence  should 
not  be  executed,  because  they  have  all 
transgressed. 

20  Therefore  by  the  deeds  of  the 
law  there  shall  no  flesh  be  justified 
in  l»is  sight :  For  by  the  law  is  the 
Knowledge  of  sin. 


24 


ROMANS. 


Chap.  III. 


Here  we  have  St.  Paul's  conclusion 
drawn  from  all  the  foregoing  premises: 
"  Seeing  all  mankind  since  the  fall  are  dis- 
abled by  their  innate  corruption,  and 
actual  transgression,  to  fulfil  the  law,  either 
natural  or  written:  it  must  necessarily 
follow,  that  by  the  works  of  the  law  can 
nojiish,  that  is,  no  person,  either  Jew  or 
GenU\c,  be  jusHfied  before  God;  all  the 
efficacy  which  the  law  now  has,  being  to 
discover  sin,  and  condemn  for  sinning;  by 
the  law  is  the  knowledge  of  sin.  By  the 
law  we  apprehend  our  malady,  but  by  the 
gospel  we  understand  our  remedy."  Learn 
hence,  That  no  son  of  Adam,  since  the 
breach  of  the  law,  can  sland  justified  before 
God  by  his  best  obedience  to  the  commands 
of  the  law  :  by  being  justified,  understand 
that  gracious  act  in  God,  whereby  we  are 
acquitted,  and  finally  discharged,  from  the 
guilt  and  punishment  of  all  our  sins.  By 
the  law  here,  and  by  the  deeds  of  the  law, 
we  are  to  understand  the  ceremonial  and 
moral  law  both,  especially  the  latter ;  for 
by  the  moral  law  is  the  knowledge  of  sin  ; 
it  is  the  moral  law  that  forbids  theft,  adul- 
tery, &c.  Besides,  it  is  evident  that  the  an- 
tithesis, or  opposition,  runs  all  along,  not 
between  ceremonial  works  and  moral  works, 
but  between  works  in  general  and  faith  : 
the  law  of  works,  and  the  law  of  faith,  are 
opposed  to  each  other,  ver.  27.  But  why 
can  nojlesh,  that  is,  no  person,  he  justi- 
fied by  the  deeds  of  the  law  ?  Answer, 
1.  Because  he  is  flesh,  that  is,  depraved  by 
original  corruption,  and  obnoxious  to  the 
curse  of  the  law  by  actual  transgression. 
Now  that  which  condemns  cannot  justify. 
An  after  obedience  to  the  law  can  never 
atone  for  a  former  disobedience.  2.  Be- 
cause the  best  obedience  we  can  perform 
to  the  law,  is  imperfect.  Now  he  that 
mixes  but  one  sin  with  a  thousand  good 
works,  can  never  be  justified  by  his  works. 
He  that  would  be  justified  by  his  works, 
must  not  have  one  bad  work  amongst  all 
his  works  ;  for  that  one  will  lay  him  un- 
der the  curse  and  condemnatory  sentence 
of  the  law  ;  Gal.  iii.  Cursed  is  every  one 
that  continue! h  not  in  all  thin  s  which 
are  written  in  the  book  of  the  law  to  do 
them.  Nothing  that  is  imperfect  can  be 
a  ground  of  justification  before  God,  be- 
cause the  design  of  God  is  to  exalt  his 
justice  as  well  as  his  mercy  in  the  justifi- 
cation of  a  sinner.  Again,  3.  No  flesh  can 
be  justified  by  the  works  of  the  law;  be- 
cause all  that  we  do,  or  can  do,  is  a  due 
debt  which  we  owe  to  the  law  :  we  owe  all 


possible  obedience  to  the  law  as  creatures  ; 
and  by  performing  our  obligations  as  crea- 
tures, we  can  never  pay  our  debts  as  trans- 
gressors. But  now  our  surety  Christ  Jesus, 
who  has  given  satisfaction  for  our  violation 
of  the  law,  was  under  no  obligation  to  the 
law,  but  what  he  voluntarily  laid  himself 
under  upon  our  account.  And  if  so,  let 
us  eternally  bless  God  with  the  highest 
elevation  of  soul  for  the  gospel  revelation, 
for  sending  his  own  Son  to  justify  and  save 
us,  by  working  out  a  complete  and  ever- 
lasting righteousness  for  us :  and  let  us 
plead  with  him  incessantly  for  the  grace  of 
justifying  faith,  which  is  as  necessary  in  its 
place  as  the  death  of  Christ.  One  renders 
God  reconcileablo  unto  poor  sinners,  the 
other  actually  reconciled. 

21  But  now  the  righteousness  of 
God  without  the  law  is  manifested, 
being  witnessed  by  the  law  and  the 
prophets ;  22  Even  the  righteous- 
ness of  God,  which  is  by  faith  of 
Jesus  Christ,  unto  all  and  upon  all 
them  that  believe  :  for  there  is  no 
difference;  23  For  all  have  sinned, 
and  come  short  of  the  glory  of  God  ; 

Our  apostle  having  proved  negatively, 
that  by  the  works  of  the  law  righteousness 
and  justification  is  not  to  be  had  for  any 
person,  be  he  Jew  or  Gentile;  he  comes 
now  to  prove  the  affirmative  part  of  his  as- 
sertion ;  namely,  that  God  hath  manifested 
another  way  of  justification  in  the  gospel, 
to  wit,  by  faith  in  Jesus  Christ.  "  For, 
saith  he,  now,  that  is,  since  the  coming  of 
Christ,  since  the  dispensation  of  the  gospel ; 
the  righteousness  of  God ;  that  is,  the 
righteousness  which  God  appoints,  approves, 
and  accepts  for  a  sinner's  justification,  is 
without  the  law  ;  that  is,  without  perform- 
ing the  works  of  the  law,  either  natural, 
ceremonial,  or  moral  ;  and  is  manifested  to 
be  the  righteousness  which  is  by  faith  in 
Christ  ;  which  all  that  believe  and  obey 
the  gospel,  shall  be  admitted  to  the  partici- 
pation of,  botli  Jew  and  Gentile ;  for  there 
is  no  difference  ;  that  is,  no  difference  be- 
tween jew  and  Gentile,  as  to  the  way  and 
means  of  their  justification  ;"  and  the  rea- 
son assigned  by  the  apostle  why  there  is, 
and  can  be,  no  other  way  of  justification 
but  this,  we  have  in  the  next  verse  ;  name- 
ly. Because  all  have  sinned,  the  whole 
race  of  mankind,  not  one  mere  man  ex- 
cepted 3  and  so  mWfall  short  of  obtaining 


Chap.  111. 


ROMANS. 


26 


the  glort/  of  Qod,  aad  eternal  life,  if 
they  seek  it  not  in  this  way.  Learn  hence, 
1.  That  there  is  no  standing  or  appearing 
before  God  for  any  creature  in  a  crealuie's 
righteousness.  There  is  much  unrighteous- 
ness in  our  righteousness,  and  therefore  we 
cannot  stand  justified  before  God  in  if. 
Besides,  the  wisdom  of  God  has  appointed 
another  righteousness,  or  the  righteousness 
of  another,  even  the  righteousness  of  Jesus 
Christ,  to  stand  before  him  in  :  But  now 
the  right (ousiiess  of  God  is  7nanifested, 
even  the  righteousness  of  God  which  is 
bi/  faith  ill  Jesus  Christ.  Learn,  2.  The 
necessity  and  excellency  of  faith  ;  the  right- 
eousness of  God  is  unto  all,  and  upon  all 
that  believe.  Faith  is  the  bond  of  union, 
the  instrument  of  our  justification,  the 
spring  of  our  consolation  :  Being  justified 
by  faith,  we  have  peace  with  God,  Rom. 
V.  i.  Render  we  then  unto  faith  the  things 
which  are  faith's,  as  well  as  unto  Christ 
the  things  that  are  Christ's.  Learn,  3. 
That  in  reference  to,  or  in  respect  of,  our 
justification  before  God,  there  is  no  differ- 
ence among  believers,  ver.  22.  For  there 
is  no  difftrcrice,  that  is,  no  difference  as  to 
the  way  of  justification,  between  Jew  and 
Gentile,  male  and  female,  bond  and  free ; 
but  all,  without  the  righteousness  of  faith 
in  Christ,  must  die  and  be  damned  to  all 
eternity.  There  is  now  a  difference  amongst 
believers  with  respect  to  their  degrees  of 
sanctification,  and  with  respect  to  their 
measures  of  consolation,  and  will  be  here- 
after with  respect  to  their  degrees  of  glori- 
fication. Some  saints'  have  more  grace  and 
comfort  on  earth,  and  shall  have  higher  de- 
grees of  glory  in  heaven,  than  others  ; 
hut  the  justification  of  all  believers  is  alike. 
There  is  the  same  sin  in  all,  not  for  mea- 
sure and  degree,  but  in  respect  of  guilt  and 
obligation  to  punishment ;  there  is  the  same 
price  paid  by  way  of  satisfaction  to  divine 
justice  for  all  ;  namely,  the  death  of  Christ. 
There  is  the  same  righteousness  imputed  to 
all,  and  the  same  Spirit  of  holiness  impart- 
ed amongst  all,  and  the  same  mansions  of 
glory  designed  for  all ;  thus  there  is  no 
difference.  And  there  is  no  diflFerence 
amongst  believers  in  respect  of  truth  of 
grace,  but  much  in  respect  of  strength  of 
grace ;  no  difference  amongst  them  in  re- 
spect of  God's  promises,  but  much  diflfe- 
rence  with  respect  to  their  performances  ; 
no  diflference  in  respect  of  God's  covenant, 
but  much  difll'rence  in  respect  of  God's 
counsels,  as  also  in  respect  of  God's 
disjxnsations  ;  no  difference  in  respect  of 


God's  acceptation,  but  much  in  respect  of  their 
application ;  no  difference  as  they  are  a 
body  in  respect  of  their  head,  but  much 
difference  as  they  are  members  of  that  head. 
And  if  there  be  no  difference  among  be- 
lievers (as  such)  before  God,  why  should 
there  be  so  much  difference  amongst  them- 
selves, as  there  is  oftentimes  here  in  this 
world  ?  You  are  all  dear,  truly  dear  to 
God ;  why  should  you  not  be  so  to  one 
another  ?  Why  should  not  one  church 
and  one  communion  hold  you  now  ?  Ere 
long  perhaps  one  prison  may,  one  heaven 
shall  certainly,  hold  you  all. 

24  Being  justified  freely  by  his 
grace,  through  the  redemption  that 
is  in  Christ  Jesus  :  25  Whom  God 
hath  set  forth  to  be  a  propitiation 
through  faith  in  his  blood,  to  de- 
clare his  righteousness  for  the  re- 
mission of  sins  that  are  past,  through 
the  forbearance  of  God  ;  26  To 
declare, /«ffi/,  at  this  time,  his  right- 
eousness :  that  he  might  be  just, 
and  the  justifier  of  him  which  be- 
lieveth  in  Jesus. 

Observe  here,  1.  A  glorious  privilege 
vouchsafed  to  believers,  which  the  scriptures 
cdiW  justification,  whereby  they  are  judici- 
ally acquitted  and  discharged  from  the  guilt 
and  punishment  of  all  their  sins,  and  ac- 
counted righteous  before  God.  Observe, 
2.  The  eflScient  cause  of  our  justification. 
It  is  God  that  justifies :  who  can  forgive 
the  crime,  but  the  person  against  whom 
we  have  done  the  wrong  ?  Observe,  3. 
The  moving  or  impulsive  cause,  namely,  the 
free  grace  of  God  ;  Being  justified  freely 
by  his  grace.  Observe,  4.  The  meritorious 
cause,  the  blood-shedding  and  death  of 
Christ ;  through  the  redemption  that  is  in 
Christ  Jesus.  Observe,  5.  The  final 
cause;  to  declare  his  righteousness,  not 
his  clemency  and  mercy  only,  but  his  jus- 
tice and  righteousness,  especially  that  at- 
tribute which  disposes  and  inclines  him  to 
punish  sin  and  sinners.  Observe,  6.  The 
instrumental  cause  of  justification,  faith  : 
Whom  God  hath  set  forth  to  be  a  propi- 
tiation, through  faith  in  his  blood,  cVc. 
Some  of  the  Papists,  especially  Cojef an  und 
a.  Lapide,  do  caW  faith  Causa  applicnns  in 
our  justification  ;  verily  an  unapplied  Christ 
justifies  none,  saves  none.  Learn  thence,  1. 
That  in  ordertoasinner'sbeing saved,  hemust 


26 


ROMANS. 


Chap. 


be  justified,  that  is,  discharged  of,  absolved 
from,  the  guilt  of  all  sin,  upon  the  ac- 
count of  a  complete  satisfaction  given  to 
divine  justice  for  sin.  Learn,  2.  That  not 
all  and  every  sinner,  but  only  repenting 
and  believing  sinners,  are  justified  by  God. 
Learn,  3.  That  when  the  Lord  justifies  a 
believing  sinner,  he  doth  it  freely  ;  Being 
Justifcdfreclij  by  his  grace.  It  is  an  act 
of  mere  grace ;  there  is  nothing  in  the  crea- 
ture than  can  merit  or  deserve  it ;  then  it 
would  be  debt,  and  not  grace.  Learn,  4. 
That  God's  tree  grace  and  Christ's  full  satis- 
faction were  consistent,  and  both  concurring 
in  the  believer's  justification  ;  we  are  justi- 
fied freely  by  God's  grace,  yet  through  the 
redemption  that  is  in  Christ  Jesus.  Him 
God  having  set  forth  to  be  a  propitiation. 
The  word  propitiation  is  an  allusion  to 
the  mercy-seat,  which  covered  the  ark 
wherein  the  law  was  :  this  typified  Christ, 
who  fully  covers  our  sins,  the  transgressions 
of  the  law,  out  of  God's  sight.  When 
therefore  the  apostle  saith,  that  God  hath  set 
forth  Christ  to  be  a  mercy-seat  to  us  through 
faith  in  his  blood  ;  we  have  reason  to  be- 
lieve the  blood  of  Christ,  as  our  sin-ofl^ering, 
doth  make  an  atonement  for  us,  and  renders 
God  propitious  to  us.  Learn,  5.  That 
Almighty  God,  in  the  justification  of  a  be- 
lieving sinner,  is  not  only  gracious  and 
merciful,  but  just  and  righteous  in  the  most 
exalted  degree  ;  To  declare  his  righteous- 
ness for  the  remission  of  sin.  Where 
note,  That  the  design  and  end  of  God  in 
exacting  satisfaction  from  Christ,  was  to 
declare  his  righteousness  in  the  remission 
of  sin  ;  but  the  apostle  would  have  us  take 
notice,  that  our  justification  is  an  act  of 
justice  as  well  as  mercy,  and  that  God,  as 
he  is  a  just  God,  cannot  condemn  the  be- 
liever, since  Christ  has  satisfied  for  his  sins. 
O  blessed  be  God  !  the  pardon  of  sin  is 
built  upon  that  very  attribute,  the  justice 
of  God,  which  is  so  aflrighting  and  dread- 
ful to  the  offending  sinner.  This  attribute, 
which  seemed  to  be  the  main  bar  against 
remission,  is  now  become  the  very  ground 
and  reason  why  God  remits.  Hence  saith 
St.  John,  God  is  faithful  and  just  to  for- 
give us  our  sins :  faithful  with  respect  to 
his  own  promise,  and  just  with  respect  to  his 
Son's  satisfaction.  Wiio  then  can  lay  any 
thing  to  the  charge  of  God's  elect,  when 
justice  itself  doth  justify  them  ?  Behold 
here  the  sweet  harmony  of  tlie  divine  attri- 
butes in  justifying  and  pardoning  the  be- 
liever! one  attribute  is  not  robbed  to  pay 
another:    neither   is  one   allributc  raised 


upon  the  ruin  of  another;  but  justice 
and  mercy  both  triumph.  And  well 
might  the  justice  of  God  triumph,  for 
never  was  it  thus  honoured  before,  to  have 
such  a  person  as  the  Son  of  God  stand  at 
its  bar,  and  such  a  sum  as  his  Son's  blood 
paid  down  at  once  by  way  of  satisfaction 
to  its  due  dc Hands.  O  glorious  and 
all-wise  contrivance;  whereby  God  made 
sufficient  provision  for  the  reparation  of  his 
honour,  for  the  vindication  of  his  holiness, 
and  for  the  manifestation  of  his  truth  and 
faithfulness;  and  for  the  present  consola- 
tion and  eternal  salvation  of  all  repenting 
and  believing  sinners,  to  the  end  of  the 
world. 

27  Where  is  boastinc;  then  ?  It 
is  excluded.  By  what  law  ?  of 
works  ?  Nay ;  but  by  the  law  of 
faith. 

The  apostle  having  laid  down,  in  the 
foregoing  verses,  the  nature  of  justification 
exactly  in  the  several  and  respective  causes 
of  it,  declares  in  this  verse  what  is  the  con- 
sequent of  this  doctrine,  namely,  the  ex- 
cluding of  all  self-confidence  and  boasting 
in  ourselves,  or  in  any  works  done  by  our- 
selves: Where  is  boasting  then  ?  Learn 
thence.  That  man  is  naturally  a  very  proud 
creature,  prone  to  boast  of  and  glory  in 
any  excellency,  either  real  or  supposed, 
belonging  to  himself.  Learn,  2.  That 
God  has  taken  care  to  give  a  check  to  this 
insolent  pride  of  man,  and  to  cut  ofl^all 
occasion  of  boasting  from  him,  1  Cor.  i.  29. 
That  no  flesh  should  glory  in  his  sight. 
Whilst  God  intended  to  give  man  glory, 
he  took  a  course  to  cut  off  all  glorying 
from  man.  Learn,  3.  That  the  course 
which  the  wisdom  of  God  has  taken  to 
hide  pride  from  man's  eyes,  and  to  cut  off 
all  occasion  of  boasting  from  him,  is  by 
denying  him  justification  by  his  own 
works;  and  ordaining  that  the  merito- 
rious cause  of  justification  should  not  lie 
in  himself,  but  in  another.  Grace  must 
have  all  the  glory  :  not  the  law  of  works, 
but  the  law  of  faith,  justifieth  and  saveth 
all  believers. 

28  Therefore  we  conclude,  that 
a  man  is  Justified  by  faith  without 
the  deeds  of  the  law.  29  Is  he 
the  God  of  the  Jews  only  }  is  he 
not  also  of  the  Gentiles  1 '  Yes,  of 
the  Gentiles  also  :  30  Seeing:  it  is 
one  God,  which  shall  justify  the  cir- 


Chap,  n 


ROMANS. 


ciiincision   by   faith,  and  uucircuin- 
cision  through  faith. 

Observe  here,  1.  Tlie  conclusion  drawn 
by  the  apostle  from  all  that  he  had  been 
discoursing  ot  in  the  foregoing  ciiapters ; 
namely,  that  God's  way  of  justification  of 
a  guilty  sinner  is  not  by  works  done  by 
him,  hut  by  faith  in  the  Mediator,  who 
hath  satisfied  the  justice  of  God  for  him  : 
Thcrtfore  xot  conclude,  that  a  man  is 
jmtifitd  by  faith  -without  the  deeds  of 
the  lau\  Learn  thence.  That  justification 
from  our  past  sins  is  by  faith  alone,  without 
respect  to  any  works  of  ours,  done  either 
before  or  since  conversion.  Observe,  2. 
How  the  apostle  doth  extend  his  proposition 
universally  to  all  sorts  of  persons,  Jews  and 
Gentiles,  that  is,  the  whole  race  of  man- 
kind ;  affirming,  that  God  will  justify  cir- 
cumcised believers  and  uncircumcised  be- 
hevers  one  and  the  same  way,  even  by  the 
wayofgraceand  faith:  It  is  one  Godxvhich 
justifeth  the  circumcision  by  faith,  andun- 
circutncision  through  faith.  Where  note, 
the  argument  is  drawn  from  the  unity  or  one- 
ness of  God,  which  is  not  to  be  understood  so 
much  of  the  unity  of  his  essence  and  nature, 
as  of  his  will  and  purpose  ;  yet  as  God  is 
one  and  the  same  unchangeable  God  in  his 
nature,  so  is  he  as  immutable  in  his  will 
and  purpose.  Having  therefore  determined 
and  declared  his  way  of  justifying  all  sin- 
ners to  be  one  and  the  same  to  all  nations, 
both  Jew  and  Gentile,  even  by  faith  alone 
in  his  son  Christ  Jesus  ;  no  other  way  is  to 
be  expected  from  that  God  who  is  un- 
changeable in  his  purpose.  Learn  thence, 
that  God's  way  and  method  of  justifying 
all  sinners,  boih  Jews  and  Gentiles,  great 
and  small,  is  and  ever  will  be  the  same, 
namely,  by  faith  alone  without  works. 
What  false  notions  soever  men  may  enter- 
tain in  their  minds  about  it,  and  when  the 
pride  of  men  has  arraigned  the  wisdom  of 
God  never  so  much,  the  apostle's  conclusion 
will  remain  like  a  rock  unshaken,  ver.  28. 
Therefore  xcc  conclude,  that  a  man  is 
justified  by  faith  without  the  deeds  of  the 
law. 

31  Do  we  then  make  void  the 
law  throiiijh  faith  ?  God  forbid  : 
yea,  we  establish  the  law. 

Observe  here.  The  wise  and  holy  caution 
which  our  apostle  uses  to  take  away  the 
calumny  and  reproach  cast  upon  him  by 
the  adversaries  of  the  doctrine  of  free  justi- 


fication by  faith,  as  if  this  would  render 
the  law  of  God  void  and  altogether  useless  : 
Do  we  then  make  void  the  law  of  God  'f 
As  if  he  had  said,  "  There  may  be  those  that 
will  say  so,  but  untruly  ;  fdr  we  establish 
the  law :  because  we  acknowledge,  that 
without  exact  obedience  and  conformity  to 
the  law,  both  in  our  nature  and  in  our  lives, 
as  a  rule  of  living,  there  can  be  no  salva- 
tion."—Learn  hence,  that  the  doctrine  of 
justification  by  faith  alone,  doth  not  over- 
throw butestablisiithe  law.  Here  note.  That 
it  is  the  moral,  not  ceremonial  law,  which  the 
apostle  speaks  of.  The  ceremonial  law  is 
utterly  abolished  by  the  gospel ;  but  tlie 
moral  law  is  not  abolished,  but  established 
by  the  gospel ;  or  if  abolished,  it  is  only 
as  a  covenant,  not  as  a  rule.  Christ  has 
relaxed  the  law  in  point  of  danger,  but  not 
in  point  of  duty  ;  for  the  law  is  holy,  just, 
and  good,  and  is  not  disannulled,  but 
established,  by  the  gospel :  because  by  the 
gospel  we  obtain  grace,  in  some  measure  to 
fulfil  the  law,  and  yield  a  sincere  obedience 
to  it  ;  which,  for  the  sake  of  Christ's  per- 
fect and  spotless  obedience,  shall  find  a  gra- 
cious acceptance  with  God.  Therefore 
with  the  highest  elevation  of  soul  let  us 
bless  God  for  Jesus  Christ,  and  for  the  gos- 
pel-revelation, which  has  so  fully  discovered 
and  clearly  revealed  to  us  the  only  way  of 
justification  by  faith  in  the  Son  of  God, 
who  hath  loved  us,  and  washed  us  from 
our  sins  in  his  own  blood.  To  whom  be 
glory  and  dominion  for  ever  and  ever. 
Amen. 

CHAP.  IV. 

In  the  close  of  the  foregoing  chapter  our  apostle  laid 
down  a  positive  and  perempinry  conclusion,  tliat 
a  man  is  justified  by  faith  witliout  the  worlis  of 
the  law.  In  thiscliapter  lie  undertakes  to  confirm 
the  truth  of  that  conclusion,  by  instancing  in  the 
patriarch  Abrahann,  the  father  of  the  faithful, 
who  did  not  find  justification  and  acceptanct 
with  God  by  virtue  of  his  circumcision  in  the 
fiesli,  or  any  other  works  of  obedience  perform- 
ed by  him  in  the  law,  but  by  virtue  of  his  faith, 
which  was  imputed  and  accounted  to  !iim  foi 
righteousness.  From  which  instance  of  Abra- 
ham's justification  by  faith,  the  apostle  infers  the 
justification  of  all  believers  with  hiin  ;  for  who 
doubts  but  that  the  children  are  justified  after 
the  same  manner  that  their  father  was?  This 
being  the  design  and  scope  of  the  chapter,  let 
us  observe  the  force  of  the  apostle's  argument, 
verse  the  first. 

HAT  shall  we  say  then  that 
Abraham,  our  fatiier  as  per- 
taining to  the  flesh,  hath  found  > 
2  Foi-^if  Abraham  were  justified  by 
works,  he  hath  whereof  to  glory  ; 
but  not  before  God. 


W 


28 


ROMANS. 


Cli 


IV. 


A3  if  the  apostle  had  said,  "  What  shall 
we  say  ?  Shall  any  one  affirm,  that  Abra- 
ham our  father  found  or  obtained  righteous- 
ness by  or  according  to  the  flesh  ;  that  is, 
by  being  circumcised  in  the  flesh,  or  by 
any  works  of  righteousness  which  he  had 
done  >  surely  no :  for  if  Abraham  were 
justified  by  circumcision,  or  any  other 
works  of  his  own,  he  hath  whereof  to  glory ; 
that  is,  ground  of  boasting  in  these  works, 
by  which  he  was  thus  justified.  But  mani- 
fest it  is,  that  he  had  not  whereof  to  boast 
and  glory  before  God  ;  therefore  lie  was  not 
justified  by  circumcision,  nor  any  works  of 
bis  own."  Learn  hence.  That  no  righteous- 
ness of  our  own,  no  services  we  can  per- 
form, are  sufficient  to  procure  our  justifica- 
tion in  the  sight  of  God  ;  for  if  we  are 
j-ustificd  by  our  works,  it  must  be  by  works 
either  before  faith  or  after  faith.  Not  be- 
fore faith  ;  for  the  corruption  of  nature  and 
man's  impotent  condition  thereby,  will  give 
check  to  any  such  thought.  Surely,  un- 
righteousness cannot  make  us  righteous,  no 
more  than  impurity  can  make  us  clean. 
Nor  do  works  after  faith  justify  ;  for  then 
a  believer  is  not  justified  upon  his  believ- 
ing, and  faith  is  not  the  justifying  grace, 
but  only  a  preparation  to  those  works 
which  justify ;  which  is  contrary  to  the 
whole  strain  of  the  apostle  throughout  the 
epistle,  who  ascribes  justification  to  faith 
in  the  blood  of  Christ  without  works.  In 
short,  no  righteousness  of  man  is  perfect ; 
therefore  no  righteousness  of  man  can  be 
justifying.  There  is  nothing  that  a  man 
doth,  but  it  is  defective,  and  consequently 
has  matter  of  condemnation  in  it :  now  that 
which  is  condemning,  cannot  be  justifying: 
that  which  falls  siiort  of  the  holiness  of  the 
law,  can  never  free  us  from  the  condem- 
natory sentence  and  curse  of  the  law.  Now 
all  works  after  faith  fall  short  of  that  perfec- 
tion which  the  law  requireth.  Learn,  2. 
That  the  design  of  God  was  to  justify  us  in 
such  a  way,  as  to  strip  us  of  pride.  Not  of 
•works,  lest  any  man  should  boast,  says 
the  apostle  often.  We  are  justified  by  faith, 
to  exclude  boasting,  which  would  not  have 
been  excluded  by  the  law  of  works. 

3  For  what  saith  the  scripture  ? 
Abraham  believed  God,  and  it  was 
counted  unto  him  for  righteousness. 
4  Now  to  him  that  worketh  is  the 
reward  not  reckoned  of  grace,  but 
of  debt.  5  But  to  him  that  work- 
eth not,  but  believeth  on   him  that 


justifieth  the  ungodly,  his    faith  is 
counted  for  righteousness. 

Observe  here,  1 .  The  account  which  the 
scripture  gives  of  Abraham's  justification  : 
it  was  by  faith  alone.  He  believed  God, 
and  it  -was  counted  to  him  for  righteous- 
ness ;  that  is,  he  firmly  believed  the  pro- 
mise of  God,  that  he  would  give  him  a  son, 
in  whom  all  the  families  of  the  earth  should 
be  blessed.  And  by  means  of  this  faith, 
he  was  reckoned  or  esteemed  righteous 
before  God,  and  not  by  means  of  his  works. 
Observe,  2.  The  apostle's  argument  to 
prove  that  Abraham  was  justified  by  faith, 
and  not  by  works :  had  he  works  of  perfect 
holiness,  then  in  strict  justice  a  reward 
might  have  been  expected  by  him  as  a  due 
debt,  and  not  given  him  in  a  way  of  grace 
and  favour.  For  to  him  that  ■worketh, 
that  is,  with  a  design  and  intent  to  obtain 
justification  by  his  works,  is  the  reward 
reckoned  not  of  grace,  but  of  debt,  he 
having  performed  all  that  was  required  in 
order  to  his  being  righteous  before  God. 
But  to  him  that  worketh  not  ;  that  is, 
who  worketh  not  to  the  intent  and  end 
forementioned,  namely,  to  procure  justi- 
fication by  working,  but  seeks  that  in  a 
way  of  believing,  his  faith  is  counted  for 
righteousness.  To  him  that  worketh  not, 
but  believeth,  8^c.  We  must  not  under- 
stand it  absolutely  ;  for  he  that  believeth 
worketh  ;  but  secundum  quid,  after  a  sort; 
he  is  said  not  to  work,  because  he  worketh 
not  with  a  design  to  stand  righteous  before 
God  by  his  works.  Again,  by  him  that 
worketh  not,  we  are  not  to  understand  an 
idle,  lazy  believer,  that  takes  no  care  of  the 
duties  of  obedience ;  no,  an  idle  faith  is 
an  ineffectual  faith,  and  can  never  be  a  sav- 
ing faith.  But  the  meaning  is,  he  worketh 
not  in  a  law  sense,  to  the  ends  and  inten- 
tions of  the  first  covenant,  to  make  up  a 
righteousness  to  cover  himself  by  his  own 
working.  Being  convinced  of  his  utter 
inability  to  work  out  his  own  righteousness 
by  the  law,  and  seeing  all  his  endeavours 
to  obey  the  law  fall  short  of  righteousness, 
he  is  therefore  said  in  a  law  sense  not  to 
work,  because  he  doth  not  work  so  as  to 
answer  the  purpose  and  end  of  the  law, 
which  accepts  of  nothing  short  of  perfect 
and  complete  obedience.  And  whereas 
it  is  here  said,  that  God  justifieth  the  un- 
godly ;  the  meaning  is,  such  as  have  been 
ungodly,  not  such  as  continue  so.  The 
apostle  describes  the  temper  and  frame  of 
their  hearts  and  lives  before  justification, 


Cliap.  IV. 


ROMANS. 


29 


and  not  after  it ;  as  it  found  them,  not  as 
it  leaves  them.  True,  Christ  justifies  the 
ungodly,  yet  such  as  continue  ungodly  are 
not  justified  by  him  :  we  must  bring  cre- 
dentials from  our  sanctification,  to  bear 
witness  to  the  truth  of  our  justification. 

G  Even  as  David  also  describeth 
the  blessedness  of  the  man  unto 
whom  God  imputeth  righteousness 
without  works,  7  Saying,  Bless- 
ed are  they  whose  iniquities  are 
forgiven,  and  whose  sins  are  cover- 
ed. 8  Blessed  is  the  man  to  whom 
the  Lord  will  not  impute  sin. 

Observe  here.  That  to  the  example  of 
Abraham,  the  apostle  subjoins  the  testi- 
mony of  David,  Fsal.  xxxii.  who  describes 
the  blessedness  of  that  man  to  whom  God 
imputeth  righteousness,  to  wit,  the  right- 
eousness of  the  Mediator,  without  any 
works  brought  before  God  to  be  justified  by  ; 
saying.  Blessed  is  the  man  -whose  trans- 
gression is  forgiven,  whose  sin  is  covered, 
and  inirjuit?/  7iot  imputed.  Sin,  in  re- 
spect of  the  offence,  is  remitted  ;  in  respect 
of  the  filth  or  turpitude  of  it,  is  covered, 
in  respect  of  the  punishment,  not  imputed. 
This  heap  of  words  serve  only  to  amplify 
and  set  forth  the  abundant  grace  of  God 
in  the  act  of  pardoning  sin.  Learn  hence, 
L  That  to  pardon  sin  is  God's  preroga- 
tive ;  he  forgiveth  iniquity,  and  coverelh 
transgression.  2.  That  pardon  of  sin  is  a 
covering  of  sin  ;  not  such  a  covering  of 
sin,  as  that  God  cannot  see  it  in  a  justified 
person  to  chastise  him  for  it ;  but  so  cover- 
ed as  not  to  punish  him  with  wrath  and 
condemnation  for  it.  Learn,  3.  That  God's 
act  in  pardoning  and  covering  sin,  is  ex- 
tensive and  perfect,  full  and  final.  Ini- 
quity, transgression,  and  sin,  is  forgiven, 
covered,  and  not  imputed.  Learn,  4. 
That  transcendent  is  the  blessedness  of  those 
whose  iniquity  is  pardoned,  and  their 
transgressions  covered.  Blessedness,  says 
the  original,  belongs  to  the  man  whose  ini- 
quity is  forgiven,  and  whose  sin  is  covered, 
and  to  whom  the  Lord  will  not  impute 
transgressions. 

9  Cometh  this  blessedness  then 
upon  the  circumcision  only,  or  upon 
tile  uncircumcision  also?  For  we 
say  that  faith  was  reckoned  to 
Abraham  for  righteousness.  10 
How  was  it  then    reckoned  ?    when 


he  was  in  circumcision,  or  in  uncir- 
cumcision? Not  in  circumcision, 
but  in  uncircumcision. 

Here  the  apostle  moves  the  question, 
namely.  Whether  the  foreinentioned  bless- 
edness of  pardon  of  sin  and  justification 
by  faith,  belongs  to  the  circumcised  Jews 
only,  or  to  the  uncircumcised  Gentiles  also  f 
Which  question  carries  with  it  the  force 
of  a  strong  affirmation,  that  seeing  laith 
was  imputed  to  Abraham  for  righteousness 
many  years  before  he  was  circumcised,  there- 
fore the  uncircumcised  Gentiles,  as  well  as 
the  circumcised  Jews,  shall  by  faith  be 
made  partakers  of  the  same  blessedness, 
unto  which  Abraham  was  entitled  before 
he  was  circumcised.  Learn  hence.  That 
God  has  appointed  one  and  the  same  way 
and  method  for  the  justification  and  salva- 
tion of  all  persons,  circumcised  and  uncir- 
cumcised, Jew  and  Gentile,  honourable 
and  ignoble;  namely,  justification  by 
faith  in  the  blood  of  his  Son,  without 
which  no  church  privileges,  or  spiritual 
prerogatives  whatsoever,  will  entitle  them 
to  real  blessedness.  Cometh  this  blessed- 
ness on  the  circumcision  only,  or  upon  the 
uncircutncision  also  ?  Abraham  believed 
unto  righteousness  before  he  was  circum- 
cised ;  therefore  the  Gentiles  by  fai-th  shall 
be  accounted  righteous,  though  they  never 
be  circumcised. 

11  And  he  received  the  sign  of 
circumcision  ;  a  seal  of  the  right- 
eousness of  the  faith  which  he  had, 
yet  being  uncircumcised  ;  that  he 
might  be  the  father  of  all  them  that 
believe,  though  they  be  not  circum- 
cised ;  that  righteousness  might  be 
imputed  unto  them  also  :  12  And 
the  father  of  circumcision  to  tliem 
who  are  not  of  the  circumcision 
only,  but  who  also  walk  in  the  steps 
of  that  faith  of  our  father  Abraham, 
which  he  had  being  yet  uncircum- 
cised. 

Here  the  apostle  declares  the  reason  why, 
and  the  end  for  which,  Abraham  was  cir- 
cumcised, seeing  he  was  justified  by  faith 
in  the  promised  Messiah  long  before  cir- 
cumcision. He  tells  us,  that  Abraham  re- 
ceived circumcision  as  a  sign  and  seal  of 
the  covenant  made  with  him,  and  to  his 
seed.  Gen.  xvii.  and  as  an  obligation  that 
th '  righteousness  of  faith   was  the  true  way 


30 


ROMANS. 


Cliap.  IV. 


for  a  sinner  to  become  righteous ;  which 
righteousness  Abraham  had  obtained  whilst 
he  was  uncircumcised,  that  so  he  might  be 
the  father  in  a  spiritual  sense  of  all  believers, 
both  Jews  and  Gentiles,  who  imitated  him 
in  his  faith,  and  in  the  holiness  and  obe- 
dience of  his  life.     Note  here,  1.  The  per- 
son  instituting  the  sacrament  of  circum- 
cision; God,  and   not  Abraham.     He  re- 
ceived circumcision  ;  that  is,  by  the  ap- 
pointment  of  God   he    was  circumcised. 
Sacraments  must  be  of  divine  institution, 
not  of  human  invention.     The  church  can 
make  no  sacraments;  her  duty  is  with  care 
and  caution  to  administer  them.     There  is 
a  fourfold  word   requisite  to  a   sacrament : 
a  word  of  institution,  a  word  of  command, 
a  word  of  promise,  a    word  of  blessing. 
The  elements  are  ciphers  ;  'tis   the  institu- 
tion makes  them  figures.     Divine  institu- 
tion is  as   necessary  to  a  sacrament,  as  a 
royal     inscription    is    to   current  money. 
Note,  2.  The  nature  of  sacraments  in  gene- 
ral,  and  of    circumcision     in   particular. 
They  are  signs  and  seals  :  He  received  the 
sign  of  circumcision  :  a  seal  of  the  right- 
eousness of  faith.      The  circumcision,  1. 
Was  a   sign   and  token   of  the  covenant 
which  God  made  with  Abraham  and  the 
Jews.     It  was  a   commemorative  sign   of 
God's  covenant  with  Abraham  :  a  represen- 
tative sign  of  Abraham's  faith  and  obedience 
towards  God  :  a  demonstrative  sign  of  ori- 
ginal  sin,  and   the    depravity  of    human 
nature :  a  discriminating  and  distinguishing 
sign  of  the  true  church  and  people  of  God 
from  all  the  rest  of  the  world  :  an  initiating 
sign,  by  which  all  strangers,  that  were  re- 
ceived into  the  commonwealth   of  Israel, 
were  admitted    into   the   Jewish   church : 
and,  lastly,  it  was  a  prefigurative  sign  of 
baptism,  which  in  the  christian  church  was 
to  succeed  in   the   room   of  circumcision. 
2.  Circumcision  was  not  a  sign  only,  but 
a  seal  also  :  A  seal  of  the  righteousness 
of  faith  ;  it  was  a  seal  both  on  God's  part, 
and  on  Abraham's  also.     A  seal  on  God's 
part,  to  confirm  all  the  promises   made  to 
Abraham  and  his  seed.     3.  A  seal  both  on 
his  and  their  parts ;  to  bind  them   to   re- 
nounce the  service  of  all   other  gods,  and 
to  oblige  them  to  the  observation  of  the 
whole  law.     Note,  lastly,  the  character  and 
description  here   given   of   true  believers ; 
they  are   such  as   -walk   in  the  steps  of 
faithful  Abraham.     They  have  not  only 
Abraham  to  their  father,  but  they  walk  in 
the  footsteps   of  their   father's   faith.     As 
Abraham  readily  obeyed  the  call  of  God, 


so  do  they.  As  Abraham  left  his  idola- 
trous country  and  kindred,  and  though  he 
had  opportunity  of  returning,  yet  never 
returned  more  ;  so  do  the  faithful  sons  and 
daughters  of  Abraham  leave  all  known  sins, 
and  no  temptations  can  prevail  with  them 
to  return  to  the  delightful  practice  of  them. 
Did  Abraham  break  through  all  impedi- 
ments, difBculties,  and  discouragements 
whatsoever  ?  so  do  and  will  all  those  that 
tread  in  the  faith  of  their  father  Abraham 
surmount  all  difficulties,  bid  defiance  to  all 
dangers,  that  they  may  yield  a  ready, 
cheerful,  and  persevering  obedience  to  the 
commands  of  the  God  of  Abraham.  Few 
of  the  children  of  Abraham's  flesh,  but  all 
the  children  of  his  faith,  do  thus  walk  in 
the  steps  of  their  renowned  father. 

13  For  the  promise,  that  he  should 
be  the  heir  of  the  world,  loas  not  to 
Abraham,  or  to  his  seed  through  the 
law,  but  through  the  righteousness 
of  faith. 

That  is,  the  great  promise  which  God 
made  to  Abraham  and  his  seed,  that  they 
should  possess  that  rich  and  pleasant  part 
of  the  world,  the  land  of  Canaan,  under 
which  also  heaven  itself  was  typically  pro- 
mised and  comprehended,  was  not  made 
upon  condition  of  their  performing  perfect 
obedience  to  the  law,  but  they  were  to  ob- 
tain it  by  faith  ;  that  is,  by  trusting  to,  and 
depending  upon,  the  gracious  promise  of 
a  faithful  God.  Note  here.  The  argument 
couched  for  justification  by  faith  without 
works,  which  is  the  apostle's  grand  scope, 
design,  and  drift:  it  runs  thus;  "If  the 
promise  made  to  the  father  of  the  faithful 
was  accomplished,  not  by  legal  obedience, 
but  by  the  righteousness  of  faith  ;  then  it 
follows,  that  all  his  children  are  justified  by 
faith,  as  Abraham  their  father  was.  But 
the  promise  of  the  earthly  inheritance,  and 
under  it  of  the  heavenly  one,  was  accom- 
plished not  by  the  law,  but  by  the  right- 
eousness of  Abraham's  faith ;  therefore 
justification  is  not  to  be  expected  by  the 
works  of  the  law,  but  by  faith  alone." 

14  For  if  thty  which  are  of  the 
law  be  heirs,  faith  is  made  void,  and 
the  promise  made  of  none  effect : 

That  is.  If  they  which  seek  to  be  justi- 
fied by  the  works  of  the  law  be  heirs  of  this 
promised  inheritance,  then  faith,  that  is,  the 
way  of  justification  by  faith  prescribed  by 
God,  is  to  no  purpose  ;  for  to   what  end 


Chap.  IV.  ROMANS. 


should  we  by  failh  seek  righteousness  in 
another,  if  by  our  legal  obedience  we  can 
find  it  in  ourselves  ?  Here  tiiea  lies  couch- 
ed another  argument,  to  confirm  the  apos- 
tle's doctrine  ot  justification  by  faith  :  linis, 
That  only  justifies,  unto  which  a  gracious 
promise  of  justification  is  made  ;  but  no 
such  proniue  is  made  to  any  man  for  his 
weak  and  imperfect  kecpmg  of  the  law, 
but  for  his  bulieving  there  is;  therefore  by 
the  law  there  can  be  no  justification,  but  by 
faith  only. 

15  Because  the  law  worketU 
wrath.  For  where  no  law  is,  there 
is  no  transgression. 

Here  the  apostle  suggests  another  reason, 
why  no  justification  can  be  expected  by 
the  law,  because  it  condemns  rather  than 
justifies.  T/w  law  worketh  wrath  :  That 
is,  it  discovers  the  wrath  of  God  due  to  our 
transgression,  and  then  pronounces  con- 
demnation upon  the  transgressor ;  for  were 
there  no  law,  either  natural  or  revealed, 
there  would  be  no  transgression,  and  con- 
sequently no  condemnation.  Here  observe, 
1.  The  use  of  the  law  ;  it  discovers  sin,  it 
convinces  of  sin,  it  condemns  for  sin,  it 
denounces  the  wrath  of  God  due  unto  sin. 
And  note,  2.  The  apostle's  argument  for 
the  use  of  the  law  :  he  infers  an  utter  im- 
possibility of  being  justified  by  the  law. 
That  which  condemns  cannot  justify  ;  but 
the  law  of  God  condemns  the  sinner  for  his 
transgression  ;  therefore  it  can  never  be  the 
instrument  and  means  of  his  justification. 

16  Therefore  it  is  of  faith,  that 
it  might  be  by  grace  :  to  the  end 
the  promise  might  be  sure  to  all 
the  seed  ;  not  to  that  only  which  is 
of  the  law,  but  to  that  also  which  is 
of  the  faith  of  Abraham,  who  is 
the  father  of  us  all, 

The  apostle  here  assigns  a  double  cause, 
why  the  wisdom  of  God  has  appointed 
justification  and  salvation  to  be  obtained 
in  the  way  of  faith  ;  namely,  1.  That  it 
might  be  of  free  and  undeserved  grace  and 
favour ;  for  to  be  justified  by  faith  and 
by  grace,  are  all  one  with  the  apostle. 
And,  2.  That  the  promise  might  be  sui-e 
to  all  the  seed ;  That  is,  that  God's  pro- 
mise might  stand  firm  and  sure  to  all  the 
believing  seed  of  Abraham,  not  only  to  all 
the  children  of  his  flesh,  to  whom  the  law 
was  given,  but  to  all   the  children  of  his 


31 


faith,  even  Gen' iles  as  well  as  Jews;  he 
being  the  father  of  all  that  believe,  whether 
Jews  or  Gentiles.  Learn  hence.  That  if  our 
justification  and  salvation  did  depend  upon 
our  performing  perfect  obedience  to  the  law, 
it  would  never  be  sure,  but  always  uncer- 
tain, because  of  our  impotency  and  weak- 
ness to  keep  and  observe  it.  The  apostle, 
chap.  viii.  3,  tells  us,  That  the  law  is  weak 
through  the  flesh:  though  the  truth  is,  the 
law  is  not  weak  to  us,  but  we  are  weak  to 
that;  the  law  has  the  same  authority  for 
commanding  that  ever  it  had,  but  we  have 
not  the  same  ability  for  obeying.  'Tis  our 
wickedness  that  is  the  sole  cause  of  the  law's 
weakness :  had  every  man  the  same  integ- 
rity, the  law  would  have  the  same  ability 
that  ever  it  had,  both  to  justify  and  save  us. 

17  (As  it  is  written,  I  have  made 
thee  a  father  of  matiy  nations,)  be- 
fore him  whom  he  believed,  even 
God,  who  quickeneth  the  dead,  and 
calleth  those  things  which  be  not 
as  though  they  were. 

Our  apostle  in  this,  and  the  following 
verses,  enters  upon  a  high  commendation 
of  Abraham's  faith,  magnifying  and  extol- 
hng  the  same  lor  and  upon  account  of  sun- 
dry excellences  which  are  found  in  it. — 
And  here,  ].  He  takes  notice  how  Abra- 
ham's faitii  was  strongly  acted  and  exer- 
cised on  the  Almighty  power  of  God  :  He 
believed  in  God,  who  quickeneth  the  dead, 
and  calleth  those  things  that  are  not  as 
though  they  were ;  that  is,  the  Lord  hav- 
ing promised  to  make  Abraham  the  father 
of  many  nations,  when  he  had  no  seed, 
nor  was  ever  likely  to  have  any,  he  believ- 
ed the  things  to  be  both  credible  and  pos- 
sible, because  God  had  spoken  it,  how  im- 
probable soever.  And  although,  with  re- 
spect to  generation,  he  looked  upon  Sarah's 
body,  and  his  own,  as  good  as  dead  ;  for 
she  was  barren,  and  past  bearing,  and  he 
was  an  hundred  years  old,  and  past  all 
hopes  of  having  a  child  ;  yet  he  exercised 
his  faith  on  the  promise  and  power  of  God, 
who  quickeneth  the  dead,  that  is,  his  own 
dead  body,  and  Sarah's  barren  womb. 
And  calleth  those  things  which  be  not, 
(that  is,  the  Gentiles,  which  were  not  then 
a  people,)  as  if  they  were.  Learn  hence, 
that  it  is  a  noble  act  and  exercise  of  faith 
to  believe  God  upon  his  bare  word,  and  to 
assent  to  truth,  though  never  so  improbable. 
As  whatever  God  doeth  is  good,  because 
he  doth  it ;  so  whatever  God  says  is  true. 


32 


ROMANS. 


Chap.  IV. 


because  he  speaks  it :  and  accordingly, 
faith,  which  is  an  assent  of  the  understand- 
ing to  what  God  reveals,  depends  upon  the 
veracity  of  God,  for  making  good  his  own 
word,  and  fulfiHing  his  own  promise. 
Faith  has  a  threefold  excellency  :  it 
assents  to  the  truths  of  God,  though  never 
so  improbable ;  it  puts  men  upon 
duties,  though  seemingly  unreasonable ; 
(witness  Abraham's  offering  up  Isaac;) 
and  it  enables  to  sufferings,  be  they  never 
so  afflictive.  But  from  believing  plain 
contradictions  and  impossibilities,  as  the 
church  of  Rome  would  have  us  in  the  point 
of  transubstantiation,  faith  desires  there  to 
be  excused.  Observe  here,  2.  That  as 
Abraham's  faith  exceedingly  honoured 
God  ;  so  God  highly  honours  Abraham's 
faith,  making  him  like  himself,  a  father 
ofjnany  nations.  As  God  is  an  universal 
Father,  not  of  one,  but  of  all  nations,  so  was 
Abraham  ;  as  God  is  their  spiritual  Father, 
not  by  carnal  generation,  so  was  Abraham. 
God  made  faithful  Abraham  like  him- 
self, a  father  not  of  this  or  that  nation 
only,  but  universally  of  all  believers  among 
all  nations,  believing  after  his  example. 
Thus  Abraham's  faith  honours  God,  and 
God  honours  Abraham's  faith,  styling  him 
the  father  of  the  faithful  throughout  all 
generations. 

18  Who  against  hope  believed 
in  hope,  that  he  might  become  the 
father  of  many  nations,  according 
to  that  which  was  spoken,  So  shall 
thy  seed  be.  19  And  being  not 
weak  in  faith,  he  considered  not 
his  own  body  now  dead,  when  he 
was  about  an  hundred  years  old, 
neither  yet  the  deadness  of  Sarah's 
womb.  20  He  staggered  not  at 
the  promise  of  God  through  unbe- 
lief; but  was  strong  in  faith,  giving 
glory  to  God  ;  21  And  being  fully 
persuaded,  that  what  he  had  pro- 
mised, he  was  able  also  to  per- 
form. 

Here  St.  Paul  farther  expatiates  in  the 
commendation  of  Abraham's  faith,  telling 
us,  T/iat  against  hope,  he  believed  in 
hope ;  that  is,  he  had  a  strong  hope,  a  firm 
faith  and  trust  in  the  promise  and  power 
of  God,  against  all  natural  grounds  of  hope ; 
namely,  that  he  should  certainly  have  a 
son,  and  a  seed  like  the  stars  of  heaven  for 


multitude.  He  farther  adds.  That  he  con- 
sidered not  tRe  deadness  of  his  own  body, 
nor  the  barrenness  of  Sarah's  wotnb  ;  nei- 
ther staggered  at  the  promise  through 
unbelief;  that  is,  he  regarded  not  any  dif- 
ficulties which  lay  in  the  way  of  his  faith, 
he  admitted  no  doubts  or  questions  touching 
the  promise  or  power  of  God  ;  but  without 
all  disputing,  depending  fully  upon  God 
for  the  performance  of  his  own  promise, 
and  so  gave  God  the  glory  of  his  omnipo- 
tency  and  faithfulness.  Observe  here,  1. 
What  was  the  ground  of  Abraham's  faith  ; 
namely,  the  special  promise,  yea,  the  abso- 
lute promise  of  God,  that  he  should  have 
a  son.  Observe,  2.  The  height  and  mea- 
sure of  his  faith  :  He  was  strong  in  faith, 
and  staggered  not  through  unbelief:  he 
was  fulli/  persuaded  of  God's  all-suffici- 
ency. It  is  a  metaphor,  taken  from  ships 
that  come  into  the  harbour  with  full  sail. 
Thus  was  it  with  Abraham,  there  was  not 
any  sail  of  his  soul  but  what  was  filled  with 
the  wind  of  assurance.  As  a  ship  with  full 
gale  and  strong  sail  is  carried  to  the  haven 
against  winds  and  waves  ;  so  Abraham,  by 
the  strength  of  his  faith,  overcame  all  waves 
of  doubts  and  difficulties  beating  upon  his 
mind.  Observe,  3.  What  was  the  fruit 
and  issue,  the  end  and  event,  of  Abra- 
ham's faith  ;  it  brought  glory  to  God  :  He 
•was  strong  in  faith,  giving  glory  to  God- 
All  faith  glorifies  God  truly,  but  strong  faith 
glorifies  him  abundantly  ;  it  gives  him  the 
glory  of  his  power  and  faithfulness,  good- 
ness and  truth.  Question,  1.  But  how 
could  Abraham's  body  be  said  to  be  dead, 
when  he  had  several  children  afterwards  by 
Keturah,  even  six  sons  forty  years  after  Sa- 
rah's death  ?  Ans.  Abraham's  and  Sa- 
rah's bodies  received  now  a  blessing,  or 
new  generative  faculty,  from  God,  which 
rendered  them  capable  of  begetting  and 
bearing  children,  when  by  nature  they  were 
not  so.  finest.  2.  Was  Abraham's  faith 
so  strong  as  to  exclude  all  doubting  ?  Did 
not  he  distrust  when  he  said.  Shall  a  child 
be  born  to  Abraham  that  is  an  hundred 
years  old?  and  Sarah  that  is  ninety 
years  old,  bear  ?  Gen.  xxi.  Ans.  These 
words  are  not  words  of  doubting,  but  in- 
quiring ;  they  proceeded  from  a  desire  to 
be  further  informed  how  these  things  could 
be.  But  Abraham  laughed,  and  Sarah 
also,  at  the  mention  of  a  son.  True,  they 
did  both  laugh,  but  not  both  alike  ;  Abra- 
ham's laughter  proceeded  from  admiration 
and  joy,  but  Sarah's  from  diffidence  and 
mistrust  ;  and  accordingly  we  find  Sarah 


Chap.  IV. 


ROMANS. 


.'J3 


reprimanded,  but  not  Abraham  reprehend- 
ed, for  laughing  :  Abraham  staggered  not 
at  the  proinifie  through  unbelief,  but  was 
strong  in  faith,  giving  giory  to  God. 

22  And  therefore  it  was  imputed 
to  him  for  righteonsness.  23  Now 
it  was  not  written,  for  his  sake  alone, 
that  it  was  imputed  to  him  ;  24  But 
for  us  also,  to  whom  it  shall  be  im- 
puted, if  we  believe  on  him  that 
raised  up  Jesus  our  Lord  from  the 
dead  ; 

Our  apostle  having  in  the  former  part  of 
this  chapter  declared  the  manner  of  ouv 
justification,  from  an  instance  of  Abra- 
ham, which  having  at  last  pursued,  lest 
we  should  think  that  was  Abraham's  per- 
sonal privilege,  and  did  not  concern  us,  he 
applies  in  the  verses  before  us  Abraham's 
example  unto  us,  assuring  us,  that  as  Abra- 
ham's faith  was  imputed  to  him  for 
righteousness,  because  he  depended  up- 
on the  almighty  power  of  God  in  the 
promise ;  and  also  looked  by  faith  to  the 
Messias  promised,  who  was  to  come  of  his 
seed  ;  so,  says  the  apostle,  was  this  written 
for  our  sakes  as  well  as  Abraham's,  for  our 
comfort  and  encouragement,  to  assure  us 
that  faith  shall  be  imputed  to  us  also  for 
righteousness,  if  we  firmly  trust  in  God 
through  the  merits  and  mediation  of  our 
Lord  Jesus  Christ.  Where  observe.  The 
apostle's  argument  fully  overthrows  the 
Socinian  doctrine,  which  teaches  that  the 
godly,  under  the  Old  Testament,  were  not 
justified  in  the  same  way  with  us  under 
"the  New  ;  whereas  the  apostle  fully  proves, 
that  Abraham,  and  all  the  children  of 
Abraham,  who  walk  in  the  steps  of  him 
their  father,  are  justified  alike;  and  accord- 
ingly it  was  not  thus  written  of  him  for 
his  sake  alone,  that  his  faith  was  imputed 
to  him  for  righteousness,  but  for  the  bene- 
fit of  us  also  ;  to  whom  the  like  faith  shall 
be  imputed  for  justification,  if  we  believe 
on  him  that  raised  up  Jesus  from  the  dead. 
Learn  hence,  That  the  doctrine  of  justi- 
fication by  faith,  through  the  imputed 
righteousness  of  the  Mediator,  is  no  new 
doctrine,  but  as  old  as  Abraham.  Some 
are  much  offended  at  this  word  imputed ; 
but  as  the  pious  bishops,  Downham  and 
Davenant,  on  Justification,  well  observe, 
it  is  no  less  than  ten  times  mentioned,  ei- 
ther in  the  term  or  in  the  signification  of 
it,  in  this  chapter.     Their  arguments   for. 


and  answer  to,  Bellarmin's  objections 
against  the  imputed  righteousness  of  the 
Mediator,  run  thus:  "  It  Christ's  righteous- 
ness be  not  imputed,  it  is  not  accepted  ;  if 
it  be  not  accepted,  it  is  not  purlormed,  and 
so  there  will  be  no  redemption  by  Jesus 
Christ ;  without  this  we  shall  make  Christ 
little,  very  little,  in  the  justifying  of  sinners. 
And  why  is  Christ  called  the  Lord  our 
righteousness,  and  how  are  we  said  to  be 
made  the  righteousness  of  God  in  him. 
And  why  is  faith  so  infinitely  pleasing  to 
God,  but  because  faith  brings  to  God  a 
righteousness  which  is  highly  pleasing  to 
him,  even  that  of  the  Mediator ;  for  there 
is  no  standing  before  God  for  any  creature 
in  a  creature-righteousness."  The  popish 
objections  run  thus :  Ob).  \.  If  Christ's 
righteousness  be  imputed  to  us,  then  may 
we  be  reputed  redeemers  of  the  world  as 
well  as  he  was.  Ans.  It  may  as  well  be 
said,  the  debtor  may  be  accounted  the  surety, 
because  the  surety's  payment  is  accepted  for 
the  debtor.  Ohj.  2.  l\  Christ's  righteous- 
ness be  imputed  to  us  as  ours,  then  we  ought 
to  be  accounted  as  righteous  as  himself. 
Ans.  It  may  be  as  well  argued  and  con- 
cluded, that  the  debtor  is  as  rich  a  man 
as  the  surety,  because  the  surety  pays  the 
debtor's  debts.  03;.  3.  If  Christ's  right- 
eousness be  properly  imputed  to  us,  then 
our  unrighteousness  was  properly  imputed 
to  him,  and  he  may  be  strictly  and  truly 
called  a  sinner.  Ans.  Just  as  we  should 
say,  "  If  the  acceptance  of  the  surety's  pay- 
ment acquits  the  debtor,  then  the  surety  is 
as  bad  an  husband,  and  as  much  a  bank- 
rupt, as  the  debtor  himself."  Obj.  4. 
But  if  Christ's  righteousness  be  ours,  no 
need  of  any  righteousness  of  our  own. 
Ans.  We  plead  for  the  meritorious  right- 
eousness of  Christ  to  answer  the  demands  of 
the  law,  and  for  a  personal  righteousness  of 
our  own,  to  answer  the  commands  of  the 
gospel.  Let  us  render  to  all  their  due  ; 
let  us  render  unto  Christ  the  things  which 
are  Christ's,  to  faith  the  things  which  are 
faith's,  and  to  good  works  the  things  which 
are  theirs.  Let  us  awfully  adore  the  wis- 
dom of  God,  who  has  made  Christ  unto 
us  wisdom,  righteousness,  sanctification, 
and  redemption.  To  relieve  our  ignorance 
and  folly,  he  is  our  wisdom;  to  dis- 
charge us  from  guilt,  and  free  us  from  con- 
demnation, he  is  our  righteousness  ;  to  re- 
lieve us  against  the  filth  and  pollution,  the 
power  and  dominion,  of  sin,  he  is  our  sanc- 
tification ;  and  to  rescue  us  from  our  mi- 
serable captivity  to  Satan,  he  is  our  re- 


34 


ROMANS. 


Chap.  IV. 


demptmi.  Blessed  be  God  for  the  benefit 
of  imputed  righteousness  to  such  as  live  in 
the  practice  and  power  of  inherent  holiness. 
True,  our  sanctifi,cation  and  holiness,  when 
most  perfect,  cannot  justify  us  before  God  ; 
but  it  will  evidence  our  justification  before 
men,  and  be  a  witness  to  our  own  con- 
sciences that  we  are  accepted  in  the  Beloved. 

25  Who  was  delivered  for  our 
offences,  and  was  raised  again  for 
our  justification. 

In  this  one  verse  we  have  an  abridgment 
of  the  whole  gospel ;  the  death  and  resur- 
rection of  Christ  declared,  and  the  benefit 
and  advantages  of  both  assigned.  1.  For 
his  death  :  he  was  delivered  for  our 
offences.  Here  note,  1.  The  person  deliver- 
ed ;  he,  that  is,  Christ  Jesus  the  righteous, 
the  Lord  our  righteousness.  Note,  2.  The 
person  delivering,  not  expressed,  but  neces- 
sarily implied  and  understood.  Judas 
delivered  him,  the  Jews  delivered  him, 
God  the  Father  delivered  him,  and  Christ 
himself  delivered  himself.  All  these  did 
one  and  the  same  act,  but  not  for  one  and 
the  same  end  ;  Judas  delivered  him  for  gain, 
the  Jews  for  envy ;  the  Father  delivered 
him  out  of  love,  and  Christ  delivered  himself 
in  great  compassion  to  a  lost  world.  Note,  3. 
Unto  what  was  he  delivered,  namely,  unto 
death,  even  the  death  of  the  cross.  This  in 
God  was  an  act  of  the  highest  justice,  in 
Christ  an  act  of  wonderful  obedience,  in  the 
Jews  an  actof  the  highest  wickedness.  Note, 
4.  For  whom  and  for  what  he  was  deliver- 
ed :  for  us  and  fur  our  offences.  It  notes 
the  vicegerency  of  his  sufferings,  not  barely 
for  our  good  as  the  final  cause,  and  for  our 
sins  as  the  meritorious  cause ;  but  for  us,  in 
our  room,  place,  and  stead,  dying  under 
an  imputation  of  guilt,  and  dying  as  the 
sacrificed  beast  for  the  expiation  of  that 
guilt.  The  original  word  here  for  offences, 
signifies  great  falls,  grievous  otfences,  and 
heinous  crimes.  The  sacrificed  Lamb  was 
delivered  and  died  to  expiate  the  guilt  of 
great  sins,  and  to  make  atonement  for  the 
greatest  sinners.  Note,  5.  It  is  here  said, 
that  Christ  was  delivered,  rather  than  died, 
for  our  offences,  to  lead  us  to  the  consi- 
deration of  the  first  cause  of  his  suffering  for 
us;  namely,  the  determinate  counsel  of 
God,  pursuant  to  which  there  was  a  con- 
cession or  permission  given  to  wicked  in- 
struments to  shed  his  blood ;  his  own 
Father  delivering  him  up  to  death  for  our 
offences.     Learn  hence,  That  our  sins  were 


not  only  the  occasions,  but  the  moving 
and  impulsive  cause  of  Christ's  sufl^erings. 
He  died  as  a  sacrifice  to  atone  an  ofl^ended 
Deity  ;  as  the  sacrifices  of  old  were  brought 
to  the  altar,  and  there  slain,  so  Christ,  sub- 
stituting himself  in  our  room  and  stead,  was 
brought  to  the  altar  of  his  cross,  and  there 
died  as  a  victim  or  expiatory  sacrifice  for 
our  sins.  Thus  he  was  delivered  for  our 
offences.  Observe  next,  our  Lord's  resur- 
rection asserted  :  Be  was  raised  again  ; 
and  its  end  assigned, /t;/-  our  justification. 
Christ  as  our  surety  was  under  the  arrest 
of  death ;  but  having  given  satisfaction 
by  his  sufferings,  our  discharge  was  pub- 
lished to  the  world  by  his  resurrection. 
As  by  dying  in  our  stead  he  bare  the  curse 
of  the  law  ;  so  by  rising  again  as  a  common 
person,  we  receive  our  acquittal  from  the 
hand  of  the  judge.  His  death  was  our 
payment,  his  resurrection  our  discharge  : 
He  was  raised  again  for  our  justification. 
Learn  thence.  That  Christ's  resurrection  was 
the  cause  of  our  justification  :  not  the  me- 
ritorious cause,  for  that  was  his  death  and 
bloodshed  ;  for  the  declarative  and  per- 
fective cause  of  our  justification.  His  re- 
surrection was  a  declaration  of  our  justifi- 
cation, the  justice  of  God  thereby  declaring 
itself  satisfied  by  its  prisoner  being  re- 
leased. His  resurrection  is  also  the  perfective 
cause  of  our  justification.  The  work  of  re- 
demption wrought  for  us  by  his  death, 
is  perfected,  and  made  effectual,  by  his  re- 
surrection. This  makes  our  redemption 
complete,  which  otherwise  had  been  par- 
tial and  imperfect  ;  nay,  none  at  all.  'Tis 
upon  Christ,  as  raised,  that  our  faith  must 
be  settled  :  had  he  not  been  raised  from  the 
dead,  faith  in  his  death  had  had  no  foun- 
dation, for  it  had  been  an  unaccountable 
thing  to  believe  in  one  that  lay  under  the 
power  of  death.  By  Christ's  resurrection, 
the  efficacy  of  his  death  was  declared  to 
all  the  world  ;  therelbre,  says  the  apostle, 
chap.  viii.  Who  shall  condemn  us,  when 
Christ  hath  died  for  us  ?  yea,  rather, 
is  risen  again.  As  our  redemption  was 
not  in  its  glory  till  Christ's  resurrection, 
so  neither  is  our  faith  in  its  full  strength 
and  vigour,  till  it  eyes  him,  who  was  de- 
livered for  our  offences,  and  raised  again 
for  our  justification. 

CHAP.  V. 

The  apostle  havinp  in  tlie  foregoing  cliapters  as. 
serted,  and  by  many  arguments  demonatrated, 
the  necessity 'of  a  sinner's  justification  by  faith 
alone  in  tlie  Lord  Jesus  Christ  ;  whom  God  the 
Father,  in  infinite  mercy  and  compassion  to  us, 


Chap.  V. 


ROMANS. 


aj 


set  forth  to  be  a  propitiation  for  us,  delivering 
liim  to  death  forour  offences,  and  raising  him  again 
for  our  justification  ;  in  this  chapter  he  declares 
the  sweet  fruits  and  benefits,  tlie  blessed  effects 
and  advantages,  which  flow  from  the  foregoing 
privilege,  and  redound  to  all  such  as  are  in  a 
justified  comlltion  j  namely,  peace  wilh  God, 
perseverance  in  grace,  patie'nce  under  affliction, 
joy  in  tribulation,  hope  of  glory,  &c.  But  let 
us  consider  them  distinctly. 

'pHEREFORE  beine;  justified  by 
faith,  we  have  peace  with  God, 
through  our  Lord  Jesus  Christ : 

The  first  blessed  effect  and  sweet  fruit  of 
our  justification  by  faith,  is  peace  and  re- 
conciliation with  God.  Pardon  and  peace 
go  together,  and  accompany  one  another  ; 
a  sinner  being  discharged  from  guilt,  and 
thereby  from  his  obnoxiousness  to  God's 
wrath,  is  instantly  brought  into  a  state  of 
friendship  and  reconciliation  with  God  ; 
for  there  is  no  middle  state  betwixt  his  fa- 
vour and  his  wrath.  Learn  hence,  1.  That 
peace  is  proclaimed  in  heaven  betwixt  God 
and  every  justified  person  whatsoever,  the 
enmity  betwixt  God  and  such  a  soul  being 
taken  away.  Peace,  I  say,  is  proclaimed 
in  the  sinner's  conscience.  A  person  may 
be'  in  a  state  of  peace,  and  yet  want  the 
sense  of  peace.  Again,  there  is  a  two-fold 
peace  with  God;  one  which  is  opposite 
to  God's  hatred  as  an  enemy  ;  the  other 
opposed  to  God's  paternal  anger  as  a  father. 
Now  the  apostle  here  speaks  of  the  former  : 
Being  justified  by  faith,  we  have  peace 
with  God ;  that  is,  God  has  no  more  hos- 
tile enmity  against  us,  and  will  not  satisfy 
his  justice  upon  us,  by  punishing  of  us; 
but  if  we  olTend  him,  we  shall  certainly 
fall  under  his  frowns  and  chastisements,  and 
feel  the  effects  of  his  heavy  displeasure  as 
an  angry  father  !  With  this  agrees  that 
of  the  learned  and  pious  bishop  Davenant : 
Deus  absolvitjustijicaturn  ab  omrii  pcEiia 
satisfactoria,  sed  iion  ab  otuni  pxna 
medicinali  et  castigatoria.  Learn,  2. 
That  our  reconciliation  with  God  is  settled 
upon  a  sure  foundation  by  Jesus  Christ : 
We  have  peace  with  God,  through  our 
Lord  Jesus:  that  is,  through  him  as  a 
Mediator  betwixt  God  and  us;  he  made 
peace  by  the  blood  of  his  cross,  Col.  i.  20. 
that  is,  by  his  blood  shed  upon  the  cross, 
his  meritorious  satisfaction  brought  us  into 
a  state  of  peace  and  reconciliation,  and  his 
prevailing  intercession  keeps  us  in  it :  Be- 
ing  justified  by  faith,  we  have  peace  with 
God,  through  our  Lord  Jesus  Christ. 

2  By  whom  also  we  have  access 


by  faith  into  this  grace  wherein  we 
stand,  and  rejoice  in  hope  of  the 
glory  of  God. 

A  second  benefit  which  flows  from 
justification  by  faith,  is  our  admission  to 
grace  and  favour  with  God,  This  is  a 
privilege  beyond  the  former  :  a  traitor  may 
be  pardoned  by  his  prince,  and  yet  not  ad- 
mitted info  the  presence  of  his  prince: 
as  Absalom's  crime  was  forgiven,  but  he 
must  not  see  his  father's  face.  But  by 
Christ's  mediation,  every  justified  person 
meets  with  divine  acceptance ;  yea,  he  is 
not  only  brought  into  a  state  of  grace  and 
favour,  but  he  stands  and  abides  in  it.  No 
sufferings  from  God,  no  sufferings  from  man 
for  God's  sake,  no  temptations,  no  tribula- 
tions, nor  persecutions,  can  cause  God  to 
cast  him  out  of  his  grace  and  favour  ;  hav- 
ing access  by  faith  into  it,  he  shall  stand 
and  abide  in  it.  True,  he  may  fall  under 
his  Father's  rod,  but  he  shall  never  fall 
from  his  Father's  love:  Through  Christ 
we  have  access  by  faith  into  this  grace 
wherein  we  stand.  A  third  benefit 
follows.  We  rejoice  in  hope  of  the  glory 
of  God.  Here  observe,  L  The  happy 
union  and  connexion  between  grace  and 
glory :  grace  is  glory  begun,  and  glory  is 
grace  consummated  ;  grace  is  glory  in  the 
bud,  glory  is  grace  in  the  fruits ;  grace 
is  the  lowest  degree  of  glory,  and  glory 
the  highest  degree  of  grace.  Happy  soul 
that  art  partaker  of  the  first-fruits  of  grace, 
thou  shalt  ere  long  reap  the  crop  of  glory. 
Observe,  2.  A  justified  person  has  the 
hope  of  future  glory,  and  always  may,  and 
sometimes  can,  rejoice  in  the  hope  ;  We 
rejoice  in  hope  of  the  glory  of  God. 
He  hopes  for  the  glory  of  God,  and  well 
he  may,  for  it  is  purchased  for  him :  it  is 
promised  to  him  ;  he  has  it  already  in  the 
first-fruits  and  earnest  of  it  ;  it  is  prepared 
for  him,  and  he  is  preparing  for  that ;  and 
he  rejoices  in  the  hope  of  his  glory  ;  be- 
lieving it  to  be  great  and  glorious,  sure  and 
certain,  never  decaying,  everlasting. 

3  And  not  only  so,  but  we  glory 
in  tribulations  also  :  knowing  that 
tribulation  worketh  patience ;  4 
And  patience,  experience ;  and 
experience,  hope :  5  And  hope 
maketh  not  ashamed  ;  because  the 
love  of  God  is  shed  abroad  in  our 
hearts  by  the  Holy  Ghost,  which  is 
given  unto  us. 


3(J 


Here  the  apostle    mentioneth  a  fourth 
benefit  flowing  from  justification  by  faith  ; 
and  that  is,  glorying  in  their  present  suffer- 
ings.     He  told   us  before,    that  justified 
persons  being  at  peace  with  God,  rejoiced 
in  hopes  of  future   glory  ;    but,  says   he, 
this  is  not  all,  they  glory   in  their  present 
tribulations   also.     Here   note,     1.    What 
sort  of  sufferings  they  are  which  the  saints 
glory   in ;  they  are   tribulations,  that    is, 
such   trials  and  persecutions  as  did  befal 
them  for  the  profession  of  the  gospel.     In 
these   a   child  of  God   may   rejoice,  yea, 
boast  and   glory,  as  a  soldier  doth  of  his 
marks,  wounds,  and  scars,  received   in  the 
wars;  but  not  in  those  sufferings,  afflictions, 
and  trials,  which  we  bring  upon  ourselves 
as  punishments  for  our  sins;  these  we  have 
no  more  reason  to  glory  in,  than  a  correct- 
ed child    has   to  glory  in  his  whipping : 
What  flort/   is  it  when  -we  are   buffetted 
for   our  faults  ?    Note,  2.    To   what  a 
height  and  heroic  pitch  the  spirit  of  a  jus- 
tified believer  may  be   raised  under  suffer- 
ings for  Christ :  He  may  glori/  in   tribu- 
lation.    It  is  an  high  strain  of  spiritualness 
in  bearing  afflictions  when  a  christian  can 
say,  J  love  to  bear :  though  I  love  not  that 
which  I  suffbr,  and  that  which  I  bear,  yet 
I  love  to  bear  what  I  suflfer.     But  it  is  a 
higher  pitch   than   this,  to   say    with   the 
apostle,  I  rejoice  in  my  sufferings,  Col.  i. 
24.     For  joy  is  a  degree  beyond  love; 
yet  it  is  a  degree  higher  still  to  take  plea- 
.«ure  in  reproaches  and  distresses  for  Christ's 
sake,   2    Cor.  xii.    10.  for   pleasure   is  a 
degree  beyond  joy ;  but  to  glory  in  tri- 
bulations, is  beyond  them  all ;    it  is  more 
than  to  love,  more  than   to  rejoice,  more 
than  to  take  pleasure  in  them.     O  the  power 
of  faith  in  Christ,  and  love  unto  him,  to 
support  and  uphold  the  soul ;  yea,  cause 
it  to  glory   under  the   sharpest  sufferings 
and  tribulations  for  him !     Note,  3.  That 
it  is  not  in  the  tribulations  themselves  that 
believers  glory,  but  in  the  sweet  issue,  hap- 
py fruits,  and  gracious   effects  of  them  ; 
finding  that  by  the  sanctifying  influences 
of  the    Holy  Spirit,   tribulation   worketh 
patience  ;  that  is,  exerciseth  and  increaseth 
patience,  and  patience  begetteth  and  givefh 
experience  of  God's  gracious  presence  with 
us,  of  his  assistance  of  us,  and  of  his  faith- 
fulness towards  us,  in  and    under    all   our 
afflictions  :  and  experience  of  these  things 
■worketh  in  us  hope  of  reward.     Here  ob- 
serve,  how  one  grace  generates  and  begets 
another;    graces   have  a  generation   one 
from  another ;  thotigh  they  have  all  but  one 


ROMANS.  Chap.  V. 

generation  from  the  Spirit  of  Christ.     Ob- 
serve also.  That  it  is  not  tribulation  in  its 
own  nature,  but   when  sanctified  by   the 
blessed  Spirit,  that  by  a  happy  gradation 
worketh  patience,  and  patience  experience, 
and  experience  hope.     For  when  affliction 
is  not  sanctified,  but  meets  with  a  stubborn 
spirit.  Lord,  what  dreadful  effects  doth  it 
produce!    Then  tribulation  excites  impa- 
tience, impatience  causeth  perplexity,  per- 
plexity   despair,    and    despair   confusion. 
Note,  4.  The  eflfect  and    property  of  the 
believer's  hope,  J/  makcth  not  ashamed; 
his  hope  will  not  make  him  ashamed,  nei- 
ther will  he  be  ever  ashamed  of  his  hope  : 
frustrated  hopes  fill   men    with   confusion 
and  shame;    the  justified  person  shall  not 
find  his  hopes  of  glory  frustrated,  but  ex- 
ceeded ;  and  the  reason  is  added,  why  the 
christian's  hope  will  not  deceive  or  shame 
him,  namely,  because  the  love  of  God  is 
shed   abroad  in    his  heart  by   the  Holy 
Ghost.    That  is,  the   Holy  Spirit  doth  in 
time  of  tribulation  testify  his  love  to   the 
hearts  of  his  people,  which  causes  them  to 
glory  in  tribulation.     Learn  hence,  That  in 
time  of  affliction,  especially  of  persecution 
for  the  sake  of  Christ,  good  men  have   a 
more  sensible  feeling  of  God's  love   shed 
abroad  in  their  hearts  by  the  blessed  Spirit, 
both  to  prepare  them  for  trials,  and  to  sup- 
port them  under  them.     St.  Peter  calls  this 
a  joy   unspeakable  ;  it  has   the  very  scent 
and  tasfe  of  heaven  in  it,  and  there  is  but  a 
gradual   difference  betwixt  it  and  the  joys 
of  heaven  :  no  sooner  doth  the  Holy  Spirit 
shed  forth  the  love  of  God  info  the  believ- 
er's heart,  by  clearing  up  his  interest  in  the 
promise,  and  his  title  to  eternal  glory,  but 
the  soul  is  prepared  to  rejoice  in  affliction, 
yea,  to  glory  in  tribulation  ;  and  it  will  be 
as  impossible  to  hinder  it,  as  it  is  to  hinder 
a  man  from  satisfaction   when  he  is  most 
delighted  and  pleased  :   We  glory  in    tri- 
bulation, because  the  love  of  God  is  shed 
abroad  in  our  hearts  by  the  Holy  Ghost, 

G  For  when  we  were  yet  without 
strength,  in  due  time  Christ  died  for 
the  ungodly. 

In  this  verse  the  apostle  sets  forth  the 
efficacy  of  Christ's  love  towards  us  before 
justification  ;  he  had  a  lovetowards  us  when 
we  were  sinners  ;  which  prevailed  with 
him  to  die  for  sinners  :  When  -we  were  yet 
without  strength,  Christ  died  for  the  un- 
godly. Note  here,  1.  Man's  condition  by 
nature  described,   a  state  of  enmity,  un- 


Chap.  V.  ROMANS. 


godly  ;  and  a  slate  of  iinpotency,  ivitliont 
strength.  We  were  without  strength, 
and  so  wanted  help  :  ungodly,  and  so  re- 
fused lieip.  Man  is  but  an  impotent  and 
an  obstinate  creature  ;  without  power  to 
resist  justice,  and  without  atiection  to  de- 
sire mercy  :  so  weak,  tliat  he  trembles  at 
the  appearance  of  a  worm  ;  and  (j-et  so 
wicked,  that  he  lifts  up  his  head  against 
heav'bi).  The  stale  of  unregeneracy,  is  both 
a  state  of  enmity  and  a  slate  of  impotency. 
Note,  2.  Tlie  ways  and  means  louud  out 
tor  our  recovery,  the  death  of  Christ  ; 
When  ive  -were  yet  -without  strength, 
Christ  died  for  us.  Though  he  found  the 
whole  race  of  mankind  buried  in  the  ruins 
of  their  lapsed  state,  yet  he  did  not  leave 
them  so,  but  died  for  them.  Note  3.  The 
seasonableness  of  the  means  interposed  for 
our  recovery  :  it  was  in  due  tune  that 
Christ  died  ;  that  is,  in  the  fulness  of  time 
appointed  by  God  the  Father,  and  deter- 
mined in  his  decree  and  purpose.  Here 
we  may  remark,  That  Christ  came  not  in 
the  beginning  of  time,  in  the  intancy  and 
morning  of  the  world,  (though  it  was  then 
promised  that  he  should  come,)  nor  yet 
did  he  stay  till  the  last  period  and  end  of 
time ;  but  came  as  it  were  in  the  middle 
of  time,  which  is  called  the  fulness  of  time. 
Gal.  IV.  4.  and  here  due  time.  Christ 
came  not  for  our  recovery  as  soon  as  ever 
we  were  fallen,  that  mankind  might  be  the 
more  sensible  of  the  badness  of  their  con- 
dition ;  had  we  been  instantly  cured  as 
soon  as  we  complained,  we  should  nei- 
ther have  apprehended  the  danger  of  our 
disease,  nor  esteemed  the  kindness  of  our 
physician  :  neither  did  he  stay  till  the  last 
period  and  end  of  time  betore  he  came, 
that  the  taith  and  expectation  of  his  church 
might  not  be  put  upon  too  long  and  severe 
an  exercise.  The  patriarchs  believed  in 
Christ  that  was  to  come;  the  apostles  in 
Christ  then  present  ;  and  christians  now 
believe  in  him  that  long  since  did  come, 
and  is  gone  again.  So  that  the  apostle 
might  well  say  here,  That  in  due  time 
Christ  died. 

7  For  scarcely  for  a  righteous 
man  will  one  tlie;  jet  peradventure 
for  a  good  man  some  would  even 
dare  to  die. 

Here  the  apostle  amplifies,  extols,  and 
magnifies  the  love  of  Christ,  in  dying  for 
us  vvhon  we  were  enemies  to  him  ;  by  com- 
paring his  love  to  us,  with  our  love  to  one 


37 


another.  He  intimates  to  us,  that  amongst 
men  it  is  very  rare  and  seldom  known, 
that  one  man  will  lay  down  his  life  to  save 
another's  ;  but  if  so,  it  must  be  for  a  very 
extraordinary  fritnd,  for  a  person  of  un- 
common goodness,  and  of  eminent  worth  ; 
For,  says  he,  scarcely  for  a  righteous 
man  will  one  die.  As  it  he  had  said.  Such 
a  thing  may  be,  but  it  is  scarcely  ever 
known,  that  a  person  will  lay  down  his 
hie  tor  another,  though  he  be  a  very  right- 
eous, innocent,  and  truly  honest  man. 
Perhaps  tor  a  good  man,  that  is,  tor  a 
very  kind  and  bountiful  benefactor  ;  lor 
some  person  of  rare  charity,  and  extraor- 
dinary goodness  ;  for  a  man  that  is  a  pub- 
lic blessing  and  common  good  to  the  whole 
community  ;  some  person  from  a  sense  of 
strong  obligations,  would  even  dare  to  die. 
The  scope  of  the  apostle  is  this ;  to  set  forth 
the  transcendency  of  Christ's  love  in  dying 
for  the  ungodly  ;  to  show  that  it  is  beyond 
all  human  example,  and  that  there  can  be 
no  resemblance,  much  less  any  parallel  of 
it:  Beloved  us,  and  gave  himself  for 
us.  Had  he  only  as  an  advocate  spoken 
and  pleaded  for  us,  his  condescension  had 
been  admirable,  and  his  love  unspeakable. 
But  to  die,  yea,  to  die  for  us,  to  be  not 
only  our  Mediator,  but  Redeemer ;  not 
only  our  Redeemer,  but  our  ransom  :  here 
is  love  beyond  comparison.  Blessed  Jdsus, 
was  ever  love  like  thine  ! 

8  But  God  commendeth  his  love 
towards  us,  in  that,  while  we  were 
yet  sinners,  Christ  died  for  us. 

Observe  here.  How  the  scripture  dis- 
tinctly represents  the  love  of  God  in  giving 
Christ  to  die  for  us,  as  well  as  Christ's  love 
in  dying  for  us ;  God  commended  his  love  : 
declared,  expressed,  and  made  manifest  his 
love  to  us.  Christ's  death  is  often  repre- 
sented in  scripture  asan  instance  of  the  great 
love  of  the  Father  towards  us;  because  his 
wisdom  did  contrive  this  way  for  our  re- 
demption, and  he  has  graciously  accepted 
of  his  Son's  sufferings  in  our  stead.  Verily, 
the  giving  heaven  itself,  with  all  its  joys 
and  glory,  is  not  so  full  and  perfect  a  de- 
monstration of  the  love  of  God,  as  the  giving 
of  his  Son  to  die  for  us,  especially  if  we 
consider  one  endearing  circumstance  ot 
this  love  of  God,  which  he  commended 
towards  us ;  namely,  that  it  warmed  the 
heart  of  God  from  all  eternity,  and  was 
never  interrupted  in  that  vast  duration. 
Our  salvation  by  Christ  is  the  product  of 
God's  eternal  counsel.  Ads  ii.  23.  that  is. 


38 


ROMANS. 


Chap.  V. 


the  fruit  of  his  everlasting  love ;  before  the 
world  began,  we  were  in  the  eyes,  yea,  in 
and  upon  the  heart  of  God.  In  a  word, 
well  might  the  apostle  say.  That  God 
commended  his  love  towards  us,  forasmuch 
as  in  common  esteem  he  expressed  greater 
love  to  us  than  to  Christ  hiniselt :  for  God, 
in  givmg  him  to  die  lor  us,  declared  to 
us,  that  our  salvation  was  more  dear  to  him 
than  the  life  of  his  own  Son.  God  re- 
pented that  he  made  man,  but  mutr  that 
he  gave  his  Son  to  redeem  man.  Learn 
hence.  That  the  death  of  Ciirist  for  sinners 
is  an  evident  demonstration  of  the  love  of 
God  the  Father,  and  of  the  Lord  Jesus 
Christ :  Gud  rommendelh  his  love  toward 
us,  in  that,  while  we  were  yet  sinners, 
Christ  died  for  us. 

9  Much  more  then,  being  now 
justifiecl  by  his  blood,  we  shall  be 
saved  from  wrath  through  him.  10 
For  if,  when  we  were  enemies,  we 
were  reconciled  to  God  by  the  death 
of  his  Son,  much  more,  being  recon- 
ciled, we  shall  be  saved  by  his  life. 

As  if  the  apostle  had  said,  He  that  loved 
us  when  we  were  enemies,  will  not  damn 
us  now  we  are  his  children.  He  that 
reconciled  us  to  himself  by  bis  Sbn's 
death,  that  is,  for  the  sake  of  his  Son's 
sufferings  and  satisfaction,  will  certainly 
save  us  from  wrath  to  come  by  his  life,  or 
for  the  sake  of  his  prevailing  intercession." 
Jf  when  enemies  we  were  reconciled  to 
God  through  the  death  of  his  Son.  Here 
note.  That  this  word  if  is  not  a  word  of 
doubting,  but  of  argumentation.  The 
apostle  supposes  it  a  known  truth,  or  a 
principle  yielded  by  all  christians.  That 
thedtath  of  Christ  was  to  reconcile  sinners 
unto  God.  Learn  hence.  That  Christ  has 
reconciled  God  and  us,  by  the  satisfaction 
which  his  death  has  made  to  the-iustice  of 
God  for  our  sins;  and,  reparation  being 
made,  the  enmity  ceases  on  God's  part,  if 
the  terms  of  reconciliation  be  accepted  on 
our  part.  Our  reconciliation  with  God, 
when  enemies,  was  effected,  L  By  the 
sacrificeof  the  death  of  Christ,  which  was 
the  price  that  purchased  it.  2.  By  the  ap- 
plication of  that  benefit  to  us  through  faith. 
And,  3.  By  Christ's  potent  and  eternal 
intercession,  whereby  our  slate  of  reconci- 
liation is  confirmed,  and  all  future  breaches 
prevented  ;  for  if  any  man  sin,  we  have  an 
advocate  with  the  Father,  even  Christ  the 
righteous,  1  John    ii.  1,  2.    We  dare  not 


say,  that  God  could  not  have  reconciled 
us  any  other  way  but  this ;  but  we  may 
safely  say,  that  no  way  like  this  was  so  ex- 
pressive of  his  love  to  us  ;  it  was  the  most 
obliging  and  endearing  way  imaginable, 
to  reconcile  us  to  himself  by  the  death  of 
his  Son. 

11  And  not  only  so,  but  we  also 
joy  in  God,  through  our  Lord  Jesus 
Christ,  by  whom  we  have  now  re- 
ceived the  atonement. 

As  if  the  apostle  had  said,  '•  And  more- 
over, we  are  not  only  reconciled  to,  but  we 
glory  and  rejoice  m,  God,  through  our 
Lord  Jesus  Christ,  by  whom  we  have  re- 
ceived the  atonement  or  reconciliation." 
Here  note.  The  christian's  great  duty  to  re- 
joice, and  cause  of  that  his  joy,  his  recon- 
ciliation with  God  :  and  the  means  by 
which  he  obtains  reconciliation  with  God, 
through  our  Lord  Jesus  Christ :  that  is, 
through  the  death  of  our  Lord  Jesus  Clirist, 
and  through  faith  in  his  death.  Hence 
learn.  That  our  rejoicing,  as  to  recon- 
ciliation with  God,  depends  upon  our  be- 
lieving ;  it  is  none,  if  our  faith  be  none : 
little,  if  our  faith  be  little ;  great,  if  our  faith 
be  great.  No  man  can  rejoice  in  an  un- 
known good  :  let  us  therefore  give  all  dili- 
gence to  clear  up  to  ourselves  our  interest 
in  this  atonement.  Christ  thought  it 
worth  his  blood  to  purchase  it  ;  surely 
then  it  is  worth  our  pains  to  clear  it,  in 
order  to  our  rejoicing  in  it.  He  that  seeks 
not  reconciliation  with  God,  is  an  enemy 
to  his  soul  ;  and  he  that  rejoices  not  in 
the  reconciliation,  is  an  enemy  to  his  own 
comfort. 

12  Wherefore,  as  by  one  man  sin 
entered  into  the  world,  and  death 
by  sin  ;  and  so  death  passed  upon 
ail  men,  for  that  all  have  sinned  : 

The  doctrine  of  original  sin  is  not  more 
difficult  to  be  understood,  than  it  is  neces- 
sary to  be  known  ;  the  apostle  here  de- 
clares the  manner  how  sin  and  death  en- 
tered the  world,  namely,  by  the  fall  of 
Adam  the  first  man  :  By  one  man  sin  en- 
tered into  the  world,  and  death  by  sin. 
Note,  1,  An  unhappy  parent  ;  namely, 
Adam  :  by  him  sin  entered  into  the  world. 
2,  An  unhappy  posterity ;  namely,  the 
whole  wodd,  proceeding  from  and  coming 
out  of  the  loins  of  Adam,  in  whom  alt 
have  sinned.  3.  An  unhappy  portion  ; 
sin  and  death.    Sin  entered  by  Adam,  and 


Chap.  V. 


ROMANS. 


39 


death  entered  by  sin.  This  was  the  legacy 
which  Adam  left  lo  all  his  posterity.  Now 
the  sad  and  mournful  truth  which  the  scrip- 
ture contains  is  this,  That  our  first  pa- 
rent by  his  transgression  hat!)  entailed  a 
miserable  inheritance,  an  unhappy  portion 
of  sin  and  death,  upon  all  his  posterity." 
Adam's  sin  became  ours  :  1.  By  merito- 
lious  imputation  ;  God  treated  with  him, 
not  as  a  private  person,  but  as  caput  o^entis, 
as  the  root  and  parent  of  all  mankind. 
Hence  a  comparison  is  often  made  between 
the  first  and  second  Adam;  the  grace  of 
the  one,  with  the  sin  of  the  other  ;  the  life 
conveyed  by  the  one,  and  the  death  trans- 
mitted by  the  other.  By  Adam  we  were 
cast,  by  Christ  we  were  cleared  ;  cursed  in 
Adam,  crowned  in  Christ.  Now  this  com- 
parison would  be  wholly  insignificant,  if 
Adam  had  not  been  looked  upon  as  the 
representative  of  us  ail."  2.  The  sin  of 
Adam  is  derived  to  us  by  way  of  inhesion  : 
we  have  received  from  him  a  depravity  of 
nature,  an  evil  disposition,  a  propension 
to  all  mischief,  an  aversion  to  all  good. 
The  sin  of  Adam  transmitted  to  us,  doth 
not  only  cause  guilt  upon  our  persons,  but 
filth  upon  our  natures  ;  not  only  lays  a 
charge  to  us,  but  throws  a  stain  upon  us. 
3.  We  make  Adam's  sin  our  own  by  imi- 
tation, by  treading  in  the  steps  of  his  dis- 
obedience. Every  sin  we  commit  in  de- 
fiance of  the  threatenings  of  God,  is  a  justi- 
fying of  Adam's  rebellion  against  God  ; 
and  accordingly  we  die  by  our  own  folly, 
as  well  as  by  his  fall ;  our  destruction  is 
of  ourselves  by  our  actual  rebellions,  and 
we  shall  at  the  great  day  charge  our  sin 
and  misery  upon  ourselves,  not  on  God, 
not  on  Satan,  not  on  instruments,  not  on 
our  first  parents. 

13  (For  until  the  law,  sin  was  in 
the  world  ;  but  sin  is  not  imputed 
when  there  is  no  law. 

The  apostle  having  asserted  the  doctrine 
of  original  sin  in  the  former  verse,  he  pro- 
secutes and  pursues  it  in  this  and  the  fol- 
lowing verses :  asserting.  That  it  is  evident 
all  have  sinned,  because  sin  was  always 
in  the  world  ;  not  only  after  the  giving  of 
the  law  by  Moses,  hut  also  before,  even 
from  the  beginning  of  the  world  to  that 
time.  As  if  the  apostle  had  said.  There 
was  certainly  a  law  given  before  there  was 
a  law  written  ;  a  law  given  to  Adam, 
before  a  law  written  by  Moses :  now  this 
Jaw  was  either  the  law  of  nature  written  in 


Adam's  heart,  or  the  positive  law  of  God 
given  to  Adam,  against  which  law  men 
were  capable  of  ofiiinding  before  the  law 
of  Moses  was  wriiten  ;  otherwise  sin  would 
not  have  been  imputed  to  them,  for 
sin  is  not  imputed  where  there  is  no 
law.  Learn  hence,  Tliut  God  having 
created  man  a  rational  creature,  capable  of 
moral  government,  is  by  immediate  result- 
ancy  his  King  and  Governor, and  has  ruled 
him  from  tiie  beginning  by  a  law  ;  yet  not 
barely  by  a  law,  but  by  a  covenant  with 
promises  and  threatenings  annexed,  reward- 
ing him  for  his  obedience,  and  punishing 
him  for  his  rebellion. 

14  Nevertheless,  death  reij^ned 
from  Adam  to  Moses,  even  over 
them  that  had  not  sinned  after  the  si- 
militude of  Adam's  transgression, — 

The  apostle  had  asserted.  That  sin  was 
in  the  world  belcre  the  written  law  of  Mo- 
ses ;  here  he  proves  it  thus  :  "Death,  the 
wages  of  sin,  did  reign  in  the  world,  and 
had  power  over  all  mankind  from  Adam  to 
Moses  :  therefore  sin  was  in  the  world  from 
Adam  to  Moses."  By  them  that  have  not 
sinned  after  the  similitude  of  Adam's 
transgression,  infants  are  generally  under- 
stood ;  the  guilt  of  Adam's  sin  is  imputed 
to  them,  else  death  could  have  no  power 
over  them.  The  argument  runs  thus : 
Death  is  a  punishment  of  sin,  but  infants 
die  who  never  sinned  actually  ;  therefore 
they  die  for  Adam's  sin.  Sin  brought  mor- 
tality into  their  nature,  and  the  wages  of  sin 
is  death  :  they  brought  a  sinful  nature  into 
the  world  with  them,  which  God  gave  the 
Jews  of  old  an  intimation  of,  by  appoint- 
ing the  sacrament  of  circumcision,  signify- 
ing that  infants  brought  something  into  the 
world  with  them,  which  was  early  to  be 
cut  off ;  he  also  signifies  the  same  to  us 
christians,  by  appointing  the  ordinance  of 
baptism  for  children,  which  he  calls  the 
laver  of  regeneration.  Now  a  laver  sup- 
poses uncleanness ;  what  is  pure  needs  no 
laver.  Learn  hence.  That  infants  as  soon 
as  they  live,  have  in  them  the  seeds  of 
death :  sin  is  the  seed  of  death,  the  prin- 
ciple of  corruption.  God  doeth  infants 
no  wrong  when  they  die  ;  their  death  is  of 
themselves,  for  they  have  the  seeds  of  death 
in  themselves.  All  death  is  the  wages  of 
sin,  and  therefore  can  be  no  injustice  to 
the  sinner.  Thus  Death  reigned  from 
Adam  to  Moses,  yea,  even  to  this  day, 
and  like  an  insatiable  tyrant  will  continue 
to  reign  and  slay  universally,  and  beyond 


40 


ROMANS. 


Chap.  V. 


number,  from  the  infant  to  the  aged,  from 
the  dunghill  to  the  throne,  sparing  neither 
age  nor  sex,  neither  great  nor  small,  nei- 
ther sacred  nor  profane, 

— Adam, — who  is  the  figure  of 
him  that  was  to  come. 

From  hence  to  the  end  of  the  chapter, 
the  apostle  enters  upon  a  comparison  be- 
twixt Adam  and  Christ,  whom  he  here 
calls  a  figure  or  resemblance  of  him  that 
was  to  come,  that  is,  of  Christ.  As  Adam 
was  the  root  of  sin  and  death  to  all  his 
natural  seed,  so  Christ  is  the  root  of  holi- 
ness and  life  to  all  his  spiritual  seed.  As 
by  the  first  Adam,  sin,  and  by  sin,  death, 
came  upon  all  men  ;  so  by  the  second 
Adam  righteousness  came,  and  by  right- 
eousness life,  on  all  believers.  As  the  first 
Adam  merited  death,  so  the  second  Adam 
life  for  all  his  offspring :  Thus  Ada?n  was 
the  figure  of  him  that  was  to  come. 

15  But  not  as  the  offence,  so  also 
is  the  free  gift.  For  if  through  the 
offence  of  one  many  be  dead  ;  much 
more  the  grace  of  God,  and  the 
gift  by  grace,  which  is  by  one  man, 
Jesus  Christ,  hath  abimnded  unto 
many.  IG  And  not  as  it  was  by 
one  that  sinned,  so  is  the  gift  :  for 
the  judgment  was  by  one  to  con- 
demnation ;  but  the  free  gift  is  of 
many  ofi'ences  unto  justification. 
17  For  if  by  one  man's  offence  death 
reigned  by  one;  much  more  they 
which  receive  abundance  of  grace, 
and  of  the  gift  of  righteousness,  shall 
reign  in  life  by  one,  Jesus  Christ.) 

The  apostle  having  noted  the  parity  and 
resemblance  between  Christ  and  Adam  in 
the  foregoing  verses ;  here  he  observes  the 
disparity  and  ditierence  betwixt  them,  and 
that  in  several  advantageous  particulars  :  1. 
He  compares  the  sin  of  Adam  with  the  obe- 
dience of  Christ,  and  shows  that  the  sin  of 
the  one  was  not  so  pernicious  as  the  obe- 
dience of  the  other  was  beneficial ;  Christ's 
obedience  being  more  powerful  to  justifica- 
tion and  salvation,  than  Adam's  sin  was 
to  death  and  condemnation :  for  if  the 
transgressions  of  Adam,  who  was  but  a 
mere  man,  was  able  to  pull  down  death 
and  wrath  upon  all  his  natural  seed  ;  then 
the  obedience  of  Christ,  who  is  God  as  well 
as  man,  will  be  much  more  available   to 


procure  pardon  and  life  to  all  his  spiritual 
seed.  2.  There  is  a  further  observable  dif- 
ference betwixt  Adam  and  Christ,  as  in 
respect  of  their  persons,  so  in  respect  of 
their  acts,  and  extent  of  their  acts.  Thus 
Adam  by  one  act  of  sin  brought  death, 
that  is,  the  sentence  of  death,  upon  the 
whole  world,  all  mankind  becoming  subject 
to  mortality  for  that  one  sin  of  his ;  but  it 
is  many  sins,  of  many  men,  which  Christ 
doth  deliver  from,  in  the  free  gift  of  our 
justification  ;  absolving  us  not  only  from 
that  one  fault,  but  from  all  other  faults  and 
offences  whatsoever.  Learn  thence.  That 
the  obedience  of  Christ  extends  itself  not 
only  to  the  pardon  of  original  sin  in  Adam, 
but  to  all  personal  and  actual  sins  what- 
soever. 3.  The  apostle  shows  the  differ- 
ence betwixt  them  two,  that  is,  the  first  and 
second  Adam,  as  in  respect  of  the  effects 
and  consequences  of  their  acts  :  if  by  means 
of  one  man,  and  by  one  offence  of  that 
man,  the  whole  race  of  mankind  became 
subject  to  death  ;  then  much  more  shall 
they  who  are  redeemed  and  justified  by 
Jesus  Christ,  be  made  partakers  of  ever- 
lasting life,  wherein  they  shall  reign  with 
him  in  glory.  From  the  whole,  note.  The 
infinite  wisdom,  transcendant  grace,  and 
rich  mercy  of  God  to  a  miserable  world,  ia 
providing  a  salve  as  large  as  the  sore,  a  re- 
medy as  extensive  as  the  malady,  a  sove- 
reign antidote  in  the  blood  of  the  second 
Adam,  to  expel  the  poison  and  malignity 
of  the  sin  of  the  first  Adam.  O  happy 
they  !  who  having  received  from  the  first 
Adam  corruptioa  for  corruption,  have 
received  from  the  second  Adam  grace  for 
grace. 

18  Therefore,  as  by  the  offence  of 
ona,  judgment  came  «ipon  all  men 
to  condemnation  ;  even  so  by  the 
righteousness  of  one,  the  free  gift 
came  upon  all  men  unto  justifica- 
tion of  life.  19  For  as  by  one 
man's  disobedience  many  were  made 
sinners,  .so  by  the  obedience  of  one 
shall  many  be  made  righteous. 

Observe  here.  How  the  apostle  informs 
us  of  a  truth,  which  all  the  writings  of 
philosophers  never  acquainted  us  with ; 
namely,  the  meritorious  imputation  of 
Adam's  sin  to  all  his  posterity  ;  that  all 
mankind  sinned  in  Adam,  and  became  ob- 
noxious to  death,  and  all  other  calamities 
and  miseries  as  a  punishment  for  their  sin. 


Ctiap.  V 


ROMANS. 


41 


Yea,  the  writings  of  Moses  himself,  Ihough 
they  declare  to  us  the  sin  of  Adam,  and 
that  his  sin  was  punished  with  death  ;  yet 
that  by  his  disobedience  all  his  race  and 
posterity  were  involved,  and  became  mise- 
rable, is  a  truth  which  we  are  peculiarly  be- 
holden to  the  gospel,  and  particularly  to 
this  text  and  context,  for  the  more  lull  dis- 
covery of.  And  the  account  of  that  mat- 
ter seems  to  stand  thus:  the  rebellion  of 
the  first  man  against  the  great  Creator,  was 
a  sin  of  universal  efficacy,  that  derives  a 
guilt  and  stain  to  mankind  in  all  ages  of 
the  world.  And  the  account  which  the 
scripture  gives  of  it  is  grounded  on  the  re- 
lation which  we  have  to  Adam,  as  being 
the  natural  and  moral  principle  of  all  man- 
kind :  as  the  whole  race  of  mankind  was 
virtually  in  Adam's  loins,  so  it  was  pre- 
sumed to  give  virtual  consent  to  what  he 
did.  When  he  broke,  all  his  posterity  be- 
came bankrupts ;  there  being  a  conspiracy 
of  all  the  sons  of  Adam  in  that  rebellion, 
and  not  one  subject  left  in  his  obedience. 
Add  to  this,  that  Adam  is  to  be  considered 
as  the  moral  as  well  as  the  natural  princi- 
ple of  mankind.  In  the  first  covenant 
made  betwixt  God  and  him,  Adam  was 
considered,  not  as  a  single  person,  but  as 
a  capttt  genlit  ;  and  contracted  not 
for  himself  only,  but  for  all  his  descendants 
by  ordinary  generation  :  his  person  was  the 
root  and  fountain  of  theirs,  and  his  will 
the  representative  of  theirs.  From  hence 
his  numerous  issue  became  a  party  in  the 
covenant,  and  had  a  title  to  the  benefits 
contained  in  it  upon  his  obedience,  and 
was  liable  to  the  curse  upon  his  violation 
of  it.  Upon  this  ground  it  is,  that  the 
apostle  here  in  this  text  and  context  insti- 
tutes a  parallel  betwixt  Adam  and  Christ : 
That  as  by  the  disobedience  o/"the  former, 
many  -were  made  sinners;  so  by  the  obe- 
dience of  the  latter,  many  were  made 
ricrhteoiis.  As  Christ  in  his  death  did  not 
suffer  as  a  private  person,  but  as  a  surety 
and  sponsor  representing  the  whole  church  ; 
in  like  manner,  Adam  in  his  disobedience 
was  esteemed  a  public  person,  representing 
the  whole  race  of  mankind  :  and  by  a  just 
law  it  was  not  restrained  to  himself,  but  is 
the  sin  of  the  common  nature. 

But  adored,  for  ever  adored,  be  the  wis- 
dom and  goodness  of  Almighty  God,  in 
providing  a  remedy  which  bears  proportion 
to  the  cause  of  our  ruin,  that  as  we  fell  in 
Adam  our  representative,  so  we  are  raised 
by  Christ  the  head  of  our  recovery  ;  which 
two  persons  arc  considered  as  causes  of  con- 


trary effects !  The  effects  are  sin  and  rifrht- 
eousness,  condemnation  and  justification . 
For  as  the  disobedience  of  the  first  Adam  is 
meritoriously  imputed  to  all  his  natural 
posterity,  and  brings  death  upon  all ;  so 
the  righteousness  of  the  second  Adam  is 
meritoriously  imputed  to  all  his  spiritual 
progeny,  to  obtain  life  for  them.  As  the 
carnal  Adam,  having  lost  original  right 
eousness,  derives  a  corrupt  nature  to  a., 
that  descend  from  him ;  so  the  spiritual 
Adam,  having  by  his  obedience  purchased 
grace  for  us,  conveys  a  vital  efiicacy  unto 
us.  The  same  Spirit  of  holiness  which 
anointed  our  Redeemer,  doth  quicken  all 
his  race,  that  as  they  have  borne  the  image 
of  the  earthly,  they  may  bear  the  image  of 
the  heavenly  Adam. 

20  Moreover,  the  law  entered,  that 
the  offence  might  abound.  But 
where  sin  abounded,  grace  did 
much  more  abound  :  21  That  as 
sin  hath  reignt d  unto  death,  even  so 
mightgrace reign,  through  righteous- 
ness, unto  eternal  life,  by  Jesus  Christ 
our  Lord. 

The  law  entered  that  sin  might  abound : 
That  is,  before  the  law  was  written,  we 
became  obnoxious  to  death  by  one  man's 
disobedience,  without  much  sense  of  it  j 
but  alter  the  law  was  given  by  Moses, 
sin  did  more  clearly  and  conspicuously  ap- 
pear to  be  sin:  its  odiousness  and  ugli- 
ness was  more  manifest  to  the  conscience 
of  the  sinner.  As  the  sinner  has  abound- 
ed in  sin,  in  a  way  of  commission  :  so 
sin  doth  by  the  discovery  of  the  law 
abound  in  the  sinner's  apprehension,  in  the 
sight  and  sense  of  it  upon  the  conscience  of 
the  sinner.  Nevertheless,  as  sin  abounds, 
grace  doth  much  more  abound.  As  the 
exceeding  sinfulness  of  sin  is  manifested  by 
the  law,  so  the  superabounding  grace  and 
pardoning  mercy  of  God  is  rendered  glo- 
riously conspicuous  in  and  by  the  gospel  ; 
that  as  the  power  of  sin  appeared  in  mak- 
ing us  liable  to  temporal  and  eternal  death, 
so  might  the  power  of  grace  appear  in  be- 
ginning in  us  a  spiritual  lifehere,and  bring- 
ing us  to  an  eternal  life  in  glory  hereafter. 
In  short,  when  the  apostle  says,  that  the 
law  entered,  that  sin  might  abound ; 
he  doth  not  mean  to  make  it  abound,  by 
encouraging  the  sinner  to  the  commission 
of  if,  but  by  impressing  the  conviction  of 
it  upon  the  conscience  of  the  sinner.  A 
man  without  the  law  looks  upon  himself  as  a 


42 


ROMANS. 


Chap.  VI. 


small  sinner ;  but  after  he  has  viewed  his 
sins  in  the  glass  of  the  law,  he  sees  himself 
a  great  and  mountainous  sinner  :  as  a  star 
which  a  child  thinks  to  be  no  bigger  than 
a  spark,  but  a  man  that  views  it  tlirough 
an  instrument  computes  it  to  be  bigger  than 
the  globe  of  the  earth.  Lord!  help  us  to 
see  our  sins  in  the  glass  of  thy  law  ;  yea, 
in  the  glass  of  thy  Son's  blood  ;  and  then 
we  shall  be  sensible  what  an  infinite  and 
immense  evil  sin  is ;  namely,  the  stain 
and  bltjniftli  of  our  natures,  the  disease  and 
deformity  of  our  minds,  the  highest  infe- 
licity of  the  creature,  and  the  boldest  af- 
front that  can  be  given  to  the  majesty  of 
the  great  and  glorious  God.  Learn  from 
the  whole.  That  the  riches,  the  abounding 
riches,  the  superabounding  riches  of  God's 
pardoning  grace,  are  manifested  in  the  re- 
mission of  our  sins,  and  in  the  justification 
of  our  persons :  As  sin  abounded,  grace 
doth  much  more  abound.  Now  the  su- 
perabounding riches  of  pardoning  grace  do 
thus  shine  forth  :  \.  In  the  nature  of  the 
mercy,  which  is  the  richest  and  sweetest  of 
all  mercies.  No  mercy  sweeter  than  a  par- 
don to  a  condemned  sinner  ;  no  pardon 
like  God's  pardon  to  a  sinner  condemned 
at  his  bar.  2.  In  the  peculiarity  of  the 
mercy.  Remission  is  not  a  common,  but 
a  crowning  favour  ;  it  never  was,  never 
shall  be,  extended  to  fallen  angels  ;  and  it 
is  to  be  feared  that  the  far  greater  part 
of  mankind  refuse  the  terms  and  conditions 
upon  which  pardoning  grace  and  mercy  is 
offered  and  tendered  to  them.  3.  In  the 
method  in  which  pardoning  mercy  is  dis- 
pensed ;  namely,  through  the  blood  of 
Christ,  that  all-suflficient  sacrifice  and  sa- 
tisfaction ;  by  which  method  God  has  more 
commended  his  love  to  us,  than  if  he  had 
pardoned  us  without  a  satisfaction ;  for 
then  he  had  only  displayed  his  mercy  ;  but 
now  he  has  declared  his  justice,  yea,  caused 
mercy  and  justice  to  meet  and  kiss  each 
other,  to  meet  and  triumph  together.  4. 
The  superabounding  riches  of  pardoning 
mercy  appear  in  the  latitude  and  extent  of 
that  act  of  grace.  Lord,  who  can  under- 
stand his  errors  !  yet  the  blood  of  thy  Son 
cleanseth  from  all  sin,  small  and  great,  se- 
cret and  open,  old  and  new,  original  and 
actual  ;  all  pardoned  without  exception. 
O  how  well  might  the  Psalmist  say.  With 
the  Lord  there  is  tnerci/,  and  with  him 
there  is  plenteous  redemption  !  Psal.  cxxx. 
Lastly,  the  riciies  of  pardoning  grace  do 
shine  forth,  as  in  the  peculiarity,  so  in  the 
perpetuity  of  remission.     As  grace  pardons 


all  sin  without  exception,  so  the  pardons 
it  bestows  are  without  revocation  ;  the  par- 
doned soul  shall  never  come  into  condem- 
nation :  As  far  as  the  cast  is  from  the 
west,  so  far  hath  he  removed  our  trans- 
gressions from  us,  Psal.  ciii.  10.  As  the 
east  and  the  west  are  the  two  opposite 
points  of  heaven,  which  can  never  come 
together ;  so  neither  shall  the  pardoned 
sinner  and  his  sins  ever  meet  any  more. 
God  is  said  to  cast  them  behind  his  back  ; 
that  is,  he  will  never  behold  them  more, 
so  as  to  charge  them  upon  the  pardoned 
sinner,  in  order  to  his  condemnation.  May 
our  faith  then,  both  in  life  and  death,  tri- 
umph in  the  assurance  of  this  blessed  truth. 
That  where  sin  abounded,  grace  did  much 
more  abound  ;  and  as  sin  hath  reigned 
unto  death,  even  so  hath  grace  reigned 
through  righteousness  unto  eternal  life  by 
Jesus  Christ  our  Lord  ;  who  lives  for  ever 
in  heaven,  to  apply,  by  his  prevailing  in- 
tercession, what  he  impetrated  and  obtained 
for  us  here  on  earth  by  his  meritorious  sa- 
tisfaction. To  this  J^sus,  who  is  the  faith- 
ful Witness,  and  first-begotten  of  the  dead, 
and  the  Prince  of  the  kings  of  the  earth, 
who  hath  loved  us,  and  washed  us  from 
our  sins  in  his  own  blood,  and  hath  made 
us  kings  and  priests  unto  God,  unto  hira  be 
glory  and  dominion  for  ever  and  ever. 
Amen. 

CHAP.  VI. 

The  design  and  scope  of  our  apostle,  in  this  chapter, 
is  to  show,  tliat  tlie  doctrine  of  justification  by 
faith  in  Christ  Jesus,  which  he  liad  so  strenuously 
asserted  in  tl\e  fnresfoing  chapters,  is  so  far  from 
beinga  doctrine  leading  to  licentiousness,  that  it 
greatly  tendeth  to  promote  holiness ;  and  ohiigeth 
all  the  professors  of  Christianity  to  the  greatest 
strictness  in  conversation,  answerable  to  tiie  dig. 
nity  and  obligations  of  their  christian  name.  ' 

Ty HAT  shall  we  say  then  ? 
Shall  we  continue  in  sin,  that 
grace  may  abound  ?  2  God  for- 
bid. How  shall  we,  that  are  dead  to 
sin,  live  anv  Ioniser  therein  ? 


The  apostle  begins  this  chapter  with  an 
objection  which  some  licentious  persons 
might  be  ready  to  make  against  what  he 
had  delivered  in  the  close  of  the  foregoing 
chapter;  namely,  that  where  sin  abounded, 
pardoning  grace  and  mercy  did  much  more 
abound.  If,  say  they,  the  riches  of  grace 
be  thus  manifested  in  the  pardon  of  sin,  let 
us  then  take  the  more  liberty  to  sin,  be- 
cause grace  so  exceedingly  abounds  in  the 
pardon  of  it.  The  apostle  rejects  such  an 
inference  with  the  greatest  detestation  and 


Chap.   VI. 


ROMANS. 


43 


abhorrence,  saying,  God  forbid,  Sfc.  As 
if  he  had  said,  "  O  vile  abuse  of  the  most 
excellent  thing  in  the  world  .'  What,  did 
Christ  shed  his  blood  to  expiate  our  guilt, 
and  shall  we  uiakt-i  that  a  piea  to  extenuate 
our  guilt?  God  forbid !  Surely  there  is 
forgiveness  wiiji  God  that  ha  may  be  feared, 
not  that  he  may  be  the  more  abused."  In 
the  words  observe,  1.  An  ol>jection  sup- 
posed, as  if  the  doctrine  of  the  gospel  did 
countenance  licentiousness,  and  encourage 
any  to  sin,  or  to  continue  in  sin.  2.  Ob- 
serve with  what  abhorrency  and  indigna- 
tion such  a  doctrine  and  proposition  is  re- 
jected by  our  apostle :  What !  shall  we 
continue  in  sin,  because  pardoning  mercy 
doth  abound?  God  forbid  that  such  a 
direct  blasphemy  against  the  holy  doctrine 
of  our  Saviour  should  be  maintained  by  any 
professor.  Observe,  3.  The  confutation 
which  he  gives  of  this  bold  and  impudent 
assertion  :  How  shall  we  that  arc  dead  to 
si?i  live  any  longer  therein  ?  dead  to  sin  ; 
that  is,  by  our  baptismal  engagement,  vow, 
and  obligation :  every  christian,  at  his 
first  entrance  upon  the  profession  of  Christi- 
anity, does  lake  upon  himself  a  vow  of 
solemn  obligation  to  die  to  sin,  and  to  live 
no  longer  therein.  From  the  whole  learn, 
That  to  take  any  encouragement  to  live  in 
sin,  from  the  consideration  of  God's  rich 
mercy  and  free  grace  towards  sinners,  is 
an  absurd,  abominable,  and  blasphemous 
impiety,  contrary  to  all  ingenuity,  gratitude, 
and  love,  both  to  God  the  Father,  and 
our  Lord  Jesus  Christ  his  Son. 

3  Know  ye  not,  that  so  many  of 
ns  as  were  baptized  into  Jesus 
Christ  were  baptized  into  his  death  ? 

To  be  baptized  into  Christ,  is  by  bap- 
tism to  take  the  name  of  Christ  upon  us,  to 
be  incorporated,  ingrafted,  and  implanted 
into  the  church  of  Christ,  being  made 
visible  members  of  his  mystical  body  by 
baptism.  To  be  baptized  into  Christ's 
death,  imports  our  being  conformed  to 
him  in  the  likeness  of  his  death  ;  our  being 
engaged  to  die  unto  sin,  as  Christ  died  for 
sin.  Learn  hence,  That  the  death  of  Christ 
was  a  lively  representation  of  the  death  of 
sin  ;  and  believers  are  to  imitate  his  death 
in  their  dying  daily  unto  sin.  Did  Christ 
die  for  us  a  painful,  shameful,  and  accursed 
death  ?  such  a  death  must  sin  die  in  us. 
Was  his  death  for  sin  free  and  voluntary  ? 
so  must  we  die  to  sin.     Was  his  death  an 


universal  crucifixion ;  did  no  life,  sense, 
or  motion,  remain  with  him  ?  thus  must 
we  imitate  the  likeness  of  his  death,  by  an 
universal  mortification  of  every  known  sin, 
which  occasioned  his  dying.  In  a  word. 
Did  Christ  die  and  rise  again,  never  to  die 
more  ?  so  must  we  die  unto  sin,  and  walk 
in  newness  of  life.  How  shall  we  that  are 
dead  unto  sin,  live  any  longer  tisercin  ? — 
Thus  it  appears  the  indispensable  duty  of 
ail  christians  to  transcribe  the  copy  of 
Christ's  death  in  their  hearts  and  lives. 

4  Therefore  we  are  buried  with 
him  by  baptism  into  deatii,  that 
like  as  Christ  was  raised  up  from 
the  dead  by  the  glory  of  the  Father, 
even  so  we  also  should  walk  in  new- 
ness of  life. 

To  urge  christians  to  farther  measures 
and  degrees  of  mortification  of  sin,  and 
living  unto  holiness,  the  apostle  uses  liere 
a  double  argument  ;  one  from  our  baptism, 
the  other  from  the  resurrection  of  Christ. 
Observe,  1.  The  argument  to  move  us  to 
die  unto  sin,  drawn  from  our  baptism  :  We 
are  buried  with  him  by  baptism  unto 
death.  The  apostle  alludes,  no  doubt,  to 
the  ancient  manner  and  way  of  baptizing 
persons  in  those  hot  countries,  which  was 
by  immersion,  or  putting  them  under  water 
for  a  time,  and  then  raising  them  up  again 
out  of  the  water  ;  which  rite  liad  also  a 
mystical  signification,  representing  the  bu- 
rial of  our  old  man,  sin  in  us,  and  our 
resurrection  to  newness  of  life.  Learn 
hence.  That  the  ordinance  of  baptism  lays 
every  baptized  person  under  the  strongest 
engagements  and  highest  obligations  to  die 
unto  sin  ;  and  walk  in  newness  of  life. 
The  metaphors  of  burying  and  rising  again, 
do  imply  and  intimate  thus  much  :  burial 
implies  a  continuing  unto  death  ;  thus  is 
mortification  a  continued  act,  a  daily  dy- 
ing unto  sin  ;  and  rising  again  supposes  a 
person  never  more  to  be  under  the  power 
of  death.  Observe,  2.  Another  forcible  ar- 
gument to  encourage  us  to  die  to  sin,  and 
walk  in  newness  of  hfe,  is  drawn  from  Ihe 
resurrection  of  Christ :  As  he  was  raised 
from  the  dead  by  the  glory  of  the  Father, 
so  should  we  also  walk  in  nezvness  of  life. 
Here  note,  1.  The  proposal  of  a  pattern 
and  exemplar  to  us :  Christ  was  raised 
from  the  dead.  2.  The  author  and  effi- 
cient cause  of  Christ's  resurrection  :  He  was 
raised  from  the  dead  by  the  glory  of  the 
Father  ;  that  is,  hy   the  glorious  power  of 


44 


ROMANS. 


Chap.  VI. 


the  Father,  yet  not  without  his  own  power 
as  God.  So  Christ  told  the  Jews,  John  ii. 
Destroy  this  temple  of  my  body,  and  in 
three  (lays  I  will  raise  it  up  again.  Note, 
2.  The  conformity  or  simihtude  on  our 
part :  as  Christ  arose,  so  should  we  arise 
out  of  the  grave  of  sin,  and  walk  in  new- 
ness of  hfe.  Learn  hence.  That  Christ's 
resurrection  is  a  powerful  motive,  and  lays 
a  christian  under  strong  obligations  and 
engagements,  to  arise  from  sin,  and  walk 
in  newness  of  life.  Christ's  resurrection 
is  both  a  pattern  and  a  pledge  of  our  resur- 
rection ;  a  pattern  after  which  we  are  to 
conform  in  our  rising  from  the  grave  of  sin. 
Did  Christ  rise  early  and  speedily  ?  so 
should  we  :  he  arose  early  in  the  morning  of 
the  day,  so  siiould  we  in  the  morning  of  our 
youth  ;  he  rose  voluntarily  and  cheerfully, 
so  should  we,  rejoicing  at  our  spiritual  liberty 
and  freedom  from  sin's  bondage  and  thral- 
dom ;  he  rose  with  a  resolution  never  to  die 
more,  so  should  we  arise  with  desires  and 
endeavours,  that  spiritual  death  may  never 
more  havedominionover  us.  And  if  Christ's 
resurrection  be  thus  a  pattern  of  our  resur- 
rection now,  it  will  be  a  pledge  of  a 
blessed  resurrection  at  the  last  day.  Ob- 
serve lastly.  The  duty  which  every  bap- 
tized person  lies  under  an  obligation  to  per- 
form, in  conformity  to  Christ,  into  whose 
death  they  are  baptized  ;  and  that  is,  to 
■walk  in  newness  of  life.  Where  note,  for 
our  encouragement.  The  account  which 
the  scripture  gives  of  the  properties  of  the 
new  life,  which  such  as  are  buried  and  risen 
with  Christ  do  assuredly  live;  and,  here 
we  find  it  is  the  most  noble  life,  the  most 
delectable  life,  the  most  profitable  life,  the 
most  holy  and  heavenly  life ;  holy  in  its 
principle  and  motive,  holy  in  its  aim  and 
end,  holy  in  its  rule  and  actings.  In  a 
word,  newness  of  life  is  a  preparation  for, 
and  an  introduction  into,  eternal  life  ;  and 
must  needs  be  the  most  excellent  life,  for 
it  is  a  life  from  God,  it  is  a  life  laid  out  for 
God,  yea,  it  is  a  life  which  God  himself 
lives;  and  none  must  expect  to  live  with 
him  in  heaven  hereafter,  that  do  not  walk 
in  newness  of  life  here,  but  if  we  have  our 
fruit  unto  holiness,  our  end  will  be  ever- 
lasting life. 

5  For  if  we  have  been  planted 
together  in  the  likeness  of  his  death, 
we  shall  he  also  in  the  likeness  of 
his  resurrection  : 

Observe  here,  1.  A  supposition;  if  we 
iutce   been  planted  togellicr  in    tlie  like- 


Tiess  of  his  death ;  namely,  by  dying 
unto  sin.  If  as  Christ  died,  we  die  ;  he  a 
natural,  we  a  spiritual  death ;  he  for  sin, 
and  we  to  sin  ;  he  by  way  of  expiation, 
suffering,  and  satisfying  for  sin  ;  we  by- 
way of  mortification,  killing,  and  crucify- 
ing of  sin.  Learn  thence.  That  all  bap- 
tized persons  ought  to  labour  for,  and  en- 
deavour alter,  a  conformity  to  the  death  of 
Christ,  in  their  dying  daily  unto  sin.  As 
he  died  a  painful  and  shameful  death  for  us, 
such  a  death  should  sin  die  in  us ;  living  a 
dying  li(e,  and  dying  a  lingering  but  a 
certain  death.  Observe,  2.  The  apostle's 
inference  drawn  from  the  foregoing  suppo- 
sition :  If  we  have  been  planted  together  in 
the  likeness  of  his  death,  we  shall  be  also 
in  the  likeness  of  his  resurrection;  that 
is,  we  are  under  an  obligation  to  imitate 
his  resurrection,  by  rising  from  the  death 
of  sin  unto  newness  of  life.  Did  he  rise 
early  out  of  his  natural  grave  ?  so  must 
we  out  of  our  spiritual.  Did  he  arise 
to  a  new  life  ?  so  must  we  arise  and  walk 
in  newness  of  life.  Did  he  arise  never 
to  die  more  ?  so  must  we  that  are  dead  to 
sin  live  no  longer  therein.  Observe,  3. 
How  the  power  enabling  us  thus  to  die  unto 
sin,  and  to  live  unto  holiness,  is  derived 
from  Christ  by  virtue  of  our  implantation 
into  him  by  faith  ;  If  we  have  been  plant- 
ed together,  Src  As  the  graft  liveth, 
groweth,and  fructifieth,  by  the  juice  drawn 
from  the  stock  into  which  it  is  planted  ; 
so  christians  being  taken  out  of  the  old 
rotten  stock,  degenerate  Adam,  and  plant- 
ed into  th.e  noble  stock,  Christ  Jesus,  arc, 
by  a  virtue  derived  from  him,  raised  to 
newness  of  life  into  whom  they  were  in- 
grafted. Learn  hence.  That  we  experience 
the  power  of  Christ's  death  and  resurrection, 
in  enabling  us  to  die  to  sin,  and  live  unto 
God,  only  by  virtue  of  a  real  implantation 
into  Christ,  by  an  apposite  and  lively  faith. 
If  we  have  been  planted  together  in  the 
likeness  of  his  death,  we  shall  be  also  in 
the  likeness  of  his  resurrection. 

G  Knowinc:  this,  that  our  old  man 
is  crucified  with  him,  that  the  body 
of  sin  rnic^ht  he  destroyed,  that 
henceforth  we  should  not  serve  sin. 

By  the  old  man,  we  are  to  understand 
our  corrupt  and  depraved  nature,  so  called, 
because  it  is  as  old  as  Adam,  and  derived 
from  Adam,  born  and  bred  with  us.  This 
old  iiiHn,  or  our  corrupt  and  vicious  nature, 
must  be  crucified,  to  show  our  conformity 


Chap.  VI.  ROMANS. 


and  likeness  to  Christ  in  his  crucifixion. 
The  cross  bringeth  pain,  shame,  and  death  ; 
the  like  must  sin  undergo  in  the  work  of 
mortification.  By  the  bodi/  of  sin,  we  are 
to  understand  the  whole  stock  and  mass 
of  corruption,  compacted  as  it  were  into 
one  monstrous  body,  prepared  with  all  its 
members  to  commit  actual  sins.  Called  a 
body,  because  composed  of  many  sinful 
passions  and  lusts,  as  the  body  is  of  many 
members,  and  also  because  they  are  exe- 
cuted by  the  body.  And  farther,  because 
sin  has  as  real  a  subsistence  in  us,  as  if  it 
were  a  body  ;  not  that  sin  is  a  substance, 
but  the  depravity  of  a  substance.  Now 
tliis  body  of  sin  must  be  destroyed,  not  as 
to  actions  only,  but  as  to  the  affections  and 
inclniauons  also  ;  'tis  not  enough  that  we 
scratch  this  old  man's  face,  but  we  must 
stab  his  heart,  in  desire,  in  purpose,  in  en- 
deavours :  we  must  seek  the  death  and  de- 
struction of  all  sin,  that  henceforth  -we  may 
not  serve  sin  ;  that  is,  that  henceforward 
we  should  renounce  the  service  of,  and  all 
relation  to  sin.  Where  note,  1.  That  be- 
fore regeneration  we  are  all  servants  of,  yea, 
slaves  to  sin  ;  so  many  lusts,  so  many  lords 
reigning  in  us,  and  tyrannizing  over  us. 
Note,  2.  That  it  is  one  thing  to  sin,  and 
another  thing  to  serve  sin.  To  serve  sin  is 
to  yield  willing  obedience,  to  indulge  our- 
selves in  any  presumptuous  act  or  course  of 
sin.  'Tis  not  the  presence,  but  prevalency 
of  sins  that  destroys  and  damns  the  sinner  ; 
'tis  not  the  flesh  being  in  us,  but  our  being 
in  the  flesh,  that  dispieaseth  God.  O! 
happy  for  us  if  sin's  dominion  be  taken 
away,  though  its  life  be  prolonged  for  a 
season. 

7  For  he  that  is  dead  is  freed 
from  sill. 

He  that  is  dead,  that  is,  spiritually  dead 
unto  sin,  in  conformity  to  the  death  of 
Christ,  is  freed  from  sin  ;  that  is,  not  only 
from  the  guilt,  but  from  the  dominion  and 
slavery  of  sin.  Learn  hence.  That  freedom 
from  the  bondage  and  tyranny,  from  the 
dominion  and  slavery,  of  sin,  is  the  privilege 
of  all  those  that  are  crucified  with  Christ, 
and  dead  to  sin.  Freedom  from  sin  con- 
sists in  two  things :  1.  In  dispossessing  the 
soul  of  every  evil  habit  and  disposition. 
2.  In  renouncing  a  sinful  course  of  life  and 
conversation.  If  sin  be  weakened  in  the 
heart,  the  fruit  of  that  will  appear  in  the 
life.  The  strength  of  sin  lies  in  the  love  of 
sin;  if  that  be  broken,  the  power  of  sin  is 
shaken. 


45 


8  Now  if  we  be  dead  with  Christ* 
we  believe  that  we  shall  also  live 
with  him. 

Observe  here,  1.  A  supposition,  oi  pre 
supposed  condition ;  the  thing  supposed, 
is  the  baptized  person's  being  dead  with 
Christ ;  jf  -we  be  dead  with  him,  that  is, 
by  the  exercise  of  daily  mortification.  If 
we  have  fellowship  and  communion  with 
him  in  his  death,  that  as  he  died  (or  sin,  we 
die  daily  unto  sin  :  then  foUoweth,  2.  The 
inference  or  conclusion.  We  shall  also  live 
■with  him :  that  is,  we  that  have  had  fellow- 
ship with  him  in  his  death,  shall  have  com- 
munion with  him  in  his  resurrection:  weshall 
live  with  him  a  life  of  grace  and  glory,  of 
regeneration,  and  glorification,  the  one  to 
newness  of  life,  the  other  to  everlasting  life. 
Hence  learn,  that  all  those  that  are  dead 
with  Christ  have  no  reason  to  doubt  but 
that  they  shall  also  live  with  liini.  But 
who  are  the  persons  that  may  be  said  to 
be  dead  with  Christ?  Answer,  1.  All 
such  as  own  the  obligation  which  their 
baptismal  vow  and  christian  profession  puts 
upon  them,  and  solemnly  lays  them  under; 
namely,  to  keep  the  whole  gospel,  even  as 
they  who  were  crrcumcised  were  obliged 
to  keep  the  whole  law.  2.  Such  as  make 
conscience  of  it,  daily  endeavour  to  perform 
it ;  and  obtain  the  success  of  their  endea- 
vours in  such  a  degree,  that  the  reign  of 
sin  is  broken,  though  sin  itself  be  not  totally 
destroyed.  These  may  be  said  to  be  dead 
and  crucified  with  Christ,  having  by  the 
assistance  of  his  Spirit,  in  some  measure, 
crucified  the  flesh  with  its  inordinate  a tfec- 
tions  and  lusts ;  and  as  they  here  live  like 
him,  so  they  shall  also  live  with  him  ; 
Now  if  tue  be  dead  with  Christ,  we  be- 
lieve that  wc  shall  also  live  with  him. 

9  Knowing  that  Christ,  bein^ 
raised  from  the  dead,  dieth  no 
more  ;  death  hath  no  more  domi- 
nion over  him.  10  For  in  that  he 
died,  he  died  unto  sin  once  :  but  in 
that  he  liveth,  he  liveth  unto  God. 

Here  the  apostle  declares  both  the  death 
which  Christ  once  died,  and  the  life  which 
he  now  liveth.  Observe,  1.  The  death 
which  Christ  died.  He  died  unto  sin  once  ; 
that  is,  either,  1.  He  died  for  sin  once, 
namely,  to  expiate  the  guilt  of  sin,  and  to 
make  atonement  for  sinners ;  or  else,  2. 
He  died  unto  sin  ;  that  is,  to  destroy,  to 
conquer,  and  subdue  sin  in  the  hearts  and 


46 


ROMANS. 


Chap.  VI. 


lives  of  his  childrea  and  people,  by  the  aids 
and  assistances  of  his  Holy  Spirit.  Observe, 
2.  The  life  which  Christ  now  lives  after 
his  resurrection  :  he  liveth  unto  God,  and 
dieth  no  more.  Here  note,  The  perpetuity 
and  immorlahly  of  his  life,  he  dieth  no  ?nore. 
Christ  has  done  his  work,  in  taking  J^way 
the  guilt  and  power  of  sin  ;  let  us  look  to 
it,  that  we  do  ours.  Note,  2.  The  perfection 
and  blessedness  of  his  life  ;  he  liveth  ujito 
God,  or  liveth  forever  with  God  ;  by  which 
phrase  is  expressed  that  eternal  and  indis- 
soluble union  which  the  Son  hath  with  the 
Father ;  he  is  one  with  him,  and  lives  for 
ever  in  the  enjoyment  of  him.  Learn 
hence,  Thatthe  due  consideration  of  Christ's 
resurrection  from  the  dead,  will  mightily 
promotethe  spiritual  life  in  us.  This  it  doth 
these  three  ways:  1.  As  itevidences  the  truth 
and  verity  of  the  christian  religion,  that 
Christ  was  no  impostor  or  deceiver.  In 
the  judgment  of  the  world,  Christ  died  as 
a  malefactor ;  but  God  justified  him,  ac- 
quitted and  freed  him  from  that  imputa- 
tion, by  raising  him  from  the  dead.  2. 
Christ's  resurrection  shows  the  perfection 
of  his  sacrifice  and  satisfaction,  that  notliing 
more  is  needful  to  take  away  sin  ;  when 
the  surety  is  let  out  of  prison,  the  debtor 
may  be  assured  that  his  debt  is  paid.  3. 
Christ's  arising  is  a  pledge  and  assurance 
of  our  resurrection,  and  so  promotes  holi- 
ness in  us  by  obliging  us  to  live  as  the  can- 
didates of  heaven,  as  the  children  of  the 
resurrection,  as  becomes  the  heirs  of  such 
glorious  hopes. 

11  Likewise  reckon  ye  also  your- 
selves to  be  dead  indeed  unto  sin, 
but  alive  unto  God  through  Jesus 
Christ  our  Lord. 

Here  we  have  two  parts  of  our  sanctifica- 
tion  described,  namely,  mortification  and 
vivification,  dying  unto  sin,  and  living 
unto  God.  1.  Mortification,  or  dying  unto 
sin.  Reckon  ye  yourselves  to  be  dead  in- 
deed unto  sin  ;  that  is,  look  upon  the  death 
of  Christ,  and  your  death  with  Christ,  as 
a  strong  argument  against  the  reign  and 
power  of  sin  ;  account  yourselves  dead 
unto  sin.  Now  deadness  argues  three 
things  ;  1.  Disability.  Such  as  are  dead 
are  disabled  for  working.  Proportionable 
to  the  measure  of  our  death  unto  sin,  will 
be  our  disability  to  fulfil  the  lusts  of  it. 
Sin  in  a  regenerate  man  is  no  more  able  to 
do  all  its  will,  than  a  crucified  man  is  able 
to  do  what  he  will ;  1  John  iii.  9,  He  that 
is  horn  of  God  cannot  commit  sin  ;  not  as 


others  do,  and  as  himself  formerly  has  done. 
2.  Deadness  to  sin  argues  disaflfection  to- 
wards sin,  as  well  as  disability  :  when  we 
die  to  sin,  our  love  to  sin  dieth.  3. 
Deadness  argues  liberty  and  unsubjection: 
he  that  is  dead  is  freed  from  sin,  as  the  wo- 
man by  death  is  freed  from  her  husband  ; 
and  the  christian  that  is  dead  with  Christ 
unto  sin,  stands  fast  in  that  liberty  ivhere- 
ivith  Christ  hath  made  him  free.  Ob- 
serve, 2.  The  other  part  of  our  sanctification 
here  declared :  and  that  is,  living  unto 
God.  This  likewise  consists  in  three  things: 
1.  In  having  our  sensitive  appetites  in  sub- 
jection, and  under  the  subjection  and  do- 
minion of  reason  ;  when  we  are  governed 
like  men,  by  reason  and  conscience,  not 
like  beasts,  by  sense  and  sensual  inclina- 
tion. 2.  In  having  reason  illuminated  by 
faith,  guided  and  directed  by  divine  reve- 
lation. And,  3.  when  this  faith  inclines 
and  enables  us  to  live  unto  God  ;  when 
faith  begets  in  us  a  resolution  to  obey  God, 
and  to  persevere  in  our  duty  to  him.  This 
is  to  be  dead  unto  sin,  and  alive  unto  God. 
Observe  lastly,  christians  are  said  to  be 
dead  unto  sin,  and  alive  unto  God,  through 
Jesus  Christ  our  Lord.  Which  phrase 
imports,  that  Christ  is  the  root  and  prin- 
ciple of  our  spiritual  life  by  faith,  in  whom 
we  are  enabled  to  live  unto  God :  as  the 
scion,  ingrafted  into  the  stock,  lives  by  the 
juice  and  nourishment  it  receives  from  the 
stock  ;  so  christians  are  alive  unto  God, 
in,  by,  and  through  Jesus  Christ,  receiving 
from  him  that  virtue  whereby  their  spiri- 
tual life  is  begun,  carried  on,  and  maintain- 
ed, and  shall  in  due  time  be  perfected  and 
completed.  From  whence  we  learn,  that 
Christ  is  not  only  an  head  of  authority, 
but  an  head  of  influence,  to  his  church  and 
members;  He  strengtheniner  them,  they 
can  do  all  things,  but  without  him  they 
can  do  nothing ;  that  is,  without  an  inter- 
est in  him,  and  an  influence  of  grace  derived 
from  him. 

12  Let  not  sin  therefore  reign  in 
your  mortal  body,  that  ye  should 
obey  it  in  the  lusts  thereof. 

Observe  here.  The  duty  which  the  apostle 
exhorts  the  christians  to ;  and  that  is,  to 
prevent  the  regency  and  dominion  of  sin  : 
Let  not  sin  reign  in  your  mortal  bodies. 
But  when  is  sin  said  to  reign  ?  Answer, 
When  the  bent  and  tendency  of  the  heart 
is  toward  sin,  and  all  the  faculties  of  the 
soul  are  on  sin's  side,  and  wholly  take  its 
part ;    when   sin    is  not   opposed,  or  but 


Chap.   VI. 


ROMANS. 


47 


slightly  opposed;  when  sin  is  committed 
industriously,  and  temptations  to  sin  prevail 
easily  ;  when  persons  sin  without  any  sense 
of  sill,  with  small  remorse  and  check  for 
sin ;  then  sin  is  in  ils  throne,  and  reigns 
imperiously.  But  why  doth  the  apostle 
say.  Let  not  sin  reign  in  your  body,  rather 
than  in  your  soul  ?  Answer,  Because  sin 
and  lusts  do  gratify  the  body  exceedingly ; 
that  is,  the  sensual  appetite,  the  brutish 
part  of  man  ;  and  further,  because  they 
are  acted  and  executed  by  the  body  or  out- 
ward man,  called  therefore  the  deedx  of 
the  body.  But  why  doth  the  apostle  here 
call  it  a  mortal  body  ?  Let  not  sin 
reign  in  your  inortal  bodies.       Ans'wer, 

1.  To  put  us  in  mind  that  the  mortality 
of  our  bodies  is  the  fruit  and  punishment 
of  our  sins;  that  sin  having  brought  in 
death  upon  us,  our  bodies  must  die  for  sin. 

2.  To  show  the  vanity  and  Iransitoriness 
of  the  delights  and  pleasures  of  sin,  which 
do  gratify  a  mortal  body,  which,  after  all 
its  pamperings,  must  perish.  3.  The  apos- 
tle may  probably  call  it  a  mortal  body,  to 
show  that  our  conflict  with  sin  shall  endure 
but  a  little  while;  ere  long  this  mortal 
shall  put  on  immortality.  It  may  encou- 
rageto  be  violent  in  the  conflict ;  ere  long  we 
shall  be  victorious  in  the  conquest.  From 
the  whole,  note,  1.  That  sin  is  a  great  and 
mighty  king,  which  has  a  regal  power  over 
the  enslaved  sinner.  Sin  has  the  love  of 
an  husband,  the  power  of  a  king,  and  the 
worship  of  God,  in  the  sinner's  heart.  Sin, 
as  a  raging  and  commanding  king,  has  the 
sinner's  heart  for  its  throne,  the  members 
of  the  body  for  its  service,  the  world,  the 
flesh,  and  the  devil,  for  ils  grand  council, 
lusts  and  temptation  for  its  weapons  and 
armour ;  and  its  chief  fortifications  are  ig- 
norance and  sensuality,  and  fleshly  reason- 
ings. O  deplorable  degradation,  that  man, 
who  was  created  God's  subject,  is,  by  his 
shameful  apostasy,  become  the  vassal  and 
slave  of  sin  and  Satan.  Learn,  2.  That 
all  baptized  persons,  who  are  dead  with 
Christ  unto  sin,  are  strongly  obliged  to  take 
care  that  sin  reigns  not  in  them,  nor  gets 
any  dominion  over  them,  by  the  desires 
and  interests  of  this  mortal  body.  And 
the  obligations  which  Christianity  lays  upon 
us  not  to  suffer  sin  to  reign  over  us,  are 
many  and  great ;  namely,  the  precepts, 
promises,  and  threatenings  of  the  gospel, 
the  assistance  of  the  Holy  Spirit,  the  sense 
of  baptismal  and  sacramental  engagements. 
Happy  we !  if  by  the  help  of  these  sin  is 
dethroned,  its  empire  dissolved,  and   it  no 


longer  reigns  in  our  mortal  bodies,  that 
we  should  obey  it  in  the  lusts  thereof. 

13  Neither  yield  ye  your  members 
as  instruments  of  unrighteousness 
unto  sin  :  but  yield  yourselves  unto 
God,  as  tliose  that  are  alive  from 
the  dead,  and  your  members  us  in- 
struments of  righteousness  unto  God. 

As  if  the  apostle  had  said,  "  Sin,  which 
has  such  a  kingly  and  commanding  power, 
will  be  calling  upon  you  to  give  up  the 
members  of  your  bodies,  and  the  faculties 
of  your  souls,  as  instruments  or  weapons 
for  its  service  :  but  yield  not  your  consent 
thereto,  turn  a  deaf  ear  to  the  voice  of  sin, 
and  hearken  to  the  call  of  God,  who  com- 
mands you  to  yield  yourselves  unto  him, 
and  your  members  as  instruments  for  his 
service."  Here  note,  \.  A  negative'  exhor- 
tation, Yield  not  your  members  as  instru- 
ments of  unrighteousness  unto  sin.  Let 
not  sin  or  Satan  have  an  eye,  an  ear,  a 
tongue,  a  foot,  a  hand,  nay,  not  so  much 
as  a  little  finger  devoted  to  their  service, 
how  strongly  soever  they  may  solicit  and 
move  for  it.  Note,  2.  A  positive  injunc- 
tion. But  yield  your  members  as  instru- 
ments of  righteousness  unto  God.  Learn 
hence.  That  christians  ought  not  to  suffer 
any  members  of  their  body  to  be  employed 
in  the  service  of  sin,  but  to  yield  them  all  up 
unto  God,  in  obedience  to  his  will.  Here 
are  two  opposite  masters,  God  and  sin  ; 
the  one  a  tyrant  and  usurper,  the  other  a 
rightful  lord  and  master.  And  here  also 
are  two  opposite  employments  :  unright- 
eousness, by  which  is  meant  all  sin,  where- 
by we  deal  unrighteously  with  God,  our 
neighbour,  and  ourselves ;  and  righteous- 
ness, whereby  we  give  to  God,  to  others, 
and  ourselves,  their  respective  dues.  Now 
the  apostle  calls  loudly  upon  us  to  render 
unto  God  the  things  that  are  God's ;  to 
yield  every  member  of  the  body  to  him, 
and  employ  it  for  him  ;  for  the  members 
of  the  body  were  all  created  by  him,  and 
redeemed  for  him,  and  shall  be  glorified 
with  him.  O  let  us  then  take  heed  of 
abusing  any  members  of  our  body  ;  let  us 
not  employ  so  much  as  a  little  finger  or 
hair  of  our  heads  in  the  service  of  sin  :  for 
it  is  the  Lord's :  And  let  every  one  take 
heed  of  dishonouring  God  with  his  bodily 
members,  lest  he  provoke  God  to  deny 
him  the  comfortable  use  of  the  membtrs  of 
his  body.  When  Jeroboam  stretched  out 
his  hand  against  the  prophet  of  God,  he 
presently  lost  the  use   of  his   hand.     O ! 


48 


ROMANS. 


Chap.  VI. 


how  suddenly  can  God  wither  an  hand 
or  an  arm,  that  is  stretched  out  to  do  mis- 
chief! 'Tis  a  righteous  thing  for  God  to 
smite  an  abused  eye  with  blindness,  an  abus- 
ed ear  with  deafness,  an  abused  foot  with 
lameness,  a  swearing  or  forswearing  tongue 
with  paralytic  deadness.  Lord,  how  justly 
mayst  thou  recal  thy  favours,  when  we 
fight  against  thee  with  them !  Yitldifig 
the  tuefnderx  of  our  bodies  as  weapons  qf 
unrighteousness  unto  sin  ! 

14  For  sin  shall  not  have  domi- 
nion over  you  :  for  ye  are  not  under 
the  law,  but  under  grace. 

Our  aposlle  having  in  the  foregoing 
verses  exhorted  them  to  take  care  that  sin 
get  not  any  dominion  over  them  by  obey- 
ing its  motions,  yielding  to  its  inclinations, 
and  employing  the  faculties  of  the  soul, 
and  any  of  the  members  of  the  body,  in 
the  service  of  sin  ;  in  this  verse  he  gives 
them  an  encouraging  promise,  that  though 
sin  may  rebel,  yet  it  shall  reign  no  more 
in  a  regenerate  person :  and  that  if  they 
did  pray  and  watch  against  it,  strive  and 
contend  with  it,  though  it  would  have  a 
being  and  existence  in  them,  yet  it  should 
not  have  a  regency  and  dominion  over 
them  ;  because  they  were  not  under  the 
law  or  covenant  of  works,  which  gave  the 
knowledge  of  sin,  and  required  exact  and 
perfect  obedience,  but  gave  no  strength  to 
perform  it;  but  under  grace,  under  a 
gospel  covenant,  which  administers  strength 
to  resist  sin,  and  to  overcome  it:  Sin 
shall  not  have  dominion  over  you  ;  for 
7/e  are  not  under  the  law,'hut  under  grace. 
Here  observe,  1.  The  privilege  of  every 
regenerate  and  gracious  person  :  Sin  shall 
not  have  dominion  over  him.  Learn 
hence.  That  sin  should  not,  and  shall  not, 
reign  over  those  who  are  in  a  state  of  grace, 
and  under  the  powerful  influence  of  the 
Holy  Spirit  of  Christ ;  de  jure,  it  should 
not ;  de  facto,  it  shall  not  reign.  Sin 
shall  not  reign  in  us,  nor  have  dominion 
over  us:  1.  Because  of  the  mischievous  in- 
fluences of  it,  both  with  reference  to  God, 
and  in  relation  to  ourselves ;  it  plucks  the 
sceptre  out  of  God's  hands,  and  puts  it  into 
Satan's.  The  throne  of  the  heart  is  never 
empty ;  'tis  the  design  of  sin  to  dethrone 
God,  and  set  up  itself.  And  not  less  mis- 
chievous is  sin  to  ourselves,  for  its  servitude 
is  base  and  burdensome,  painful  and  shame- 
ful :  the  devil  is  a  sure,  but  a  sad  paymas- 
ter ;  he  plagues  them  most  who  have  done 
him  most  service.  2.  Because  of  the  un- 
tuitableness  of  sin  to  our  renewed  state, 


we  are  not  our  own,  but  Christ's;  his  by 
purchase,  his  by  conquest,  his  by  covenant. 
Now  if  after   such  engagements   we  suffer 
sin  to  reign  and  have  dominion  over   us, 
we  rescind  our  baptismal   vow  ratified  by 
our  personal   consent.     3.  The   reason  of 
the  foregoing  privilege,  why  sin  shall   not 
have  dominion  over  us,  because  we  are  not 
under  the  law,  but  under  grace.    Question, 
1.  But  are  not  believers  now  under  the  law, 
though  they  liveunderthe  gospel  ?  Answer, 
Yes  :  they  are  under  the  rule  and  direction 
of  the  law,   but  not  under   the  curse  and 
malediction  of  the  law  -,  they  are  not  under 
the  law  as  a  covenant  of  life,  but  they  are 
under   it  as  an  eternal  rule  of  living.     The 
law  of  God  now  binds  the  believer  to   the 
observation  of  it,  as  strictly  as  it  riid  Adam 
in   paradise;   but  upon  the  unwilling  vio- 
lation of  it  he  doth   not   incur    the  curse, 
Christ  having  redeemed   us  from  the  curse 
of  the  law,  by  being  made  a  curse  for  us. 
Question,   2.     But    were    not    those  that 
lived  under  the  law  of  old,  in  a  sort,  under 
grace  as  well  as  we  ?     Answer,  Yes  :  they 
were,  but  not  in  the  same  degree :    good 
men  then  had    help  and  assistance  in   the 
course   of  holiness  and  obedience,    when 
they  lived  under  the  law  ;  but   they  had 
it  not  by  the  law,  but  by  the  gospel,  which 
was  preached  to  them  as  well  as  unto   us, 
Heb.  iv.  2.     This  administers  strength  to 
subdue  sin,  and  the  power  to  overcome  it. 
Learn  hence,  that  the  gospel  is  a  manifesta- 
tion of  the  Spirit,  and  furnishes  believers 
with  sufficient   helps  against  the  power  of 
sin,  and   with  well  grounded  hopes  of  ob- 
taining victory  over  it.     The  grace  of  the 
gospel   gives    hopes  of    victory   over  sin 
several  ways :   1.  Because  it  was  the  end  of 
Christ's  death  to  slay  sin.     2.    Because  of 
the  new  nature  put  into  us,  which  is  to  help 
us  against  sin.     3.  By  assuring   us  of  the 
Spirit's  help,  which  is  to  assist  us  in  the 
mortifying    and    subduing    of   sin ;   it    is 
through  the  Spirit's  operation  that  we  begin, 
carry  on,  and  accomplish  the  work  of  mor- 
tification.    4.  Because  the  gospel  furnishes 
us  with  promises,  and  thereby  gives  us  as- 
surance of  success.     So  then,  if  from  all 
these  encouragements  we  bid  a  confident 
defiance  unto,  and  make  a  courageous  re- 
sistance against  sin.  it  shall  never  have  a 
final  and  full  dominion  over  us,  because 
we  are  not  under  the  law,  but  under  grace. 

15  What  then  ?  shall  we  sin,  be- 
cause we  are  not  under  the  law,  but 
under  srace  ?  God  forbid. 


Chap.  VI. 


ROMANS. 


4J» 


Here  the  apostle  starts  an  objection  which 
some  hcentious  persons  might  be  ready  to 
make :  "  If  we  are  not  under  the  law  which 
condemns  sin,  but  under  the  covenant  of 
grace,  which  allows  the  pardon  and  pro- 
mises the  forgiveness  of  sin,  why  may  we 
not  then  go  on  in  sin,  and  contmue  m  sin 
forbidden  by  the  law,  seeing  we  are  not 
under  the  law  ?"  The  apostle  rejects  such 
a  suggestion  with  his  usual  note  of  detesta- 
tion, God  forbid.  From  hence  we  may 
learn.  That  it  as  an  higti  abuse  of  the  co- 
venant of  grace,  to  suppose  or  imagine  that 
it  countenances  any  licentiousness,  or  allows 
any  liberty  to  sin.  The  design  of  the  new 
covenant  is  to  recover  from  sin,  not  to  en- 
courage any  to  continue  in  sin.  Learn,  2. 
That  such  doctrine  and  inferences  are  to  be 
abhorred,  which  from  the  grace  of  God,  in 
mitigating  the  law,  would  infer  an  utter 
abrogation  of  the  law,  denying  that  it  hath 
a  directive  regulating  power  over  a  believer. 
True,  we  are  delivered  from  the  curse  and 
condemnatory  sentence  of  the  law,  from 
the  severity  and  rigorous  exactions  of  the 
law  :  but  to  refuse  obedience  to  the  law, 
under  pretence  of  christian  liberty  •,  to  sin 
because  we  are  not  under  the  law,  but  un- 
der grace ;  is  a  turning  the  grace  of  God 
into  wantonness,  and  to  use  our  christian 
hberty  as  an  occasion  to  the  flesh. 

16  Know  ye  not,  that  to  whom  ye 
yield  yourselves  servants  to  obey,  his 
servants  ye  are  to  whom  ye  obey  ; 
whether  of  sin  unto  deatli,  or  of 
obedience  unto  righteousness. 

Two  things  are  here  intimated  by  the 
apostle:  1.  That  all  men  really  are  and 
ought  to  be  reputed  servants  to  that  master 
whose  works  they  do,  and  whose  com- 
mands they  obey  :  Whom  ye  ohcy,  his 
servants  ye  are.  Learn  thence.  That  we 
may  infallibly  know  whose  servants  we  are, 
and  what  master  we  serve,  Christ  or  Satan, 
by  examining  and  enquiring  whose  com- 
mands they  are  which  we  execute  and  obey. 
2.  The  apostle  intimates,  that  every  person 
or  servant  shall  receive  a  reward  suitable  to 
the  master  he  serves,  and  proportionable  to 
the  work  he  does.  If  Satan  be  our  master, 
sin  is  our  work,  and  death  our  wages :  if 
we  be  the  servants  of  God,  obedience  is 
our  work,  and  eternal  life  will  be  our  re- 
ward ;  there  is  a  reward  for  the  righteous, 
and  wages  for  the  workers  of  iniquity.  The 
devil's  drudges  shall  have  full  pay,  but  no 
content  ;  the  wages  of  sin  is  dtath  ;  there's 

VOL.  ri. 


pay,  such  as  ft  is,  woeful  pay,  a  black  pen- 
ny !  God's  servants,  though  they  do  not 
work  for  wages,  yet  they  shall  not  work  ibr 
nothing  :  Verily  there  is  a  reward  for  the 
righteous  :  A  reward  of  mercy,  not  of 
merit ;  a  reward  of  grace,  not  of  debt ; 
and  accordingly  the  apostle  says  here.  His 
servants  ye  are  •whom  ye  obey,  whether 
of  sin  unto  death,  or  of  obedience  unto 
righteousness.  But  why  doth  he  not  say, 
ot  obedience  unto  life,  as  well  as  of  sin 
unto  death  ?  then  the  antithesis  had  been 
more  plain  and  full.  Answer,  Because 
though  sin  be  the  cause  of  death,  yet  obe- 
dience is  not  the  cause  of  life,  but  only  the 
way  to  it.  Via  ad  regnum,  non  causa 
regnandi. 

17  But  God  be  thanked,  that  ye 
were  the  servants  of  sin  :  but  ye 
have  obeyed  from  the  heart  that 
form  of  doctrine  which  was  deliver- 
ed you. 

We  must  not  understand  these  words, 
as  if  the  apostle  had  blessed  God  because 
they  were  once  slaves  to  sin  and  Satan  ; 
but  thanks  God  that  the  time  of  that  bond- 
age was  past  and  over.  As  if  he  had  said, 
"  God  be  thanked,  that  though  formerly 
ye  were  the  servants  of  sin,  yet  since  your 
conversion  you  are  become  obedient  to  the 
precepts  of  Christianity,  having  obeyed  from 
the  heart  that  form  of  doctrine,  or,  (accord- 
ing to  the  original,)  being  cast  into  the 
mould  of  that  doctrine,  which  was  de- 
livered to  you."  Learn  hence.  That  to  be 
turned  from  the  service  of  sin  to  the  sin- 
cere obedience  of  the  gospel,  is  a  mercy  that 
we  can  never  be  sufficiently  sensible  of, 
and  bless  God  for.  God  be  thanked,  that 
although  ye  were  the  servants  of  sin,  ye 
are  no  longer  so.  Learn,  2.  That  the 
doctrine  of  the  gospel  has  a  divine  efficacy 
attending  and  accompanying  it  on  the 
hearts  of  believers ;  it  has  a  transforming 
power  to  change  and  fashion  men's  minds 
into  the  likeness  of  it,  as  the  mould  doth 
the  metal  that  is  cast  into  it.  The  doctrine 
of  the  gospel  is  the  mould,  and  the  heart  is 
the  metal,  which,  when  melted  and  cast 
into  the  mould,  receives  its  form  and  figure. 
O  happy  they  ;  who  having  all  their  days 
sat  under  the  dispensation  of  the  gospel, 
are  able  at  last  to  say.  We  are  transformed 
and  changed  into  the  same  image  from 
glory  to  glory  by  the  Spirit  of  the  Lord. 

18  Beings  then  made  free  from  sin, 
ye  became  the  servnnts  of  righteous- 


50 


ROMANS. 


Chap.  VI. 


ness.  19  I  speak  after  the  manner 
of  men,  because  of  the  infirmity  of 
your  flesii :  for  as  ye  have  yielded 
your  members  servants  to  unclean- 
ness  and  to  iniquity  unto  iniquity  ; 
even  so  now  yield  your  members 
servants  to  righteousness  unto  holi- 
ness. 

Our  apostle  goes  on  to  put  the  Romans 
in  mind  of  their  past  state  by  nature,  and 
of  their  present  state  by  grace ;  they  were 
once  the  servants  of  sin,  but  now  free  from 
sin,  and  made  by  Christ  servants  of  right- 
eousness. All  believers  are  made  free  by 
Christ  for  service,  not  one  freed  from  serv- 
ing ;  to  be  free  to  serve,  is  infinitely  bet- 
ter than  to  be  free  from  service;  such  as 
are  by  Christ  freed  from  sinful  servitude, 
are  best  fitted  for  and  most  obliged  to  spi- 
ritual service.  Learn  hence.  That  such  as 
are  recovered  from  sin  to  God,  should  show 
the  reality  of  their  change,  by  being  as 
zealous  in  the  ways  of  holiness,  as  before 
they  were  earnest  in  the  ways  of  sin. 
Shall  we  not  do  as  much  for  God,  as  for 
sin  and  Satan  ?  Is  not  he  a  better  master, 
his  work  better  service,  and  his  wages  a 
better  reward  ?  Lord,  shall  we  not  with 
as  much  zeal  and  vigour  serve  thee,  as  ever 
we  served  our  lusts,  those  imperious  ex- 
actors of  our  time  and  strength  ?  O,  had 
we  the  faculties  and  powers  of  angels,  yet 
would  our  service  for  thee  fall  infinitely 
short  of  our  obligations  to  thee.  Observe 
next,  How  the  apostle  doth  not  barely 
urge  the  necessity  of  serving  Christ  in  our 
regenerate  stale,  but  does  enforce  the  pro- 
portion which  our  service  now  ought  to 
bear  to  the  disservice  formerly  done  in  our 
carnal  state ;  As  ye  have  yielded  your 
members  servants  to  iniquity  ;  even  so 
now  yield  your  members  servants  to 
righteousness.  Observe,  lastly,  The  great 
dignotion  and  gracious  condescension  of 
Christ,  that  he  should  accept  those  mem- 
bers of  ours  as  instruments  of  his  service, 
winch  have  been  employed  in  the  devil's 
service.  "  O  blessed  Jesus !  wilt  thou 
come  into  that  vile  heart  of  mine,  which 
was  once  the  seat  of  Satan,  where  he  has 
ruled,  and  every  unclean  lust  been  har- 
boured ?  O  holy  Spirit !  shall  that  body 
be  thy  temple  to  dwell  in  now,  which  has 
been  so  often  defiled  with  lust  and  vomit 
heretofore  ?  Shall  that  tongue  ever  praise 
him  in  heaven,  which  has  blasphemed  him 
by  oaths  and  horrid  imprecations  here  on 


earth  ?  One  would  have  expected  that 
Christ  should  rather  have  said,  "  Vile 
wretch !  Satan  has  had  the  use  and  service 
of  thy  body,  and  all  its  members,  from  thy 
cliiidhood  and  youth  unto  this  day  ;  thy 
will  has  been  his  throne,  thy  memory  his 
storehouse,  and  all  thy  members  his  tools 
and  instruments  to  sin  against  me  ;  tliou 
didst  indeed  dedicate  all  these  to  my  service 
and  glory  in  thy  baptism,  but  thou  hast 
employed  all  these  in  Satan's  service  for 
many  years  past.  However,  if  now  thou 
art  willing  to  yield  those  very  members 
unto  righteousness  and  to  holiness,  which 
formerly  were  servants  unto  uncieanness, 
I  will  both  accept  them,  and  reward  thee 
for  them." 

20  For  when  ye  were  the  servants 
of  sin,  ye  were  free  from  righteous- 
ness. 

That  is,  you  were  free  de facto,  not  de 
jure;  when  you  were  sin's  servants,  you 
were  void  of  righteousness,  that  had  no 
part  of  your  service  then  ;  therefore  sin 
should  not  have  one  jot  of  your  service 
now.  As  righteousness  had  no  part  of  your 
service  in  your  carnal  state,  so  there  is  no 
reason  why  sin  should  have  any  service 
from  you  in  your  gracious  state.  Learn, 
that  such  sinners  as  are  now  become  ser- 
vants to  God,  ought  to  be  as  free  from  sin 
as  before  they  were  free  from  righteousness  : 
it  will  evidently  appear  so,  if  we  consider 
the  great  and  good  Master  which  we  serve, 
the  nature  of  our  present  work,  and  cer- 
tainty and  transcendency  of  our  future  re- 
ward, the  obligations  we  lie  under  as  crea- 
tures, as  new  creatures,  by  the  law  of  crea- 
tion, by  the  favour  of  redemption,  by  the 
promises  and  hopes  of  glorification;  all 
this  should  engage  us  to  the  love  and  prac- 
tice of  universal  holiness. 

21  What  fruit  had  ye  then  in 
those  things  whereof  ye  are  now 
ashamed  ?  for  the  end  of  those 
things  is  death. 

Here  the  apostle  puts  them  in  mind  of 
the  several  mischiefs  and  inconveniences 
which  did  attend  their  former  vicious 
course  of  life;  namely,  unprofitableness: 
What  fruit  had  you  ?  Dishonourable- 
ness :  whereof  ye  are  now  ashamed. 
Ferniciousness :  the  end  of  those  things 
is  death.  Behold  the  complexion  of 
sin's  face  in  this  glass ;  it  being  for  the 
time  past  unprofitable,  for  the  time  present 


Chap.  VI. 


ROMANS. 


shameful,  for  the  time  to  come  deadly  : 
most  men  consult  their  profit,  their  ho- 
nour, their  pleasure,  their  safety,  but 
sill  disappoints  us  in  them  all.  Ob- 
serve, 1.  The  unprofitableness  of  sin  for 
time  past :  JV/ia(  fruit  had  ye  then  ? 
Are  ye  any  thing  the  better  for  it  ?  Verily, 
not  at  all ;  there  is  no  solid  benefit,  no  real 
profit  to  be  got  by  sin ;  those  sins  which 
we  think  to  be  advantageous  to  us,  when 
all  accounts  are  cast  up,  will  be  found  to 
be  quite  otherwise  ;  all  the  gain  of  sin  will 
turn  to  loss  at  last.  Observe,  2.  The  dis- 
honourableness and  disparagement  which 
sin  brings  along  with  it  at  present :  Where- 
of i/e  are  now  ashamed.  Learn  thence, 
That  sin  is  really  matter  of  shame  and 
blushing,  rendering  us  odious  to  God,  infa- 
mous to  others,  loathsome  to  ourselves ;  it 
is  a  dishonour  to  our  natures,  a  reproach 
to  our  reason  and  understanding ;  it  doth 
therefore  debase  and  degrade  us,  because  it 
pollutes  and  defiles  us,  and  is  a  reproach 
which  we  voluntarily  bring  upon  ourselves. 
Observe,  3.  The  perniciousness  of  sin,  or 
the  fatal  consequence  of  it.  The  end  of 
those  things  is  death  ;  natural,  spiritual, 
and  eternal.  The  latter  is  principally 
meant,  which  consists  in  lively  apprehen- 
sions of  the  happiness  invaluable  which 
they  have  lost,  and  in  a  quick  sense  of  the 
pains  intolerable  which  they  lie  under, 
and  this  accompanied  with  despair  of  all 
future  relief.  Now  when  misery  and  de- 
spair meet  together,  they  make  a  man  com- 
pletely miserable.  Good  God  !  make  sin- 
ners, all  sinners,  thoroughly  sensible  of  the 
manifest  inconveniences  of  a  wicked  life  ; 
that  it  brings  no  present  profit  or  advantage 
to  them,  that  it  will  not  bear  reflection, 
but  causeth  shame,  and  that  it  is  fatal  in  its 
event  and  issue !  O  then,  let  no  profit 
tempt  us,  no  pleasure  entice  us,  no  power 
embolden  us,  no  privacy  encourage  us,  to 
enter  into  any  sinful  way,  or  adventure 
upon  any  wicked  work  ;  for  what  fruit  can 
we  expect  to  have  of  those  things  whereof 
we  are  now  ashamed,  the  end  of  which 
things  is  death  ? 

22  But  now  being  made  free 
from  sin,  and  become  servants  to 
God,  ye  have  your  fruit  unto  holi- 
ness ;    and  the  end,  everlasting  life. 

As  the  former  verse  represented  to  us  the 
manifold  inconveniences  of  a  wicked  life, 
so  this  verse  acquaints  us  with  the  manifest 
advantages  of  a  holy  and  religious  cowrse 


of  life  ;  and  this  first,  as  to  the  present  be- 
nefit and  advantage  of  it.  Ye  have  your 
fruit  tinto  holiness.  2dly,  In  respect  of 
the  future  reward  of  it.  And  the  end  ever- 
lasting life.  Here  observe,  1.  The  de- 
scription which  the  apostle  makes  of  the 
change  from  a  state  of  sin  to  a  stale  of 
holiness  :  Ye  are  made  free  from  sin,  and 
become  the  servants  of  God  ;  intimating, 
that  a  state  of  sin  is  a  state  of  servitude  and 
slavery;  and  indeed  it  is  the  vilest  and 
hardest  slavery  in  the  world,  it  being 
the  slavery  of  the  soul,  which  is  the  best 
and  noblest  part  of  ourselves;  'tis  the  sub- 
jection of  our  reason  to  our  sensual  appetites 
and  brutish  passions  ;  which  is  as  uncome- 
ly a  sight  as  to  see  beggars  ride  on  horse- 
back, and  princes  walk  on  foot.  Farther, 
'tis  a  voluntary  slavery  ;  the  sinner  chooseth 
his  servitude,  and  willingly  puts  his  neck 
under  this  yoke.  Again,  the  sinner  makes 
himself  a  slave  to  his  own  servants,  to  those 
who  were  born  to  be  subject  to  him,  I  mean 
his  own  appetites  and  passions,  choosing 
rather  a  life  of  sense,  and  to  gratify  his 
lusts,  than  to  obey  his  reason.  Observe, 
2.  The  present  benefit  of  an  holy  and  re- 
ligious life:  Ye  have  your  fruit  utito  ho- 
liness. What  fruit?  Ans.  Inward  peace 
and  contentment  of  mind  at  present,  length 
of  days,  health  and  prosperity  in  this  world, 
solid  joy  and  comfort  at  the  hour  of  death, 
a  good  name  and  reputation  among  men 
after  death  ;  and  it  derives  a  blessing  upon 
our  posterity  which  we  leave  behind  us. 
Observe,  3.  The  future  reward  and  recom- 
pence  of  an  holy  life  in  the  world  to  come : 
The  end  everlasting  life.  By  which  the 
apostle  expresses  both  the  happiness  of  our 
future  state,  and  the  ways  and  means  by 
which  we  are  prepared  and  made  meet  to 
be  partakers  of  it.  I.  The  happiness  of 
our  future  state  is  expressed  by  the  name  of 
everlasting  life,  which  imports  both  the  ex- 
cellency of  this  state,  it  is  a  state  of  life; 
and  the  eternity,  or  endless  duration  of  it, 
it  is  a  state  of  everlasting  life.  2.  The 
way  and  means  by  which  we  are  prepared 
and  made  meet  to  be  partakers  of  this  hap- 
piness ;  and  that  is,  by  the  constant  and 
sincere  endeavours  of  a  holy  and  good  life : 
holiness  in  this  life  is  the  certain  way,  yea, 
the  only  way,  to  happiness  in  the  life  to 
come.  This  appears  from  the  will  of  God, 
who  has  connected  the  end  and  the  means 
together;  from  the  justice  of  God,  who 
will  reward  every  man  according  to  his 
work;  and  from  the  indecency  and 
unsuitableness  of  the  contrary.  Without 
K  2 


ROMANS. 


Chap.  vir. 


meelness  and  fitness  for  heaven,  there  could 
be  no  happiness  in  heaven  ;  heaven  would 
not  be  a  paradise,  but  a  purgatory  ;  not  a 
place  of  happiness,  but  of  the  greatest  un- 
easiness, to  a  wicked  man  :  therefore  let  us 
have  our  present  fruit  unto  holiness,  that 
our  end  may  be  everlasting  life. 

— 23  For  the  wages  of  sin  is  death  ; 
but  the  gift  of  God  is  eternal  life, 
through  Jesus  Christ  our  Lord. 

The  apostle  having  all  along  throughout 
this  chapter  exhorted  us  to  die  daily  unto 
sin,  and  to  live  unto  God,  concludes  with 
a  motive  drawn  from  the  different  rewards 
and  punishments  in  another  world  :  eternal 
death  will  be  the  punishment  of  sin  and 
sinners,  and  eternal  life  the  reward  of  holi- 
ness and  holy  persons.  Observe,  1.  The 
punishment  of  sin  and  sinners  ;  The  ■wnxres 
of  sin  is  death.  Where  note.  The  offence 
committed,  sin  ;  the  punishment  inflicted, 
death  ;  the  justice  and  proportion  between 
the  sin  and  the  punishment,  it  is  a  stipend 
or  wages,  a  metaphor  taken  from  soldiers, 
who  at  the  end  of  their  service  receive  their 
pay  and  stipend.  Learn  hence.  That  death 
is  the  punishment  of  sin,  is  fnis  operis, 
though  not  operantis  ;  the  end  of  the  work, 
though  not  the  end  of  the  worker.  Question, 
What  death  is  that  which  is  the  punish- 
ment of  sin  ?  Ans.  Both  temporal  and 
eternal :  the  former  consists  in  the  separa- 
tion of  the  soul  from  the  body,  the  latter 
in  an  everlasting  separation  of  soul  and 
body  from  the  presence  of  God,  and  in  an 
imprisonment  with  devils  and  damned 
spirits  to  all  eternity.  2uest.  What  sin  is 
that  which  is  punished  with  death  ?  Ans. 
Consider  sin  in  its  demerit  and  desert,  and 
so  death  is  the  punishment  of  every  sin ; 
consider  it  in  its  issue  and  event,  and  so  it  is 
the  punishment  only  of  that  sin  which  is 
aggravated  with  impenitency  :  all  sins  are 
venial  with  respect  to  the  mercy  of  God, 
and  the  repentance  of  a  sinner ;  but  the 
wages  of  every  sin  that  reigns  in  us,  and  is 
not  forsaken  by  us,  is  eternal  death.  Ob- 
serve, 2.  The  reward  promised  to  holiness, 
and  ensured  to  holy  persons:  The  gift  of 
God  is  eternal  life.  Here  note.  The  hap- 
piness of  holy  persons:  1.  In  the  Lord  or 
Master  whom  they  serve,  God  or  Christ 
Jesus.  2.  Happy  in  the  reward  of  their 
services,  eternal  "life.  3.  Happy  in  the 
manner  of  their  reward,  it  is  a  free  gift, 
not  wages ;  a  metaphor  taken  from  kings, 
who  bo«fow   upon   such    soldiers   as   have 


signalized  themselves,  over  and  above  their 
stipend,  coronets  and  laurels,  as  badges  of 
their  favour ;  unto  which  our  apostle  al- 
ludes, calling  eternal  life  a  donative,  a  freely 
dispensed  favour:  which  may  be  consi- 
dered in  our  eternal  destination  thereunto 
before  all  time;  in  our  conversion  and 
sanctification  in  time,  which  we  may  call 
the  embryo  of  eternal  life  ;  and  in  our  coro- 
nation and  glorification,  when  at  the  end 
of  time  full  possession  of  eternal  life  shall 
be  given  to  us.  In  all  which  instances 
heaven  appears  to  be  a  free  gift,  not  pro- 
cured by  any  merit  of  ours,  but  by  the  me- 
diation of  Christ  our  Lord  :  The  gift  of 
God  is  eternal  life,  through  Jesus  Christ 
our  Lord. 

CHAP.  VIT. 

Tlie  apostle  liaving,  in  tlie  foref^oing:  cliapter,  de- 
clared  how  believers  are  freed  from  the  power 
and  dominion  of  sin,  he  proceeds  in  this  chap- 
ter to  declare,  that  they  also  are  freed  from 
the  yoke  of  the  Mosaic  law,  that  beiiii;  dead 
to  them,  and  they  to  it;  and  the  apostle's  ar- 
gument runs  thus:  Dead  men  are  not  held  un- 
der the  law,  but  they  are  freed  and  delivered 
from  it.  But  asmnny  as  truly  believe  in  Christ 
are  dead  to  the  law,  and  are  therefore  freed  and 
delivered  from  it;  that  is,  from  the  ligorous  ex- 
actions of  the  law,  and  from  the  curse  and  male- 
diction of  the  law;  not  from  the  guidance  and 
direction  of  it,  as  a  rule  of  life. 

'IZ'NOW  ye  not,  brethren,  (for  I 
speak  to  them  that  know  the 
law,)  how  that  the  law  hath  domi- 
nion over  a  man  as  long  as  he 
liveth  ? 

.  As  if  the  apostle  had  said,  "  You  Jews, 
who  study  the  law,  and  are  well  acquainted 
with  it,  cannot  but  know  that  the  law  of 
God  hath  power  over  a  man,  to  require  of 
him  e.Kact,  perfect,.and  perpetual  obedience,  . 
and  to  accuse,  condemn,  and  bind  him 
over  to  the  curse,  for  the  least  breach  and 
violation  of  it  ;  and  all  this  as  long  as  he 
hveth  under  the  law,  and  is  not  freed  from 
the  malediction  of  it  by  faith  in  Christ." 
Learn  hence,  1.  That  the  law  of  God,  in 
tiie  force  and  strength  of  it,  and  as  consi- 
dered in  itself,  is  a  very  hard  lord  and  mas- 
ter, exacting  perfect,  personal,  and  perpetual 
obedience  to  its  commands,  and  binding 
sinners  over  to  the  curse  for  the  least  trans- 
gression and  violation  of  it.  Learn,  2. 
That  Jesus  Christ  has  freed  all  believers 
from  the  rigour  of  the  law,  from  the  curse 
of  the  law,  from  the  irritation  of  the  law  ; 
that  is,  from  the  power  which  is  in  the  law, 
to  stir  them  up  to  sin  through  the  corrup- 
tion of    their  own    hearts   and   natures. 


Chap.  VII. 


ROMANS.    ' 


53 


Blessed  be  God  !  we  are  by  Christ  freed 
troin  and  dead  to  tlie  law,  as  a  covenant  of 
life  ;  but  we  are  under  it,  and  may  we  ail 
our  days  sit  under  tlie  shadow  of  it  with 
great  delight,  as  an  eternal  rule  of  holij 
living. 

2  For  the  woman  which  hath  an 
husband  is  bound  by  the  law  to  her 
husband,  so  Ions  as  li«?  iiveih  ;  but 
if  the  husband  be  dead,  she  is  loosed 
from  the  law  of  the  husband.  3 
So  then,  if  while  /icr  husband  liveth, 
she  be  married  to  another  man,  she 
shall  be  called  an  adulteress  :  but 
if  her  husband  be  dead,  she  is  free 
from  that  law  ;  so  that  she  is  no 
adulteress,  though  she  be  married  to 
another  man,  4  Wherefore,  my 
brethren,  ye  also  are  become  dead 
to  the  law  by  the  body  of  Christ  ; 
that  ye  should  be  married  to  ano- 
ther, even  to  him  who  is  raised  from 
the  dead,  that  we  should  bring  forth 
fruit  unto  God. 

Here  the  apostle  doth  exemplify  and 
illustrate  the  foregoing  assertion,  namely, 
that  believers  are  treed  from  the  law,  by  a 
similitude  taken  from  the  law  of  marriage. 
As  death  freeth  husband  and  wife  from  the 
law  which  bound  them  to  each  other,  and 
empowereth  the  survivor  to  marry  to  ano- 
ther person ;  in  like  manner  the  death  of 
Christ  was  the  death  of  the  law,  as  a  cove- 
nant of  works,  holding  us  under  the  bond 
of  the  curse  of  it ;  and  so  his  dying  gave  us 
a  manumission  freedom  from  that  bond,  and 
a  capacity  of  espousal  unto  Christ  ;  that  so 
living  in  conjugal  atfeclion  and  obedience 
to  him,  we  may  be  made  fruitful  by  his 
Spirit,  doing  such  things  as  are  agreeable 
to  the  will  of  God,  and  tending  to  the 
glory  of  God.  Ye  are  dead  to  the  law 
bii  the  body  of  Christ :  that  is,  through  the 
offering  up  of  Christ's  body  upon  the  cross. 
Learn  hence,  1.  That  he  tliat  is  under  the 
law,  is  as  strictly  bound  to  the  rigour  and 
curse  of  the  law,  as  a  married  woman  is 
bound  to  her  husband  during  his  life. 
Learn,  2.  That  one  great  end  of  Christ's 
death  was  to  purchase  our  freedom  from  the 
law,  ihat  we  might  be  capable  of  being  es- 
poused to  himself.  For  whilst  we  were 
under  the  curse  of  the  law,  we  were  not 
in  a  capacity  of  being  married  unto  Christ. 
He  or  she  Ihat  is  a  slave  to  another,  is  not 


capable  to  be  disposed  of  in  marriage  until 
made  free.  In  like  manner  we  were  in 
bondage  to  the  law,  as  well  as  in  slavery 
unto  sin  and  Salan  ;  but  Christ  has  bought 
out  our  liberty,  and  thereby  put  us  into  a 
capacity  of  being  espoused  unto  himself. 
Buliold  what  manner  of  love  the  Redeemer 
has  siiowed  unto  us,  that  we  should  be 
called  his  spouse,  and  he  our  husband ! 
He  loved  us,  but  not  for  any  advantage  he 
could  have  by  us;  for  we  had  nothing  but 
sin  and  shame  to  present  him  with.  Nay, 
he  must  purchase  us,  and  that  with  his  own 
blood,  before  he  could  be  united  to  us. 
O  incomparable  love  !  O  fervent  desires ! 
Learn,  3.  That  though  believers  are  free  from 
the  rigour  and  curse  of  the  law  by  the  death 
of  Christ,  yet  have  they  not  an  undoubted 
liberty,  but  are  still  under  government, 
under  an  head  and  guide.  As  a  wife  is 
under  the  government  of  her  husband,  so 
are  believers  under  the  guidance  and  go- 
vernment of  Jesus  Christ,  who  in  a  special 
manner  guidelh  them  by  his  word  and 
Spirit ;  and  their  being  said  to  be  dead  to 
the  law,  signifies  no  more  than  the  law's 
not  having  dominion  over  them,  in  regard 
of  the  curse  and  condenmation  of  it. 

5  For  when  we  were  in  the  flesh, 
the  motions  of  sins,  which  were  by 
the  law,  did  work  in  our  members, 
to  bring  forth  fruit  unto  death.  6 
But  now  we  are  delivered  from  the 
law,  that  being  dead  wherein  we 
were  held  ;  that  we  should  serve  in 
newness  of  spirit,  and  not  in  the 
oldness  of  the  letter. 

As  if  the  apostle  had  said,  "  When  we 
lived  under  the  dispensation  of  the  law,  and 
were  married  to  the  law,  we  brought  forth 
fruit  suitable  to  that  state  and  condition. 
But  now  being  freed  from  the  law,  and 
married  unto  Christ,  it  is  meet  and  right, 
equal  and  fit,  that  we  should  bring  forth 
fruit  answerable  to  our  more  excellent  stale 
and  condition ;  that  now  we  serve  God 
with  new  hearts  and  lives  by  the  Spirit  of 
Christ,  according  to  the  law  of  grace,  and 
not  carnally,  in  the  bondage  and  terror  of 
the  old  law,  called  here,  "  the  oldness  of 
the  letter."  Learn  hence,  L  That  all 
sincere  and  serious  christians,  who  are  dead 
to  the  law,  and  espoused  unto  Christ,  ought 
to  bring  forth  fruit  unto  God,  suitable  to 
their  noble  estate  and  most  honourable 
condition.     Freedom  and  deliverance  from 


ROMANS. 


Chap.  VII. 


the  rigour  and  curse  of  the  law  ought  to 
bind  us  the  more  strongly  to  God,  to  love 
and  serve  him,  to  glorify  and  obey  him. 
Learn,  2.  That  all  true  believers,  who  are 
freed  from  the  rigour  and  curse  of  the  law, 
ought  to  serve  the  Lord  in  true  holiness  both 
of  heart  and  life,  and  to  yield  a  new  and 
universal  obedience  to  him.  This  the 
apostle  here  calls,  the  newness  of  the  spirit, 
to  intimate  to  us,  that  new  obedience  ii  the 
work  of  the  Holy  Spirit  in  us,  as  the  author 
of  all  grace  and  sanctification.  And  where- 
as the  newness  of  the  spirit  is  opposed  to 
the  oldness  of  the  letter ;  that  is,  the  min- 
istry of  the  law,  which  of  itself  is  a  dead 
letter,  discovering  sin,  but  not  discovering 
how  sin  may  be  either  pardoned  or  sub- 
dued ;  we  may  gather.  That  the  law  of 
God,  and  indeed  the  whole  word  of  God, 
without  the  Spirit,  is  but  a  dead  letter,  una- 
ble to  work  grace  and  holiness  in  us,  or  to 
excite  and  quicken  us  unto  newness  of  life. 
Whenever  then  we  place  ourselves  under 
the  word,  let  us  pray  with  David,  Lord, 
open  thou  mine  eijcs,  that  I  may  see  the 
•wondrous  things  of  thy  law. 

7  What  shall  we  say  then  ?  Is 
the  law  sin?  God  forbid.  Nay,  I 
had  not  known  sin,  but  by  the  law  : 
for  I  had  not  known  lust,  except 
the  law  had  said.  Thou  shalt  not 
covet. 

Observe  here,  1.  The  objection  (which 
the  apostle  answers)  that  some  were  ready 
to  make  against  the  holiness  of  the  law. 
He  had  affirmed  at  ver.  5.  that  the  wo- 
tions  of  sin  were  stirred  up  by  the  law. 
"  If  so,  say  some,  then  the  law  may  seem 
to  be  the  cause  of  sin  :"  God  forbid,  says 
the  apostle.  The  thought  of  such  a  con- 
clusion ought  to  be  abhorred.  Hence 
learn,  1.  That  the  holiest  doctrines  and 
truths  of  God  are  subject  to  be  perverted 
and  abused,  and  to  have  absurd  inferences 
and  conclusions  drawn  from  them.  2, 
That  the  ministers  of  Christ  must  be  able 
and  careful,  not  only  to  propound  the  truth 
soundly,  but  to  defend  it  solidly  against 
all  cavils  and  wicked  objections  whatso- 
ever, and  to  declare  their  utter  detestation 
and  utmost  abhorrence  of  any  such  opinion 
that  reflects  dishonour  upon  the  holy 
law  of  God.  Observe,  2.  The  apostle's 
argument  to  confute  this  wicked  notion  of 
the  law's  being  the  cause  of  sin  :  I  had  not 
known  sin,  but  by  the  law.  As  if  the  apos- 
tle had  said,  «'  That   which  forbids   sin, 


discovers  and  condemns  sin,  cannot  be  the 
cause  of  sin  ;  but  so  doth  the  holy  law  of 
God,  it  makes  sin  manifest  in  and  to  the 
conscience  of  the  sinner:  therefore  the  lav? 
is  not  sin,  no  exciter  to  it,  or  cause  of  it." 
Learn  hence,  That  the  law  of  God  is  so  far 
from  being  the  cause  of  sin,  that  by  it  men 
come  to  a  more  clear,  full,  distinct,  and 
efTectual  knowledge  of  sin  :  I  had  not 
known  sin,  but  by  the  law  ;  that  is,  not 
so  clearly  and  effectually,  so  as  to  be  duly 
humbled  for  it,  and  turned  from  it.  The 
light  of  nature  shows  a  difference  between 
good  and  ev;l,  but  the  law  of  God  repre- 
sents sin  as  ttie  evil  of  evils ;  in  it,  as  in  a 
glass,  we  behold  the  foul  face  of  sin,  and 
are  convinced  by  it  of  the  monstrous  evil 
that  it  is.  Observe,  3.  How  the  apostle 
produces  his  own  experience  in  this  matter, 
and  gives  a  particular  instance  in  himself, 
that  he  had  not  known  lust,  except  the 
law  had  said.  Thou  shalt  not  covet; 
that  is,  he  should  not  have  understood  that 
the  first  irregular  motions  of  the  heart,  the 
first  inclinations  and  desires  of  the  soul  to- 
wards sin,  (though  not  consented  to  by  the 
will,)  were  evil,  had  he  not  by  a  more  at- 
tentive consideration  of  the  tenth  com- 
mandment found  that  they  were  so.  Learn 
hence,  \.  That  lust  or  concupiscence  is  sin, 
that  is,  original  lust,  the  first  motions  of 
corrupt  and  rebellious  nature,  whereby  our 
inclinations  are  towards  evil,  though  our 
wills  do  not  fully  consent  to  evil.  Learn, 
2.  That  so  holy  and  spiritual  is  the  law  of 
God,  that  it  discovers  the  sin  of  nature,  and 
condemns  the  first  motions  and  inclinations 
of  the  soul  to  sin,  even  to  the  pit  of  hell. 
All  the  wisdom  of  the  Heathen,  yea,  of  the 
wisest  and  most  learned  persons  in  the  world, 
was  never  able  to  discover  the  first  mo- 
tions arising  from  our  rebellious  natures  to 
be  sin :  only  the  holy  law  of  God  makes 
them  known,  and  discovers  them  to  be  sins. 
/  had  not  known  lust,  except  the  law  had 
said.  Thou  shalt  not  covet.  Such  is  the 
holiness  of  the  law  of  God,  that  it  requires 
not  only  the  purity  of  our  actions,  but  also 
the  integrity  of  all  our  faculties. 

8  But  sin,  taking  occasion  by  the 
commandment,  wrought  in  me  all 
manner  of  concupiscence.  For 
without  the  law,  sin  was  dead. 

Observe  here,  A  concession  or  grant 
made  by  the  apostle,  that  although  the  law 
was  not  the  formal  cause  of  sin,  yet  sin 
was  an  accidental  event  of  the  law,  through 


Chap.  VII. 


ROMANS. 


55 


the  depravity  and  corruption  of  our  natures  ; 
lust  or  concupiscence  in  us  being  stirred  up 
more  strongly,  and  breaking  forth  more 
violenlly  \n  us,  by  being  prohibited  and 
resfrarnwl  by  the  law.  As  things  forbidden 
us,  are  the  more  desired  by  us ;  the  more 
the  law  would  restrain  sin  through  our 
corruption,  the  more  it  enrages  sin  ;  as  the 
more  you  would  dam  up  a  torrent,  the  more 
it  swells.  The  sin  takes  occasion  bi/  the 
cornniand/nent  to  work  all  manner  of 
concupiscence  in  us.  Learn  hence,  That 
such  is  the  depravity  and  perverseness  of 
our  present  natures,  that  there  is  found 
within  us  a  propensity  and  inclination  to 
all  sin  ;  and  although  the  law  of  God  doth 
not  give  the  least  countenance  to  sin,  yet 
sin  takes  occasion  from  the  restraints  of  the 
law  to  grow  more  impetuous,  and  is  the 
more  irritated  by  being  prohibited  :  and 
consequently  it  is  not  from  ourselves,  but 
from  God's  restraining  grace,  that  those 
evil  inclinations  which  are  in  our  hearts 
do  not  break  forth  in  our  lives.  The  apos- 
tle adds.  Without  the  law  sin  was  dead . 
that  is,  without  the  knowledge  and  due 
consideration  of  the  law,  sin  is  compara- 
tively dead  -,  that  is,  the  corruption  of  na- 
ture lies  hid,  and  is  not  so  much  known  to 
be  sin  ;  nor  had  it  so  much  power  to  ter- 
rify the  conscience,  and  to  stir  up  inordi- 
nate affections,  as  after  the  law  is  known 
and  duly  considered.  Learn  hence.  That 
such  as  either  know  not  the  word  and  law 
of  God,  or  do  not  duly  consider  it,  have 
very  little  sense  of  inward  pollution ;  but 
their  corruption  lies  as  it  were  dead  in  them, 
and  they  in  that,  without  touching  the  con- 
science, or  laying  the  soul  under  sensible 
apprehensions  of  its  sin  and  danger.  With- 
out the  law,  sin  is  dead.  Sin  in  the  con- 
science is  like  a  lion  asleep  in  his  den  ;  it 
awakes  not,  stirs  not,  terrifies  and  accuses 
not,  till  the  law  of  God  rouses  it ;  and  then 
the  sinner  sees  himself  under  the  curse,  and 
liable  to  perdition. 

9  For  I  was  alive  without  the  law 
once  :  but  when  the  commandment 
came,  siti  revived,  and  I  died. 

As  if  the  apostle  had  said,  "  Formerly, 
when  I  lived  a  Pharisee,  and  had  the  law 
in  my  hand,  but  did  not  consider  in  my 
heart  what  exactness  and  perfection  it  re- 
quired in  my  life,  I  contented  myself  with 
an  outward  observation  of  it,  and  concluded 
my  state  to  be  very  good  and  safe  -.  but 
when  I  came  to  a   ri'.'ht  understandinsr  of 


the  word  and  law  of  God,  and  to  be  con- 
vinced by  it  that  the  inward  lustings  and 
inordinate  desires  of  the  heart  were  sins, 
then  I  found  myself  a  guilty  creature,  ob- 
noxious to  wrath,  and  in  a  state  of  death." 
Here  note,  1.  The  good  opinion  the  apostle 
had,  and  all  unregcnerate  men  have  of  them- 
selves, before  conversion  :  1  was  alive  once. 
By  life,  understand  liveliness,  confidence, 
and  assurance  of  his  good  estate  and  con- 
dition ;  he  was  full  of  vain  hope,  false  joy, 
and  presumptuous  confidence.  Learn  hence. 
That  natural  and  unregenerale  persons  are 
usually  very  full  of  groundless  confidence 
and  cheerfulness,  without  the  least  suspicion 
of  their  bad  estate  and  sad  condition  :  /  xvas 
alive  without  the  law  once.  Note,  2.  The 
apprehension  and  opinion  which  St.  Paul 
had,  and  others  will  have  of  themselves, 
when  they  come  under  the  regenerating 
work  of  the  Spirit  by  the  mini?iry  of  the 
word  and  law  of  God  :  When  the  com- 
mandment came,  T  died.  Death  here 
stands  opposed  to  life  before,  and  denotes 
the  sorrows,  fears,  and  tremblings,  which 
seized  upon  his  soul,  when  he  was  con- 
vinced of  the  badness  of  his  condition;  it 
stabbed  all  his  carnal  mirth,  joy,  and  jollity, 
at  the  very  heart  :  I  died.  Note,  3.  The 
cause  and  reason  of  this  wonderful  altera- 
tion and  change  of  judgment  in  the  apostle; 
it  was  the  commandment  and  law  of  God  : 
When  the  commandment  came,  that  is, 
close  and  home  to  my  heart  and  conscience 
with  a  divine  efficacy.  The  command- 
ment was  come  before  to  him  by  way  of 
promulgation,  and  he  had  the  literal  know- 
ledge of  it  ;  but  now  it  came  in  the  con- 
vincing power  and  spiritual  application  of 
it.  Accordingly,  sin  revived,  that  is,  the 
sense  of  sin  was  more  lively  imprinted  upon 
his  soul ;  and  now  he  died,  all  his  vain 
hopes  gave  up  the  ghost  now,  and  his  sin 
and  guilt  stared  in  the  face  of  his  conscience. 
Learn  hence.  That  there  is  a  mighty  effi- 
cacy in  the  word  or  law  of  God  to  kill 
vain  confidence,  and  quench  carnal  mirth 
in  the  hearts  of  men,  when  God  sets  it 
home  upon  their  consciences  :  I  was  alive 
without  the  law  once  ;  hut  when  the  com- 
mandment came,  sin  revived,  and  I  died. 

10  And  the  commandment,  which 
was  ordained  to  life,  I  found  to  be 
unto  death. 

Observe  here,  1.  The  natural  end  and 
use  of  the  commandment  or  law  of  God, 
It  was  ordained  unto  life  ;  that  if,  it  was 


5« 


ROMANS. 


Chan.  VIL 


given  for  a  rule  of  life,  and  promised  eter- 
nal salvation  to  the  perfect  fulfilling  of  it. 
But  no  man  since  tlie  fall  being  able  per- 
fectly to  fulfil  the  law  in  his  own  person, 
can  be  justified  by  the  law  in  the  sight  of 
God  :  however,  the  proper  end  for  which 
the  law  was  ordained  was  to  give  life  to 
Ihem  that  should  perfectly  keep  it.  Ob- 
serve, 2.  The  contrary  use  which  the  apos- 
tle found  the  law  to  be  of,  with  reference 
unto  himself  :  what  was  ordained  to  life, 
he  found  to  be  unto  death  :  that  is, 
through  his  own  corruption  and  transgres- 
sion it  became  an  occasion  of  death  to  him, 
by  binding  him  over  to  punishment,  and 
rendering  him  obnoxious  to  the  wrath  of 
(lod.  Thus  the  word  of  God,  the  sweet 
and  saving  word  of  God,  that  word  which 
God  had  ordained  to  bring  men  to  life  and 
salvation,  is  found  to  some  the  savour  of 
death  unto  death  ;  but  the  fault  is  not  in 
the  word,  but  in  tiiemselves. 

11  For  sin,  taking  occasion  by 
the  commandment,  deceived  me, 
and  by  it  slew  me. 

'  As  if  the  apostle  had  said,  "  X/w,  or  the 
corruption  of  my  heart  and  nature,  being 
stirred  up  by  the  commandment  which 
forbids  lust,  and  condemns  it,  enticed  me, 
and  persuaded  me,  and  prevailed  over  me, 
to  yield  to  the  lusts  of  my  own  heart,  and 
then  condenmed  me,  and  slew  me  for 
yielding  to  them."  See  here  the  true  and 
genuine  nature  of  sin  ;  it  first  deceives, 
and  then  destroys.  It  deceived  me,  saith 
the  apostle,  and  then  slew  me.  Sin  doth 
perfectly  besot  the  creature,  and  renders  it 
injudicious :  it  befools  and  deceives  us,  it 
pollutes  and  defiles  us,  it  doth  debase  and 
degrade  us,  and  without  repentance  damns 
and  destroys  us.  God  keep  us  from  being 
hardened  in  sinningthroughlhedeceitfulness 
of  sin  ;  let  no  profit  tempt  us,  no  pleasure 
entice  us,  no  power  embolden  us,  no  pri- 
vacy encourage  us,  to  adventure  upon  any 
known  sin  ;  for  its  embraces  are  deadly,  it 
leads  to  death,  and  ends  in  death  ;  after  it 
has  deceived  us,  it  certainly  destroys  us : 
Sin  taking  occasion  deceived  me,  and  by 
it  slew  me. 

12  Wherefore  the  law  is  holy  ; 
and  the  commandment  holy,  and 
just,  and  good. 

Observe  here.  What  care  and  holy  cau- 
tion the  apostle  uses  to  vindicate  and  clear 
the  holy  law  of  God  from  all  fault  and 
blame,  charging   his  guilt   not  upon   the 


commandment,  but  upon  the  corruption  of 
his  own  heart,  which  took  occasion  to  be 
stirring  in  him,  and  by  the  commandment 
slew  him  ;  affirming  nevertheless,  that  the 
law  of  God  in  itself,  and  in  its  own  nature, 
is  holy,  just,  and  good.  Here  note.  That 
tlie  apostle  adorns  the  law  with  the  most 
excellent  eulogy  and  commendation.  'Tis 
holy,  1.  as  it  enjoins  all  acts  of  piety  to- 
wards God  ;  namely,  adoration  of  his  ma- 
jesty, imitation  of  his  purity,  resignation  to 
his  providence,  obedience  to  his  commands. 
2.  'Tis  just,  as  it  directs  us  in  our  duty  to 
others  in  every  capacity  and  relation  where- 
in we  stand,  and  obliges  us  to  walk  by  that 
rule  of  equity,  to  do  to  others  as  we  would 
they  should  do  unto  us.  3.  "Tis  good  to 
the  man  that  keeps  it,  commanding  nothing 
but  what  is  influential  upon  his  well-being 
both  here  and  hereafter.  Could  we  set 
aside  the  authority  of  the  law-giver,  yet  all 
the  precepts  of  the  law  for  their  moral 
goodness  deserve  our  esteem,  and  choice, 
and  entire  observation  ;  nothing  being  re- 
quired of  us  but  what  is  our  duty  and  in- 
terest as  men,  and  which  tends  to  the  per- 
fecting and  ennobling  of  our  natures: 
Well  then  might  our  apostle  determine  that 
the  lav>  is  holy,  the  commandment  holy, 
and  just,  and  good. 

13  Was  then  that  which  is  good 
made  death  unto  me  }  God  forbid. 
But  sin,  that  it  might  appear  sin, 
working  death  in  me  by  that  which 
is  good  :  tliat  sin  by  the  command- 
ment might  become  exceeding  sinful. 

From  what  the  apostle  had  said  in  the 
former  verse,  he  moves  an  objection  in  this 
verse  :  "  Seeing  the  law  was  holy,  and  just, 
and  good,  how  comes  it  to  be  unto  death  ? 
Was  that  -which  was  good  inade  death 
unto  me  ?"  To  this  he  replies  both  by  way 
of  negation,  God  forbid  :  for  to  find  fault 
with  the  law,  is  to  find  fault  with  God 
himself;  and  also  by  way  of  affirmation, 
asserting  that  sin  is  the  true  cause  of  death. 
The  commandment  indeed  condemns,  or 
is  death  to  the  sinner,  yet  not  of  itself,  but 
because  of  sm  ;  as  we  say  of  a  condemned 
malefactor,  it  is  not  the  judge,  but  the  law, 
that  condemns  him  ;  or  strictly  speaking, 
it  is  not  the  law,  but  his  own  guilf,  that 
condemns  him  ;  the  judge  is  but  the  mouth 
of  the  law  to  denounce  the  sentence  that 
guilt  deserves.  And  hereby  sin  appears  to 
136  what  really  it  is,  sin,  sinful,  exceeding 
sinful,  masculinely   and    vigorously  sinful, 


Chap.    VJI. 


ROMANS. 


57 


excissively  and  out  of  measure  sinful,  ex- 
iremely  and  beyond  all  expression,  nay, 
Ijeyoiid  our  comprehension  smful.  Learn 
heiice,  1.  That  Uie  law  of  God  in  whole, 
and  in  every  part  thereof,  is  holy  and  good, 
both  m  itself  and  ni  its  own  nature,  and  reve- 
lative  in  its  institution  with  respect  to  man  ; 
for  it  was  ordained  unto  lite,  ver.  10- 
Learn,  2.  That  this  good  and  holy  law, 
violated  and  transgressed,  condemns  and 
kills,  and  assigns  a  person  over  unto  death. 
Learn,  3.  That  though  tiie  law  condemns 
man's  sin,  and  man  lor  his  sin,  yet  still  the 
law  IS  good,  and  not  to  be  blamed  ;  the 
law  is  to  be  justified  by  man,  even  when  it 
condemns  man  :  as  man  had  no  reason  to 
break  the  law,  so  he  has  no  cause  to 
find  fault  with  the  law,  though  it  binds 
bim  over  to  death  for  the  breaking  of 
It.  Learn,  4.  That  'tis  not  the  law,  but 
s;n,  that  worketh  man's  death  and  ruin. 
Sin  aims  at  no  less,  and  will  end  in  no  less; 
for  (he  wages  of  sin  is  death.  Yet,  5.  Sin 
certainly  worketh  man's  death  and  de- 
struction by  that  which  is  good,  to  wit,  the 
law  ;  for  when  sin  halh  used  man  to  break 
the  law,  it  then  makes  use  of  the  law  to 
break  man  ;  that  is,  to  undo  him  by  con- 
demnation and  death  for  breaking  of  it. 
Lastly,  From  hence  it  tollows,  that  sin  is 
therefore  exceedingly,  yea,  unmeasurably 
sinful,  poisonous,  and  pernicious,  because 
it  kills  men  ;  and  not  only  so,  but  it  kills 
men  by  that  which  is  good,  to  wit,  the 
law.  That  which  was  appointed  for  life, 
becomesthe  occasion  of  death  ;  consequent- 
ly sill  is  the  most  villanous,  virulent,  and 
deadly  thing,  that  ever  was  in  the  world. 
Ah!  sinful  sin,  hyperbolically  and  out  of 
measure  sinful,  thou  art  a  contempt  of 
God's  sovereign  authority,  a  contrariety  to 
his  infinite  holiness,  a  violalion  of  his  royal 
and  righteous  law,  and  the  highest  affront 
that  can  be  offered  to  the  majesty  of  the 
great  and  glorious  God.  Thou  hast  made 
man  like  a  beast,  like  the  worst  of  beasts  ; 
worse  than  the  worst  of  beasts  ;  yea,  sin 
is  worse  than  the  devil  himself,  than  hell 
itself.  Sin  made  the  devil  what  he  is :  a 
devil  and  hell  never  bad  an  existence 
till  sin  had  one.  God  was  never  angry  till 
sin  made  him  angry.  O  sin !  'tis  thou 
that  makest  hell  to  be  hell  ;  and  the  more 
sin,  the  more  hell.  Well  might  the  apostle 
then  say  here,  Sin,  thai  it  mig/it  appear 
sin,  worketh  death  in  me,  and  is  become 
exceeding  sinful." 

14  For  we  know  that  the  law   is 
sipiritual ; — 


Still  observe  Iw.v  the  apostle  goes  on  to 
assert  the  purity  and  spirituality  of  ihe  law 
of  God:  The  law  is  spiritual :  spiritual 
in  the  author  of  it,  God,  who  is  an  holy 
Spirit ;  spiritual  in  the  matter  of  it,  requir- 
ing spiritual  obedience  to  be  paid  unto  it, 
requiring  perfect  purity  both  of  heart  and 
life.  Learn  hence.  That  the  moral  law  of 
God  is  in  the  nature  of  it  purely  spiritual, 
perfectly  holy,  being  breathed  forth  by  the 
Holy  Spirit  of  God,  and  requireth  perfect 
purity  both  of  heart  and  life,  and  perfect 
conformity  to  it  both  in  the  inward  and 
outward  man.  Hence  some  derive  the  word 
which  we  translate  law,  from  a  root  which 
signifies  to  behold  and  consider,  to  contem- 
plate and  look  about ;  intimating  thereby, 
that  the  holy  and  spiritual  law  of  God  is 
diligently  to  be  observed  and  considered, 
looked  into,  and  meditated  upon  ;  it  being 
so  perfectly  pure  and  holy,  that  it  requires 
not  only  the  purity  of  our  actions,  but  also 
the  integrity  of  our  very  faculties,  our  hearts 
and  natures. 

Biit  I  ant  carnal, — 

So  may,  1.  every  unregenerate  man  truly 
say,  Iain  carnal,  having  not  only  fiesh  in 
me,  but  prevailing  in  me,  sin  having  a 
regency  and  dominion  over  me:  he 
fights  under  the  banner  of  corrupt  na- 
ture, acting  in  a  willing,  ready,  and  full 
subjection  to  sin,  and  compliance  with 
it ;  he  is  carnal,  being  under  the  power  and 
unbroken  strength  of  carnal  lusts  and 
sensual  propensions,  and  following  them  in 
the  daily  course  of  his  life.  2.  J  a?n  car- 
nal, may  a  regenerate  person  truly  say,  1. 
With  respect  lo  that  exact  purity  and  spi- 
rituality both  of  heart  and  life  which  the 
holy  law  of  God  requires  :  the  law  is  spi- 
ritual, and  I,  alas  !  compared  with  that  spi- 
ritual law,  am  but  a  lump  of  corruption, 
coming  infinitely  short,  God  knows,  of 
that  uprightness  and  spirituality  which  the 
law  of  God  requires.  2.  A  regenerate  per- 
son may  truly  say,  he  is  carnal,  that  is, 
in  part  so,  having  much,  too  much,  car- 
nality in  his  carnal  affections  found  with 
him,  and  carnal  infirmities  cleaving  to  him. 
Such  as  are  truly  acquainted  with  the  spi- 
rituality of  the  word  and  law  of  God,  and, 
also  well  acquainted  with  their  own  hearts, 
do  seesufhcient  cause  lo  complain  of  carnal 
corruption  abiding  in  them,  and  cleaving 
to  them.  J  a/n  carnal,  have  said,  and  may 
say,  the  holiest  of  saints,  with  respect  to 
the  perfect  measure  and  degrees  of  holiness. 
Thus  that  holy  and  blessed  martyr,  Mr. 
Bradford,  complains,   styling  himself  the 


58 


ROMANS. 


Chap.  VII. 


hard-hearted,  unbelieving,  earthly-mind- 
ed Bradford ;  yet  was  a  man  of  a  very  ten- 
derspirit,  full  of  faith,  fruitful  in  good  works, 
and  exceedingly  mortified  to  the  world. 
Dost  thou  groan  under  the  burden  of  in- 
dwelling corruption  ?  know,  that  the  whole 
spiritual  creation  groaneth  and  travaileth  in 
pain  together  wilh  thee  until  now:  But 
blessed  be  God  for  the  hopes  of  a  deliverer, 
and  a  deliverance. 

Sold  under  sin. 

This  phrase  is  borrowed  from  bondmen 
or  captives,  some  of  which  are  sold,  others 
sell  themselves  into  captivity.  The  unrege- 
njrate  man,  wilh  Ahab,  sells  himself  to 
work  wickedness.  This  denotes  wilfulness 
and  obstinacy  ;  such  a  person  doth  volun- 
tarily prostitute  himself  to  the  lust  of  Satan. 
A  regenerate  person  doth  not,  with  Ahab, 
sell  himself,  but  is  sold  like  Joseph  by  his 
brethren,  and  Samson  by  his  wife  ;  being 
rather  passive  than  active.  He  is  some- 
times sin's  captive,  but  never  sin's  slave; 
he  is  never  sin's  willing  servant,  but  some- 
times its  unwilling  prisoner.  The  holiest 
and  best  of  saints,  though  not  held  in  wil- 
ful slavery,  thraldom,  and  bondage  unto 
sin,  yet  corruption  holds  them  too  much, 
though  in  part  unwillingly,  under  the  ty- 
ranny of  sin  ;  they  do  not  yield  to  sin, 
as  good  subjects  yield  to  their  lawful  prince, 
voluntary  obedience,  but  as  captives  yield 
to  a  tyrant,  paying  him  involuntary  sub- 
jection. His  soul  is  betrayed,  says  one, 
by  corruption  to  temptation,  and  by  temp- 
tation to  corruption. 

15  For  that  which  I  do,  I  allow 
not:  for  what  I  would,  that  do  I 
not;  but  what  I  hate,  that  do  I. 

These  words  are  an  argument  to  prove  what 
the  apostle  had  asserted  in  the  foregoing 
verse;  namely,  that  he  was  held  under  the 
power  of  sin  unwillingly,  because  he  did  not 
allow  or  approve  of  any  evil  which  he  did 
contrary  to  the  holy  law  of  God,  but  did 
hate  and  abominate  it,  was  displeased  with 
it,  and  with  himself  for  it.  An  unregene- 
rate  man's  judgment  and  conscience  is  some- 
times against  sin  ;  which  makes  him  afraid 
to  commit  it ;  but  a  gracious  person's  will, 
heart,  and  affections,  are  all  set  against  sin  : 
Indeed  there  is  a  regenerate  and  an  unrege- 
nerate  part  in  the  christian's  will,  (he  is 
sanctified  totus,  but  not  totaliter  ;)  so  far 
as  the  will  is  renewed,  it  hates  all  sin,  and 
meditates  the  ruin  and  destruction  of  it. 
And  observe,  It  was  not  this   or  (hat  parti- 


cular evil,  but  all  evil,  which  the  apostle 
hated.  A  wicked  man  may  hate  a  parti- 
cular evil,  as  Absalom  hated  Amnion's  un- 
cleanness  ;  but  to  hate  all  sin  is  the  cha- 
racter of  none  but  a  regenerate  person. 
Observe,  lastly,  That  a  good  man  some- 
times, through  the  power  of  corruption, 
and  the  prevalency  of  temptation,  doth 
that  evil  which  is  disallowed  and  disap- 
proved by  him  ;  yea,  which  is  very  odious 
and  hateful  to  him  :  he  loathes  in  part  what 
he  doth,  and  afterwards  loathes  himself  for 
the  doing  of  it ;  and  when  he  doth  evil, 
allows  not  of  the  evil  that  he  doth. 

10  If  then  I  do  that  which  I 
would  not,  I  consent  unto  the  law 
that  it  is  good.  17  Now  then  it 
is  no  more  I  that  do  it,  but  sin 
that  dwelleth  in  me. 

Note,  1.  How  readily  the  apostle  con- 
sented to  the  equity  and  holiness  of  God's 
law  :  he  did  love  the  law  of  God,  which 
made  holiness  his  duty  ;  J  consent,  says  he, 
to  the  law  that  it  is  good  ;  he  assented  to 
it  in  his  judgment,  he  complied  with  it  in 
his  will,  he  clave  to  it  in  his  inward  affec- 
tions. So  far  is  a  person  regenerate,  as  his 
heart  doth  correspond  with  God's  law.  But 
may  not  an  un regenerate  person  consent  in 
his  judgment  to  the  law  of  God,  own  it  to 
be  good,  approve  it  to  be  holy  ?  Did  not 
Herod  hear  the  word  with  gladness,  and 
the  stony  ground  receive  the  word  with 
joy  ?  Answer,  They  may  in  their  judg- 
ments approve,  yet  not  in  their  hearts  like 
and  love,  the  law  of  God  :  at  the  same 
time  that  they  commend  it  with  their 
mouths,  they  cast  it  behind  their  backs. 
Note,  2.  How  the  apostle  disclaims,  though 
not  disowns,  the  evil  done  by  him  :  Jt  is 
no  more  I,  but  sin  that  dwelleth  in  me. 
As  if  he  had  said.  My  corrupt  affections 
sometimes  overpower  me  against  the  appro- 
bation of  my  judgment,  and  the  inclina- 
tion of  my  will:  But  it  is  not  I,  accord- 
ing to  my  better  part,  from  which  I  am 
denominated,  but  sin  dwelling  in  me." 
Learn  hence.  That  if  we  can  disclaim  the 
evil  done  by  us,  as  being  contrary  to  us, 
contrary  to  the  habitual  frame  and 
disposition  of  our  hearts,  contrary  to  the 
deliberate  purpose  and  settled  resolution 
of  our  wills.  Almighty  God  will  not 
charge  our  failings  upon  us  to  our  con- 
demnation, but  mercifully  distinguish  be- 
tween the  weakness  of  the  flesh,  and  the 
willingness  of  the  spirit;  between  us,  and 


Chaj).  VI] 


ROMANS. 


6D 


sin  that  dwelldli  in  us.  Sin  will  leaiain 
and  dwell,  but  it  must  not  reign  and  rule  : 
'tis  a  busy  inmate  in  a  gracious  heart,  but 
'tis  a  lordly  master,  yea,  an  imperious  ty- 
rant, in  a  sinner's  heart,  Happy  he  that 
can  in  truth  and  sincerity  say,  It  is  not  I, 
but  sin  that  dwelltth  in  me. 

18  For  I  know  that  in  me  (that 
is,  in  my  flesh)  dwellelh  no  good 
thing  ;  for  to  will  is  present  with 
me  ;  but  how  to  perform  that  which 
is  good  I  find  not. 

Observe   here,  1.  The    apostle's  propo- 
sition, I  knov)  that  in  me,  that  is,  in  my 
fiesh,  dwdleth  no  good  thing.     That  is,  in 
my  corrupt  and  unregenerate  nature  there 
is  nothing  truly  and  spiritually  good  ;  and 
this  I  myself  am  sensible  of,  and  privy  to, 
and  very   well  acquainted    with.      Learn 
thence,  That   good  men  are  intimately  ac- 
quainted with  themselves,  privy  to  theirown 
corruptions,  sensible  of  the  indwelling  pre- 
sence of  sin  in  themselves,  which  calls  on 
them  to  be  humble,  and  excites  them  to 
be  watchful  •  I  know  that  in  me  dwellHh 
no  good  thing.     Observe,  2.  The  confir- 
mation of  the  foregoing  proposition ;    for 
to  -iviil  is   present  with  me  ;    that   is,  to 
will  what  is  good,  to  purpose  good,  and 
to  desire  that  which  is  good,  is  present  with 
me  ;    but  I  want  ability  to   perform  that 
good  I  purpose.     Learn  hence.  That  though 
to  will  that  which  is  good,  is  ready  and  at 
hand  with  God's  regenerate  children,   yet 
through  that  corruption  which  still  abides 
in  them,  they  are  sometimes  disabled  from 
doing  that  good  which  they  purpose,  de- 
sign, and  desire  to  do  ;  and  that  little  good 
they  do,  is  very  brokenly  and   imperfectly 
done.     A  mortal  father  may  as  soon  beget 
an  immortal  child,  as  an  imperfect  saint  can 
perform  any  thing  perfectly  good.     There 
can  never  be  more  in  the  effect,  than  there 
is  in  the  cause:  a  weak  grape  cannot  make 
strong  wine;  whilst  we  are  saints  on  earth, 
though  we  may  and  ought  to  aspire  after, 
yet  we  shall   not  be  able  to  attain   unto, 
the  sinless  perfection  of  the  saints  in  hea- 
ven.    A  real  christian   is  one  that  is  con- 
tinually labouring  after  the  attainment  of 
that  which  he  knows  in   this  life  he  shall 
never   attain   unto  ;  namely,  perfection  in 
grace.     In  heaven  we  shall  have  no  occa- 
sion to  complain,  that  ho-w  to  perform  that 
'.vhich  is  good,  -we  find  not. 

19  For  the  good   that  I   would,  I 


do  not  :  but  the  evil  which  I  would 
not,  that  I  do.  20  Now  if  I  do 
that  I  would  not,  it  is  no  more  I 
that  do  it,  but  sin  that  dwelleth  in 
me. 

Here  the  apostle  repeats  what  he  had  be- 
fore asserted,  namely.  That  he  did  not  al- 
ways do  that  good  which  he  desired  to  do, 
but  sometimes  being  overpowered  by  the 
flesh,  did  what  the  law  prohibits,  and  what 
he  would  not  do.     And  farther  adds,  that 
it  was  no  longer  himself  (choosing  and  ap- 
proving the  action   in  his  mind)  that  did 
this  ;  but  sin  dwelling  in  him,  which  some- 
times hurried  him  to  the  commission  of  it 
against  the  inclination  and  law  of  his  mind. 
Here  note,  1.  That  the  corruption  of  na- 
ture in  the  soul  of  man  is  a  real,  but  a  dis- 
tinct thing  from  the  soul  itself.     A  dweller 
in  an  house,   is  really  distinguished   from 
the  house  he  dwells  in.     Sin  is  not  a  sub- 
stance,   but  the  pravity  and   depravity  of 
our  faculties.     Note,  2,  That  the  corrup- 
tion of  our  own   hearts  and  natures  is  the 
root  and  cause  of  all  that  evil  that  is  done 
by  us.     Note,  3.  That  the  habitual  bent, 
the  settled  purpose,  and  determinate  resolu- 
tions of  a  christian's  will,  is  against  all  sin  ; 
and  he  doth  not  sin  with  the  full  consent 
of  his  will.     Although  there  are  not  two 
distinct  persons,  yet  there  are  two  distinct 
principles  in  a  regenerate  man.     Sin   and 
he  are  distinguished.     In  a  good  man  there 
is  a  conflict  between   sin   and  grace;    but 
in  an  unregenerate  man  there  is  no  combat 
between   the  flesh  and    the  Spirit,  for  he 
is  all  flesh,  the  flesh  and  he  are  one :  the 
combat  is  not  between  grace  and  sin,  but 
between  one  sin  and  another,  and  between 
one  faculty  and  another.     Light  in  the  un- 
derstanding opposes  lust  in  the  will  ;  where- 
as the  conflict  in  a  gracious  person  is  not 
between  his  judgment  and  his  will,  but  be- 
twixt the  regenerate  and  unregenerate  part 
in  his  will.     Sin,   like  a  preternatural  bias 
clapped  upon  the  soul,  sometimes  carries  it 
away  from  the  mark  which  the  christian 
aims  at :  however,  though  a  good  man  be 
overcome  in  pralio,  yet  not    in    hello  ; 
though  grace  is  sometimes  foiled    in  the 
combat,  yet  it  keeps  the   field,  maintains 
and   recovers  its  ground.     The  saint  will 
not  throw  down   his  weapon   till   he  lays 
down  his  life,  and  grace  shall  at  length  be 
finally  victorious. 

21  I  find  then  a  law,  that,  when  I 
would  do  good,  evil  is  present  with 
me. 


ROMANS. 


Chap.  VII. 


As  if  the  apostle  had  said,  "  1  verily  find 
sin,  having  an  impelling  power  and  an 
impulsive  virtue  in  it,  like  a  law  in  my 
members,  thwarting  and  contradicting  the 
inclinations  of  my  mind,  and  the  resolu- 
tions of  my  will  ;  that  ivhtn  I  would  do 
good,  evil  is  present  -wilh  mt,  to  oppose 
and  hinder  me  from  the  doing  ol  it." 
Note  here,  A  double  burden  which  the 
apostle  complained  of,  1.  Ol  the  presence 
of  sin  at  all  times,  evil  is  present  with  inc. 
It  follows  me,  as  if  he  had  said,  and  is  as 
inseparable  from  me  as  my  shadow.  This 
he  calls  a  law,  because  of  its  mighty  power 
and  efficacy,  and  because  of  its  constant 
residence  in  his  nature.  1.  Of  the  operation 
of  it,  especially  at  some  particular  and 
special  times  and  seasons :  When  I  would 
do  good,  then  evil  is  present  with  me. 
As  if  he  had  said,  "  When  I  address  my- 
self to  any  holy  duty,  and  heavenly  em- 
ployment, when  I  desire  and  design  to  draw 
near  to  God,  and  would  hope  for  the 
sweetest  fellowship  and  communion  with 
him,  then  alas !  then,  to  my  great  sorrow, 
is  evil  present  with  me.  Ah!  when  I 
promise  myself  most  comfort  and  commu- 
nion in  the  enjoyment  of  my  God,  how  do 
I  then  find  a  bad  heart  in  the  best  season, 
a  dead  and  drowsy  spirit,  \%hen  1  would 
be  most  spiritual  in  the  duties!  perform  !" 
From  whence  learn,  That  the  holiest  and 
best  of  saints  in  this  their  imperfect  state  do 
sensibly  feel,  and  sadly  bewail,  the  working 
of  sin  and  corruption  in  them,  and  that  in 
the  very  seasons  and  opportunities  of  their 
communion  with  God :  When  I  would 
do  good,  then  evil  is  present  with  me. 

22  For  I  delight  in  the  law  of 
God  after  the  inward  man. 

If  by  the  inward  man,  we  understand  the 
mind  and  understanding  of  a  man  only, 
then  the  unregenerate  person  may  lie  said 
to  delight  in  the  law  of  God,  with  Ezekiel's 
hearers,  Ezek.  xxxiii.  32.  with  Herod, 
Mark  vi.  20,  with  the  stony  ground. 
Matt.  xiii.  20.  That  is,  they  delight  and 
satisfy  themselves  with  the  bare  hearing  of 
the  word,  and  with  a  notional  and  specu- 
lative knowledge  of  their  duty  :  either  the 
eloquence  of  the  preacher  whom  they  hear, 
or  the  pleasingness  of  some  truths  which 
they  hear,  afl^ect  them  with  a  sudden  joy  ; 
they  delight  to  hear  tlie  word,  but  they  take 
no  delight  to  do  it.  It  is  neither  a  spiri- 
tual delight,  nor  an  abiding  delight,  that 
such  men  take  in  the  law  of  God.     If  bv 


the  i award  man,  we  understand  that  which 
St.  Peter  calls  the  hidden  man  of  the  heart, 
the  new  man,  or  the  regenerate  part  in  man» 
as  being  seated  in  the  inward  powers  and 
faculties  of  the  sou! ;  then  to  delight  in  the 
law  of  God,  is  to  love  it  for  its  purity  and 
spirituality,  because  it  makes  holiness  our 
duty;  to  take  pleasure  in  the  knowledge  of 
the  law,  in  meditating  upon  it,  and  in 
practising  every  good  duty  contained  in  it, 
and  enjoined  by  it.  Thus  David  did  de- 
light to  do  the  will  of  God,  because  the  law 
of  God  was  within  his  heart.  Where  there 
is  lex  in  corde,  there  will  be  cor  in  lege ; 
where  the  law  of  God  is  in  the  heart,  there 
the  heart  will  be  engaged  in  that  obedience 
which  is  by  the  law  required,  and  by  the 
christian  performed.  He  delights  in  the 
law,  and  the  law  is  delighted  in  by  him. 

23  But  I  see  another  law  in  my 
members,  warring  against  the  law 
of  my  mind,  and  bringing  me  into 
captivity  to  the  law  of  sin  which  is 
ill  my  members. 

Here  observe.  That  in  this  and  the  fore- 
going verses  mention  is  made  of  four  laws 
contending  one  against  another,  whereof 
two  are  on  one  side,  and  two  on  the  other ; 
namely.  The  law  of  God,  and  the  law  of 
the  mind  ;  the  law  of  the  members,  and 
the  law  of  sin.  By  the  law  of  God  is  un- 
derstood the  word  of  God  ;  by  the  law  of 
the  mind  is  understood,  in  the  regenerate, 
grace  in  the  heart,  in  the  unregenerate,  light 
in  the  conscience  ;  by  the  law  of  the  mem- 
bers, understand  original  lust  and  concupis- 
cence ;  by  the  law  of  sin,  those  corrupt 
principles  according  to  which  lust  governs. 
Learn  hence,  That  there  is  a  conflict  or 
combat  between  the  law  of  the  mind,  and 
the  law  of  the  members,  and  this  both  in 
regenerate  and  unregenerate  persons.  This 
appears,  1.  By  the  testimony  of  nature 
speaking  in  the  heathen.  Thus  Medea, 
Video  nieliora  prohoque,  detcriora  sequor; 
their  rational  appetite  displaceth  reason, 
and  leads  it  captive.  By  the  testimony 
of  scripture,  and  that,  (1.)  As  to  the  unre- 
generate :  witness  Herod,  Mark  vi.  26. 
who  had  a  conflict  between  lust  and  con- 
science ;  as  had  also  Pilate  upon  the  oc- 
casion of  our  Saviour's  death,  conscience 
bid  him  spare,  popularity  bid  him  kill. 
(2.)  As  to  (he  regenerate.  Gal.  v.  17,  The 
Jttsh  lusteth  against  the  spirit,  and  the 
spirit  against  the fcsh,  SfC.  (3.)  By  the 
testimony  of  ex[->erience.     Who  finds  not 


Chap.   VII. 


ROMANS. 


Gl 


every  day  within  liiiiiself  a  contest  of 
contrary  motions  and  inclinations  ?  A 
christian's  bosom  is  like  Rebecca's  womb, 
it  has  twins  of  two  contrary  natures:  a 
smooth  Jacob  and  rough  Esau,  tlesh  and 
spirit.  But  wherein  consists  the  difference 
between  that  conflict  which  is  found  in 
the  natural  and  spiritual,  the  regenerate 
and  unregenerate  man  >  Aits.  1.  The 
conflict  \n  an  unregenerate  person  is  not 
between  grace  and  sin,  but  betwixt  one  lust 
and  another;  the  struggle  is,  which  lust 
shall  be  in  the  throne,  as  rebels  in  a  king- 
dom having  cast  off  the  authority  of  their 
lawful  prince,  every  one  snatches  at  the 
sceptre,  and  would  command  and  rule. 
Thus  every  lust  is  ambitious  of  superiority, 
and  usurps  a  regency  in  the  soul :  so  that 
though  the  sinner  oft  changes  his  master, 
yet  not  his  servitude,  he  is  a  slave  still. 
Now  from  this  contrariety  of  lusts  rebelling 
in  a  carnal  heart,  he  is  necessitated  to  oppose 
the  lusts  which  he  favours  less,  to  gratify 
another  which  he  favours  more.  Thus  the 
conflict  is  betwen  sin  and  sin,  not  betwixt 
grace  and  sin.  (2.)  As  an  unregenerate 
man's  combat  with  sin  is  betwixt  one  lust 
and  another,  so  it  is  only  between  one 
faculty  and  another.  Thus  light  in  the 
understanding  opposes  lust  in  the  will.  The 
judgment  and  conscience  of  a  sinner  says, 
"  O  do  not  that  abominable  thing  which 
the  soul  of  God  hates."  But  then  lust  in 
the  will  voles  for  it,  and  is  angry  with  con- 
science for  being  so  bold  as  to  oppose  it. 
Whereas  the  conflict  in  a  regenerate  person 
is  between  grace  and  sin,  not  betwixt  sin 
and  sin  ;  and  not  betwixt  the  understand- 
ing and  the  will,  but  betwixt  the  regenerate 
and  unregenerate  part  in  the  same  will. 
And  although  grace  be  foiled  in  a  particular 
combat,  yet  it  keeps  the  field,  and  the 
christian  will  not  throw  down  his 
till  he  lays  down  his  life. 

24  O  wretched  man  that  f  am  ! 
who  shall  deliver  me  from  the  body 
of  this  death  .> 

These  words  are  a  sad  and  sorrowful 
complaint  of  the  present  and  too  great 
prevalency  of  indwelling  sin,  and  unsub- 
dued corruption  ;  and  in  them  observe,  1. 
The  person  complaining,  St.  Paul.  2.  The 
matter  of  the  complaint,  not  of  affliction, 
but  of  sin  ;  not  of  a  death,  but  of  a  body 
of  sin  and  death  which  he  carried  about 
with  him.  3.  The  manner  of  the  com- 
plaint ;  'tis  with  vehemence  and  affection. 


weapon. 


it  is  Vox  aiiliclantis,  the  voice  of  one  that 
pants  and  breathes  after  deliverance ;  not 
of  one  that  doubted,  much  less  desponded, 
of  a  deliverer  and  a  deliverance.  As  if 
the  apostle  had  said,  "  O  how  I  am  tired 
and  wearied  with  continual  conflicts  and 
strivings  with  indwelling  sin  !  How  do  the 
remains  of  unsubdued  ?in,  and  (as  yet)  un- 
mortified  corruption,  affect  and  afflict  me! 
Who  will  deliver  me,  and  when  shall  de- 
liverance be  enjoyed  by  me."  Learn 
hence,  That  there  are  sad  remains  of 
indwelling  sin,  and  unsubdued  corruption, 
in  the  very  best  and  holiest  of  God's  chil- 
dren and  servants  in  this  life,  which  they 
sadly  complain  of,  sensibly  groan  under, 
daily  watch  against,  continually  conflict 
with,  and  shall  in  God's  time  be  fully  and 
finally  delivered  from. 

25  I  thank  God,  through  Jesus 
Christ  our  Lord. 

Here  the  apostle  espies  a  deliverer,  the 
Lord  Jesus  Christ;  one  that  had  delivered 
him  from  the  condemning  and  reigning 
power  of  sin,  and  would  ere  long  deliver 
him  from  the  presence  as  well  as  prevalency 
ofsin.  And  whereas  the  apostle  styles  Christ 
Jesus  not  his  Lord,  but  our  Lord;  that  is, 
the  Lord  of  all  believers;  it  gives  us  this 
consolation  and  joyful  assurance,  that  the 
happy  hour  is  at  hand,  when  we  shall  be 
everlastingly  freed  from  the  indwelling 
presence  of  sin,  from  all  temptations  to  sin, 
from  all  inclinations  to  offend,  yea,  from  all 
possibility  of  sinning:  when  we  shall  obey 
God  with  vigour,  praise  him  with  cheerful- 
ness, love  him  without  measure,  fear  him 
without  torment,  trust  in  him  without  de- 
spondency, serve  him  without  weariness, 
without  interruption  or  distraction,  being 
perfectly  like  unto  God,  as  well  in  holiness 
as  in  happiness,  as  well  in  purity  as  immor- 
tality. Lord,  strengthen  our  faith  in  the 
belief  of  this  desirable  happiness,  (when 
and  where  nothing  shall  corrupt  our  purity, 
nothing  shall  disturb  our  peace,)  and  set  our 
souls  a  longing  for  the  full  fruition  and 
final  enjoyment  of  it. 

So  then,  with  the  mind  I  my- 
self serve  the  law  of  God,  but  with 
the  flesh  the  law  of  sin. 

Here  the  apostle  acknowledges  two  prin- 
ciples in  himself;  grace  and  sin,  a  sweet 
and  bitter  fountain,  from  whence  did  flow 
suitable  streams.  The  law  of  the  mind  in- 
clined to  serve  the  laxo  of  God ;  but  the  law 


62 


ROMANS. 


Chap.  VII. 


in  his  members  disposed  him  to  obey  the 
law  of  sill.  The  habitual  bent  of  a  good 
man's  heart  is  to  serve  the  law  of  God  ;  he 
loves  it,  and  delights  to  obey  it.  Yet  some- 
times, contrary  to  his  firmest  resolutions, 
through  the  power  of  temptations  and  in- 
dweilmg  corruption,  he  is  carried  aside  con- 
trary to  his  covenant  and  his  conscience ; 
but  he  laments  if,  it  is  his  grief,  his  shame, 
the  sorrow  of  his  heart,  the  burden  of  his 
soul,  that  ever  he  should  be  so  false  and 
unworthy.  In  fine,  if  a  good  man,  at  a 
particular  time,  does  the  evil  that  he  hates, 
he  always  hates  the  evil  which  he  does. 
Blessed  be  G(jd,  sin  shall  never  hurt  us,  if 
it  does  not  please  us.  As  God  will  not 
finally  judge  us,  so  we  ought  not  censo- 
riously to  judge  one  another,  or  injuriously 
to  judge  ourselves  by  a  single  act,  by  a 
particular  action,  but  by  the  habitual  and 
constant  bent  of  our  resolutions,  and  the  ge- 
neral course  and  tenor  of  our  conversation. 
Blessed  be  God  for  the  covenant  of  grace ! 

CHAP.  VIII. 

This  chapter  is  a  summary  of  evangelical  duty, 
and  a  magazine  of  clirisliaii  comfort ;  we  cannot 
wish  to  be  more  holy  than  to  do  what  is  here 
enjoined,  nor  more  liappy  than  to  possess  what 
is  here  promised.  For  sublimity  of  matter,  for 
variety  of  evangelical  trutlis,  for  admirable  sup- 
port and  comfort  to  believers,  this  chapter  is 
not  inferior  to  any  part  whatsoever  of  the  holy 
scriptures  Here  the  believer's  union  witli  Christ, 
and  exemption  from  condemnation,  the  Spirit's 
agency  in  freeing  from  the  dominion  of  sin,  the 
law's  inability  to  justify  and  save,  the  incarna- 
tion and  satisfaction  of  Christ,  arc  set  forth  and 
declared.  In  short,  the  whole  chapter  is  con- 
solatory :  there  is  a  vein  of  heavenly  comfort 
running  through  the  whole  body  of  it.  With 
this  it  begins  and  with  this  it  ends.  It  begins  with 
no  condemnation  to  believers,  ver.  1.  It  ends 
with  no  separation  from  the  love  of  God,  ver. 
38,  39.  Let  the  sincere  and  serious  christian 
study,  weigh,  digest,  believe,  and  apply  what 
is  la'id  down  in  this  chapter,  and  let  liim  walk 
dejectedly  if  he  can.  This  chapter  before  us 
may  be  divided  into  three  parts:  The  first  con- 
tains powerful  supports  for  such  as  groan  under 
the  burden  of  indwelling  sin.  The  second  con- 
tains consolations  under  sufferings  and  atilictions. 
The  third  abounds  with  high  and  holy  triumphs 
over  both  sin  and  sufferings,  to  the  end  of  the 
chapter. 

^Y^HER  E  is,  therefore,  now  no  con- 
demnation to  them  which  are  in 
Ohrist  Jesus,  who  walk  not  after  the 
flesh,  but  after  the  Spirit. 

Observe  here,  1.  The  apostle  doth  not 
say,  there  is  no  corruption  in  them  that  are 
in  Christ  Jesus,  but  there  is  no  condemna- 
tion to  them.  Perfection  in  holiness  is  the 
saint's  aim  in  this  life,  his  attainment  only 
in  the  next.    2.  He  doth  not  say,  there  is 


no    correction   belongs  to  them,  but   no 
condemnation ;    corrected    they   may    be, 
condemned    they    never   shall    be  ;    yea, 
they  are  therefore  corrected,  that  they  may 
never     be   condemned.      3.    The   apostle 
doth  not  say,  there  is  nothing  that  deserves 
condemnation,  nothing  damnable  in  them  ; 
but    no   actual    condemnation    belonging 
to    them,      4.    He   doth    not   say,  there 
is   no  condemnation  to  this  or  that  par- 
ticular believer,   to   himself,  and  such  as 
had  attained  to  the  like  measures  and  de- 
grees of  grace  with  himself;  but  he  extends 
the  privilege  to   all    oelievers   indefinitely. 
There  is  no  condtinnatiun  to  thxm  :  that 
is,  to  any  of  them  that  are  in  Christ  Jesus. 
5.  He  says  not,  there  shall  be  no  condem- 
nation to  them  that  are  in  Christ  Jesus,  but 
there  is   now  none  ;    he  hath   everlasting 
life,  and  is  already  passed   from  death  to 
life.     6.  Our  apostle  doth  not  say,  there 
are  not  many  condemnations  belonging  to 
them,  but  not  any  :  a  It  iv,  not  one  either 
from  law  or  gospel ;  for  the  gospel  has  its 
condemnatory  sentence  as  well  as  the  law  ; 
yea,  the   highest  and  sorest  condemnation 
is  that  which  the  gospel  denounces,  John 
iii.  19.   This  is   the  condemnation,    that 
light,  S(c.  Learn   hence,  1.    That  it   is   a 
great  felicity  and  happiness,  not  to  be  ob- 
noxious to  condemnation.     2.    That  this 
felicity  and  happiness  is  the   portion  of  all 
those,  and  only  those,  that  are   in  Ch'rist 
Jesus ;  not  by   external  federation,  and  vi- 
sible profession  only,   but  by   virtue  of  a 
personal  implantation  into  him  by   faith. 
Learn,  3.  That  such  as  are  thus    in  Jesus 
Christ,  obey  not  the  inclinations  of  corrupt 
nature,  but  the  holy  motions  of  the  blessed 
Spirit  of  God,     Learn,  4.  That  a  uniform 
and  constant  course  of  holy    walking  in 
the  paths  of  sincere  obedience,  is  both  the 
indubitable  mark   and  character,  and  also 
the  indispensable  duty  and  obligation,  of 
all  such  as  are  freed  by  Christ  from  con- 
demnation. 

2  For  the  law  of  the  Spirit  of 
life  in  Christ  Jesus  hath  made  me 
free  from  the  law  of  sin   and  death. 

If  by  the  law  of  the  Spirit  of  life  in 
Christ  Jesus,  be  meant  the  doctrine  of  the 
gospel,  which  is  called  the  ministration  of 
the  Spirit,  then  the  note  is,  that  the  gospel 
or  new  covenant  is  a  law,  that  it  is  the 
law  of  the  Spirit  in  Christ  Jesus,  and  that  it 
sets  the  sincere  christian  at  liberty  from  the 
slavery  of  sin,  and  the  condemning  power 


Cliap.  VIII.  ROMANS. 


of  the  law.  If  by  the  law  of  the  Spirit  of 
lift' be  understood  a  real  and  vital  principle 
of  regenerating  grace,  working  a  new  and 
heavenly  life  in  the  soul  with  great  power 
and  efficacy  ;  tiience  we  learn,  1.  That 
.he  holy  and  blessed  Spirit  of  God  is  a 
spirit  of  life.  (1.)  Essentially  and  formally 
in  himself;  as  the  Father  hath  life  in  him- 
self, so  the  Spirit  has  life  in  himself  also. 
And,  (2.)  erieclively  or  causally,  with 
respect  to  us.  He  is  a  quickening  or  life- 
giving  Spirit,  being  the  original  spring  and 
fcntai  cause  of  that  spiritual  life  which  is  in 
a  gracious  soul.  Learn,  2.  That  every 
person,  before  the  Spirit  of  life  takes  hold 
of  him,  is  under  the  law  of  sin  and  death. 
Learn,  3.  That  such  as  are  truly  regenerate, 
are  made  free  from  the  law  of  sin  and  death. 
4.  That  it  is  by  the  law  of  the  Spirit  of 
life  in  Christ  Jesus,  that  any  soul  is  made 
free  from  the  law  of  sin  and  death. 

3  For  what  the  law  could  not  do, 
in  that  it  was  weak  through  the 
flesh,  God  sending  his  own  Son  in 
the  likeness  of  sinful  flesh,  and  for 
sin,  condemned  sin  in  the  flesh  : 

That  is,  when  mankind  could  by  no 
means  be  freed  from  sin  and  death,  God 
sent  his  own  and  only  Son  to  be  a  sacri- 
fice for  sin,  that  our  liberty  might  be  fully 
accomplished.  Observe  here,  1.  The  im- 
potency  and  weakness  of  the  law  declared  : 
there  is  something  which  the  law  cannot 
do,  it  cannot  justify,  it  cannot  save,  because 
it  requires  that  which  the  fallen  creature 
can  never  perform,  and  cannot  make  repa- 
ration for  what  the  fallen  creature  hasdone. 
Learn  hence.  That  the  mora!  law  of  God, 
though  an  holy  and  excellent  law,  and  de- 
signed by  God  for  holy  and  excellent  ends  •, 
yet  having  now  to  do  with  fallen  man,  is  be- 
come weak,  and  altogether  unable  to  jus- 
tify and  save.  Observe,  2.  Tlie  reason  of 
the  law's  impotency  and  weakness  assign- 
ed :  It.  is  wen/c  tltroucr/i  the  Jiesh  ;  that 
is.  through  our  corrupt  and  depraved  na- 
tures, lis  weakness  doth  not  arise  from 
itself;  but  from  us;  the  law  properly  is 
not  weak  to  us,  but  we  are  weak  to  that. 
The  law  retains  its  authority  of  command- 
ing, but  we  have  lost  our  power  of  obey- 
ing. No  mere  man,  since  the  fall,  was 
able  perfectly  to  observe  the  law  of  God. 
None  ever  could  keep  the  law  of  God  per- 
fectly, but  the  first  Adam  ;  none  ever  could 
and  did  keep  it  perfectly,  but  the  second 
Adam.  Observe,  3.  The  way  and  means 
which  the  wisdom  of  God   found  out  for 


03 


relieving  the  law's  impotency,  and  for  the 
fallen  sinner's  recovery  •-  He  sent  hisovinSon 
in  the  likeness  of  sivful  Jiesh,  and  for  sin 
con(/t?nned  sin  in  thejlish.  Learn  hence, 
L  That  Jesus  Christ  was  God's  own  Son, 
the  Son  of  himself,  his  natural  Son,  co- 
equal, co-essential,  and  co-eternal,  with  the 
Father,  partaking  of  liis  Fatlier's  essence 
by  an  eternal  and  ineffable  generation. 
2.  That  Jesus  Christ  was  sent,  and  sent 
by  God  the  Father  :  he  was  sent,  therefore 
he  had  a  being  before  his  incarnation  ;  for 
that  which  was  not,  could  not  be  sent ;  he 
was  sent  by  the  Father,  therefore  he  was 
and  is  a  person,  and  a  person  really  dis- 
tinct from  the  Father;  the  one  sends,  and 
the  other  is  sent.  But  what  doth  God's 
sending  Christ  imply  ?  Ans.  His  appoint- 
ing and  ordaining  of  him  before  all  time  to 
the  work  and  office  of  a  Mediator;  his 
qualifying  and  fitting  him  in  time  for  that 
great  work  and  office  ;  and  his  authoritative 
injunction  of  him  to  take  upon  him  our 
nature,  and  in  that  nature  to  make  satisfac- 
tion for  our  sin.  3.  That  Christ,  God's 
own  Son,  was  sent  in  the  likeness  of  sinful 
flesh,  not  in  likeness  of  flesh  :  it  was  real 
flesh  that  Christ  assumed  ;  but  like  unto 
sinful  flesh  he  was  dealt  with  and  handled, 
treated  and  used,  just  as  guilty  men  are; 
accused  of  gluttony,  wine-bibbing,  sorcery, 
blasphemy,  and  what  not ;  arraigned,  con- 
demned, executed  for  an  impostor,  deceiver, 
blasphemer,  and  breaker  of  the  law.  Thus, 
though  no  sinner,  yet  was  he  reputed  a 
sinner,  and  appeared  in  the  likeness  of  sinful 
flesh.  4.  That  the  end  for  which  Christ 
was  sent  by  God,  was  through  the  sacrifice 
of  his  death  to  condemn  sin,  that  is,  to  ex- 
piate and  take  away  the  guilt  of  sin,  so  as 
that  it  shall  never  be  charged  upon  believ- 
ers to  their  eternal  condemnation.  For  sin 
he  condemned  sin  in  the  flesh.  Blessed 
be  God,  condemning  sin  is  condemned  by 
a  condemned  Saviour. 

4  That  the  righteousness  of  the 
law  might  be  fulfilled  in  iis,  who 
walk  not  after  the  flesh,  but  after 
the  Spirit. 

Our  apostle  here  assigns  another  end  and 
cause  for  which  God  sent  his  Son  into  the 
world ;  namely,  to  do  what  the  law  command- 
ed,as  well  astosufler  what  the  law  threaten- 
ed ;  perfectly  to  fulfil  the  righteousness  of 
the  law  for  us,  which  it  was  impossible  for 
us  to  do  for  ourselves  ;  for  the  sake  of  which 
we  are  accounted  righteous  in  the  sight  of 
God.      Learn   hence,    1.  That  our    Lord 


6i 


ROMANS. 


Chap.  VII. 


Jesus  Christ,  being  made  under  the  law, 
fulfilled  the  law;  whatsoever  the  law  did 
or  could  demand,  is  fully  satisfied  and  ful- 
filled by  Christ.  Learn,  2.  That  Christ  hav- 
ing fulfilled  the  law  in  our  behalf,  whatever 
can  be  required  of  us  by  the  way  of  punish- 
ment is  dischar<jed  likewise.  Learn,  3.  That 
though  the  righteousness  of  the  law  be  ful- 
filled for  us  by  Christ,  yet  the  gospel  right- 
eousness must  be  performed  by  us  ourselves. 
Christ  has  answered  the  demands  of  the 
law  for  us,  but  will  never  fulfil  the  con- 
ditions of  I  he  gospel  for  us.  We  must  re- 
pent ourselves,  obey  ourselves,  or  Christ's 
obedience  will  profit  us  nothing;  none 
can  safely  or  comfortably  pretend  to  an 
interest  in  Clirisl's  obedience,  either  active 
or  passive,  but  only  such  who  in  their 
course  are  acted  and  influenced  by  the 
Spirit,  and  not  by  the  flesh.  T/iat  the 
righteousness  of  the  law  might  be  ful- 
filled  in  us,  -who  walk  not  after  the  jlesh., 
but  after  the  Spirit. 

5  Forthey  that  are  after  the  flesh, 
do  mind  the  things  of  tiie  flesii  ;  but 
they  that  are  after  the  Spirit,  the 
things  of  the  Spirit. 

Observe  here,  1.  A  difference  of  persons 
mentioned  ;  those  that  are  after  the  flesh, 
and  them  that  are  after  the  Spirit.  2.  A 
difference  of  properties  belonging  to  these 
persons ;  the  one  minds  the  things  of  the 
flesh,  the  other  the  things  of  the  Spirit. 
They  mind  them  ;  that  is,  they  relish  and 
savour  them,  they  lay  out  their  thoughts 
about  them,  and  let  out  their  endeavours 
after  them.  Learn  hence,  1.  That  there 
are  but  two  sorts  of  men  in  the  world  ; 
some  after  the  flesh,  and  some  after  tlie 
Spirit.  2.  That  these  two  different  sorts  of 
men  have  two  different  objects,  which  they 
savour  and  relish  ;  namely,  the  things  of 
the  flesh,  and  the  things  of  the  Spirit.  2. 
That  all  men  discover  the  true  temper  of 
their  minds,  and  the  complexion  and  dis- 
position of  their  souls,  by  the  respect  which 
they  give  to  either  of  these  objects,  by 
minding  the  things  of  the  flesh,  or  the 
things  of  the  Spirit ;  that  is,  by  minding 
them  willingly  and  cheerfully,  resolvedly 
and  constantly. 

6  For  to  be  carnally  minded  is 
death  ;  but  to  be  spiritually  minded 
is  life  and  peace  : 

In  the  former  verse  we  had  a  description 
of  those   that    are   carnal,   and   tiiem   that 


are  spiritual.  In  this  verse  we  have  the 
end  of  the  one,  and  the  issue  of  the  other : 
the  end  of  the  one  is  death,  the  issue  of 
the  other  is  spiritual  life,  joy,  and  peace. 
Observe,  1.  The  end  and  condition  of  all 
carnally-minded  persons,  so  remaining, 
and  still  continuing,  it  is  death  ;  always 
demeritoriously,  that  which  deserves  death  ; 
and  sometimes  actually  it  procures  and 
hastens  the  sinner's  death  ;  but  especially 
it  exposeth  to  an  endless  and  eternal  death. 
Observe,  2.  The  sweet  fruit  and  joyful  is- 
sue of  spiritual-mindedness :  it  is  life  and 
peace,  1.  It  is  life,  it  is  eternal  life  initi- 
ally, and  it  leads  to  eternal  life  ultimately. 
Grace  is  the  first  degree  of  glory,  and  glory 
but  the  highest  degree  of  grace.  2.  It  is 
peace ;  to  be  spiritually-minded  lays  the 
foundation  of  peace  with  God,  with  con- 
science, with  the  world  ;  the  fruit  of  right- 
eousness is  peace,  quietness,  and  assurance 
for  ever. 

7  Because  the  carnal  mind  is 
enmity  against  God  :  for  it  is  not 
subject  to  the  law  of  God,  neither 
indeed  can  be. 

By  the  carnal  mind,  are  meant  the  ra- 
tional powers  corrupted  by  our  sensitive  ap- 
petite, or  a  mind  enslaved  by  sensual  lusts. 
Such  a  temper  of  mind  is  opposite  to,  yea, 
enmity  against,  God  and  goodness.  Learn 
hence,  1.  That  carnal  persons  are  no  better 
than  enemies  unto  God  :  there  is  a  perfect 
contrariety  in  their  affections,  inclinations, 
and  actions,  to  the  will  of  God.  They  are 
called  haters  of  God  ;  not  that  they  hate 
him  as  a  Creator,  but  as  a  law-giver,  they 
hate  his  holiness,  not  his  goodness.  Learn, 
2.  That  whilst  men  remain  carnally-mind- 
ed, there  is  no  breaking  off  this  enmity 
between  God  and  them  ;  the  carnal  mind, 
whilst  such,  is  not  subject  to  the  law  of 
God,  neither  indeed  can  be  :  not  that  this 
impotency  and  inability  will  excuse  from 
guilt,  because  it  is  not  created,  but  a  self- 
contracted  impotency,  not  a  natural,  but  a 
moral  impotency,  which  arises  from  a  per- 
verse disposition  of  will,  is  joined  with  a 
delight  in  sin,  and  a  strong  aversion  from 
the  holy  commands  of  God.  Man  must 
thank  himself,  and  not  God,  for  his  lame 
hand.  That  he  cannot  be  subject  to  the 
law  of  God,  is  occasioned  by  his  natural 
eniTiity  and  contracted  hardness  of  heart 
against  God. 

8  So  thon  they  that  are  in  the 
flesh  cannot  please  (Jo  '. 


Cl.aj).  VIII. 


ROMANS. 


05 


To  be  in  Ihefiesh,  is  not  barely  to  have 
the  flesh  in  us,  but  prevailing  ir»  us ;  to  be 
wholly  possessed  by  the  flesh,  to  be 
drenched  and  drowned  in  sin ;  instead  of 
fighting  under  Christ's  banner  against  sin, 
to  fight  under  the  banner  of  corrupt  nature 
against  Christ.  Such  cannot  please  God  ; 
nay,  they  cannot  but  displease  him,  both 
in  their   persons  and  in  their   actions;  for 


Spiiitof  Christ:  such  as  are  carnal  and 
sensual  have  not  the  Spirit,  such  as  are 
censorious  and  envious  have  not  the  Spirit, 
such  as  are  malicious  and  revengeful  have 
not  the  Spirit ;  such  as  are  implacable,  and 
of  an  irrcconcileable  temper  of  spirit,  have 
not  the  Spirit  of  Christ.  Observe,  4.  That 
all  such  as  have  not  the  Spirit  of  Christ, 
are  none  of  Christ's  :    they  have   no  spiri- 


none  can   please  him  that  are   unsuitable     tual  relation  to  him,  they  have  no   special 


interest  in  him,  and  can  expect  no  present 
consolation  or  future  happiness  from  him  : 
the  proposition  is  indefinite  and  without 
exception.  If  any  man,  prince  or  peasant, 
rich  or  poor,  bond  or  free,  have  not  the 
Spirit  of  Christ,  he  is  none  of  Christ's. 

10  And  if  Christ  be  in  you,  the 

body  tsdead  because  of  sin  ;   but  the 

is   life  because  of  lighteous- 


and  unlike  unto  him,  because  all  liking  is 
founded  in  likeness,  and  all  complacency 
in  correspondency.  Learn  hence.  That 
carnal  men  neither  do  nor  can  please  God, 
because  not  renewed  by  God,  nor  reconcil- 
ed to  him  :  Such  as  are  in  thejlesh,  can- 
not please  God. 

9  But  ye  are  not  in  the  flesh,  but 
in  the  Spirit,  if  so  be  that  the  Spirit    Spirit 
of  God  dwell  in  you. —  iiess. 

Observe,  He  doth  not  say,  the  flesh  is  lfChrisfbeinyoti,ih2A.\5,hy  his  Holy 
not  in  you,  but  ye  are  not  in  the  flesh,  so  Spirit,  the  body  is  dead,  that  is,  still  sub- 
as  to  be  actuated  and  influenced,  guided  ject  to  death,  because  of  sin,  which  will 
and  governed,  aiisied  and  carried  away,  by     never  cease   to  be  in  us   till  we  die;    bnt 

it Sincere  and  serious  christians,  although     the  Spirit  is  life,  that  is,  will  give  life  to 

they  live  in  the  flesh,  yet  do  they  not  live  it  again,  because  of  righteousness,  or  of 
after  the  flesh.  But  yc  are  in  the  Spirit :  that'jusbfication  which  is  unto  life.  Learn 
that  is,  illuminated,  inclined,  and  enabled 
by  the  Spirit  to  do  the  will  of  God  :  And 
the  Spirit  of  God  dwellelh  in  you,  as  a 
spirit  of  truth  to  enlighten  your  understand- 
ings, as  a  spirit  of  holiness  to  renew  your 
will  and  affection?,  as  a  spirit  of  love  to  in- 
spire the  soul  with  divine  and  unutterable 
desires  after  the  favour  and  grace  cf  God  ; 
and  the  phrase  dwelling  imports  presence 
and  propriety,  fellowship  and  intimacy, 
operation  and  activity,  residence  and  con- 
stancy of  abode. 

• Now  if  any  man  have  not  the 

Spirit  of  Christ,  he  is  none  of  his. 

Observe  here,  1.  That  the  Holy  Ghost 
is  called  the  Spirit  of  Christ  passively 
and  by  way  of  receptic:!,  as  being  bestow- 
ed upon  him,  and  received  by  him  ;  also 
actively,  and  by  way  of  collation,  as  being 
bestowed  by  him,  and  conveyed  from 
him.  Observe,  2.  That  all  sincere  chris- 
tians have  the  Spirit  of  Christ ;  they  have 
him  for  the  blessing  of  conversion,  they 
have  him  for  the  benefit  of  communion  ; 
he  dwells  in  them  by  his  sanctifying  im- 
pressions, powerful  assistances,  quickening 
and  comfortable  influences ;  he  pours  in 
both  the  oil  of  grace,  and  also  the  oil  of 
joy  and  gladness,  into  their  hearts.  Ob- 
serve, 3.  There  are  some  that  have  not  the 

VOL.    II. 


hence,  That  Christ  in  believers  is  a  sure 
pledge  and  earnest  to  them  of  eternal  life, 
Ijoth  in  body  and  soul.  Christ  is  in  believ- 
ers two  ways,  1.  Objectively,  as  the  object 
is  in  the  faculty,  or  the  things  we  think  of, 
love,  and  delight  in,  are  in  our  hearts  and 
minds  :  thus  Christ  is  said  to  dwell  in  our 
hearts  by  faith.  2.  Eflfectively  ;  so  Christ 
is  in  believers  by  his  Spirit,  whose  gracious 
influences  produce  life  in  them,  and  likeness 
unto  him.  Learn,  2.  That  the  bodies  of 
believers  in  whom  Christ  dwells,  are  sub- 
ject to  death  as  well  as  other  men's,  and  that 
because  of  sin  both  original  and  actual ;  sin 
brought  mortality  into  their  natures,  deal !i 
entered  the  world  by  sin,  and  sin  goes  out 
of  the  world  by  death;  they  arc  by  Christ 
delivered  from  the  sting,  but  not  from  the 
stroke  of  death:  Their  bodies  are  dead 
because  of  sin.  Learn,  3.  That  believers, 
though  rnortal,  and  subject  to  death  in  re- 
gard of  their  bodies;  yet  they  live,  and  are 
in  a  state  of  immortality,  in  regard  of  their 
souls.  The  spirit  is  life ;  that  is,  the  spirit 
of  the  believer  is  immortal,  yet  not  exclu- 
sively, but  emphatically ;  not  as  if  other 
men's  souls  did  not  live  after  death,  but  it  is 
a  life  worse  than  death  ;  'tis  a  special  im- 
mortality that  the  believer  is  partaker  of. 
Learn,  4.  The  spirit  of  life  because  of 
ricrhrcousness.      If  we  understand   it  of 


GG 


ROMANS. 


Chap.  VIII. 


Christ's  rigtiteousness,  that  gives  us  a  right 
and  title  to  salvation  ;  if  of  our  own  inhe- 
rent righteousness,  that  is  a  quahfication  to 
fit  and  prepare  for  eternal  life  and  salvation : 
take  it  in  either  sense,  it  teaches  us,  that 
witiiout  righteousness  there  can  be  no  hope 
of  eternal  life  and  happiness ;  we  can  be 
neither  fit  for  the  employment  of  heaven, 
nor  for  the  enjoyment  of  heaven,  without 
it,  Colo.ss,  i.  12. 

11  But  if  the  Spirit  of  him,  that 
raised  up  Jesus  from  the  dead,  dwell 
in  you,  he  that  raised  up  Christ 
from  the  dead  shall  also  quicken 
your  mortal  bodies  by  his  Spirit 
that  dwellethiti  you. 

As  if  the  apostle  had  said,  "  Although 
your  body  must  die,  yet  it  shall  live  again 
in  the  morning  of  the  resurrection,  and  that 
by  virtue  of  the  Spirit  of  Christ  which 
dwelleth  in  you,  and  is  the  bond  of  union 
with  him  your  head  ;  others  shall  be  raised 
by  the  power  of  Christ  as  their  judge,  but 
you  shall  be  raised  by  virtue  of  your  union 
with  him  as  your  head  ;  They  are  raised 
ojficio  Judicis,  beneficio  Mcdialoris."  Ob- 
serve here,  An  happy  resurrection  promised, 
and  the  condition  upon  which  that  promise 
is  made  and  insured  :  ].  An  happy  re- 
surrection promised  ;  the  same  Holy  Spirit 
of  God  that  raised  Christ  shall  raise  you, 
because  the  same  Spirit  dwelleth  in  you. 
Learn  thence,  That  the  bodies  of  the  saints 
are  the  temples  of  the  Holy  Ghost,  his 
dwelling-place,  living,  dying,  and  dead  ;  if 
the  Holy  Spirit  dwells  in  us  here,  sanctify- 
ing our  persons,  the  same  Spirit  will  not 
forsake  our  bodies  in  the  grave,  but  raise 
them  up  to  glory  and  happiness.  Death 
dissolves  all  other  unions  except  that  be- 
twixt the  believer  and  the  Spirit  of  Christ  : 
but  the  grave  itself  cannot  separate  them. 
Observe,  2.  The  condition  upon  which 
this  promise  is  made  and  insured  :  Jf  the 
Spirit  of  him  that  raised  up  Jesus  from 
the  dead  dwell  in  you.  Where  note,  1. 
A  blessed  relation ;  the  Holy  Ghost  is 
called  the  Spirit  of  the  Father,  because 
the  Father  is  the  fountain  and  original  of 
the  Deity,  and  doth  communicate  it  both 
Jo  the  Son  and  to  the  Spirit,  to  teach  us  to 
aeek  unto  the  Father  for  the  gift  of  the  Holy 
Spirit,  he  being  the  donor  and  dispenser  of 
it.  Note,  2.  A  glorious  operation ;  the 
Spirit  raised  up  Jesus  from  the  dead. 
Where  observe,  That  the  holy  scriptures 
ascribe  Christ's   resurrection  to   all   the 


three  persons  in  the  glorious  Trinity  :  the 
Father  raised  him,  Acts  x.  40.  Him  God 
raiscdup  the  third  day.  Christ  raised  him- 
self, John  X.  18.  I  have  power  to  lay  down 
my  lite,  and  to  take  it  up  again.  The  Holy 
Ghost  raised  up  Christ,  1  Pet.  iii.  18.  lie 
■was  put  to  death  in  the  Jlesh,  but  quick- 
ened by  the  Spirit.  Note,  3.  A  gracious 
possession,  and  special  inhabitation  :  He 
dwelleth  in  us,  in  our  hearts  by  his  gifts 
and  graces,  in  our  bodies  as  his  living  tem- 
ples :  which  proves  him  to  be  really  God, 
for  none  but  a  God  possesses  a  temple  ; 
and  also  to  be  a  distinct  person,  not  an 
energy  or  operation,  for  none  but  a  person 
can  be  said  to  inhabit  or  dwell  •,  and  should 
teach  us  to  take  lieed  of  defiling  our  bodies 
by  any  uncleanness,  which  are  or  ought  to 
be  the  temples  of  the  Holy  Ghost  :  "  For 
if  any  man  defile  the  temple  of  God,  him 
will  God  destroy." 

12  Therefore,  brethren,  we  are 
debtors,  not  to  the  flesh,  to  live  after 
the  flesh. 

That  is,  Seeing  the  holy  Spirit  dwelleth 
in  us,  quickening  our  souls  for  the  present, 
and  raising  our  bodies  for  time  to  come, 
furnishing  the  one  with  grace  here,  and 
fitting  the  other  for  glory  hereafter  :  there 
fore  we  ought  to  live  unto  God,  and  not  to 
the  flesh  ;  we  are  not  debtors  to  the  flesh, 
to  live  after  the  flesh.  Where  note. 
That  the  word  flesh  is  not  to  be  taken 
in  a  physical,  but  a  moral  sense;  not 
in  a  physical  sense,  for  the  body  of 
man  ;  every  one  is  a  debtor  to  his  own 
body,  he  owes  it  food  and  clothing,  nou- 
rishment and  provision.  The  beast  must  be 
fed,  though  not  pampered,  lest  it  kick  and 
throw  its  rider.  But  flesh  is  here  to  be  taken 
in  a  moral  sense,  for  sin,  for  the  unregene- 
rate  and  unsanctified  part  in  man :  and 
then  the  sense  is,  that  no  man  owes  any 
thing  to  the  service  and  satisfaction  of  his 
sinful  lusts  and  inordinate  desires  ;  none  of 
us  owe  sin,  Satan,  or  the  world,  an  hour's 
service  ;  these  are  not  warrantable  creditors 
for  any  of  us  to  be  indebted  to.  Learn 
hence.  That  believers  are  not  indebted,  or 
owe  any  thing  to  the  flesh,  but  all  to  the 
Spirit;  the  flesh  is  a  cheater,  an  usurper, 
an  oppressor;  what  it  calls  for,  it  has  no 
right  to  demand:  but  the  Spirit  is  a  just 
creditor,  and  we  are  greatly  indebted  to 
him,  as  the  author  and  producer  of  grace 
in  us,  and  as  he  is  the  preserver  and  in- 
creaser  of  that  grace  in  us  which  he  has 
begun.  O  blessed  Spirit  J  we  owe  all  that 
we  are,  and  all  that  v/e  have,  to  thee,  all 


Chap.   VIII. 


ROMANS. 


67 


that  we  have  in  hand,  and  all  that  we  liave 
ia  hope;  thou  hast  a  right  to  all,  yea,  more 
than  all  that  we  can  pay  thee,  so  infinite- 
ly are  we  indebted  to  thee.  But  for  sin  and 
the  flesh, we  never  promised  any  thing  to  it, 
we  never  got  any  tlimg  by  it,  nothing  but 
shame  and  sorrow  from  it,  and  therulore  we 
are  not  indebted  to  it.  Lord,  keep  us  from 
being  debtors  to  the  most  cruel  and  severe 
creditors  in  the  world,  sin  and  Satan  ;  for 
the  more  we  pay  to  them,  the  more  we 
run  in  arrears  with  thee,  to  whose  justice 
we  must  pay  the  uttermost  farthmg. 

13  For  if  ye  live  after  the  flesh, 
ye  shall  die  :  but  if  ye  tiirough  the 
Spirit  do  mortify  the  deeds  of  the 
body,  ye  shall  live. 

Our  apostle  here  adds  a  farther  reason 
why  a  christian  should  not  live  after  the 
flesh :  before  an  argument  was  drawn  o 
Dedito,  now  d  Damno.  He  told  us  in 
the  former  verse  we  owed  nothing  to  the 
flesh,  here  he  acquaints  us  what  losers  we 
shall  be  by  living  to  the  flesh :  If  yc  live 
after  the  jieah,  ye  shall  die  ;  which  words 
are  a  dreadful  commination,  and  severe 
threatening.  In  which,  observe,  1.  The 
persons  threatened  ;  ye,  the  believing  Ro- 
mans, called  to  be  saints,  chap.  i.  7.  even 
they  are  threatened  with  hell,  who  were 
candidates  of  heaven :  he  threatens  them 
with  death,  to  keep  them  from  death. 
Learn  thence.  That  the  ministers  of  God 
may  use  arguments  drawn  from  hell-tor- 
ments to  dissuade  the  holiest  and  best 
saints  from  sin,  and  to  persuade  them  to 
duty  ;  Jf  ye  live  after  the  flesh,  ^c. 
Observe,  2.  The  threatening  itself.  Ye 
shall  die.  Learn  thence.  That  Almighty 
God  threateneth  all  those  that  live  after  the 
flesh  with  nothing  less  than  eternal  death 
and  damnation.  To  live  after  the  flesh, 
is  to  have  the  flesh  our  governing  principle, 
our  work  and  trade,  our  scope  and  end  ; 
and  to  die  for  living  after  the  flesh,  is  to 
undergo  a  temporal,  spiritual,  and  eternal 
death  ;  an  everlasting  banishment  from  the 
blessed  presence  of  him  in  whose  presence 
is  fulness  of  joy  :  But  if  ye  through  the 
Spirit  do  mortify  the  deeds  of  the  body, 
ye  shall  live.  The  former  words  were  a 
threatening  to  excite  our  industry  ;  these  are 
a  promise  to  prevent  our  dejection.  In 
which  observe,  1.  The  act  specified,  or 
f^uty  enjoined,  and  that  is  mortification  : 
Jfye  mortifi,  that  is,  kill  every  sin.  'Tis 
not  enough  to  oppose  sin,  but  we  must  de- 


stroy sin;  nothing  but  the  destruction  of 
sin  must  content  us.  Note  also,  The  con- 
tinuance of  the  act.  If  ye  do  mortify  : 
though  they  had  already  mortified  sin,  yet 
they  are  called  upon  to  proceed  in  the 
work  :  the  a.\e  must  be  daily  laid  to  the 
lOot,  and  the  knife  must  still  stick  in  the 
tiiroat  of  sin,  till  it  drops  down  dead. 
Mortification  must  be  continual,  and  it 
must  necessarily  be  painful  •,  nothing  that 
has  life  will  be  put  to  death  without  pain 
and  struggling ;  the  longer  we  delay  to 
mortify  sin,  the  more  painful  shall  we  make 
it  to  ourselves.  Observe,  2.  The  proper 
object  of  this  duty.  The  deeds  of  the  body  : 
by  which  all  sin  is  to  be  understood,  relat- 
ing both  to  the  inward  and  outward  man, 
though  the  latter  only  be  mentioned,  be- 
cause the  body  is  that  which  is  manifesta- 
tivum  pcccati,  it  is  that  wherein  sin  doth 
especially  show  and  discover  itself.  Learn 
hence.  Mortification  must  be  universal 
as  well  as  continual,  not  one  deed,  but 
deeds;  not  thedeedsof  the  body  only,  but 
of  the  soul  also,  must  be  mortified  ;  all  evil 
dispos;tions,  depraved  habits,  corrupt  affec- 
tions, as  well  as  irregular  actions,  must  be 
watched  against,  and  the  whole  body  of 
sin  become  the  object  of  mortification. 
Observe,  3,  The  agents  in  this  work,  and 
they  are  two:  1.  The  more  principal 
agent  is  the  Holy  Spirit.  2.  The  less  prin- 
cipal is  the  christian  himself.  Jf  ye 
through  the  Spirit:  we  can  do  nothing 
without  him,  he  will  do  nothing  without 
us.  Learn  hence.  That  in  mortifying  sin 
the  Spirit's  assistance  and  our  endeavoure 
must  concur :  mortification  indeed  is  not 
the  work  of  nature,  yet  man  must  be  an 
agent  in  it,  not  in  his  own  but  in  God's 
strength  ;  we  have  brought  sin,  that  rebel, 
into  our  own  souls,  and  we  must  use  our 
own  endeavours  to  cast  it  out ;  true,  it  can- 
not be  done  alone  by  ourselves,  but  it  will 
never  be  done  without  ourselves  :  we  can 
sin  of  ourselves,  but  cannot  overcome  sin 
by  ourselves  ;  we  know  how  to  be  slaves, 
but  are  unable""of  ourselves  to  be  conquerors. 
The  believer  is  principium  activum,  but 
the  spirit  is  principium  effcctivu7n.  Ob- 
serve, 4.  The  reward  promised  to  the  per- 
formers and  performance  of  this  duty  ;  Yc 
shall  live;  namely,  a  life  of  grace  and 
holiness,  a  life  of  joy  and  comfort,  a  life 
of  glory  and  happiness.  Our  life  of  grace 
is  an  evidence  and  an  earnest  of  the  life 
of  glory  :  grace  is  glory  in  the  bud,  and 
glory  is  grace  in  the  fruit.  Learn,  That  a 
life  of  grace  and  comfort  on  earth,  together 
V  2 


with  a  life  of  glory  and  happiness  in  heaven, 
is  and  sliall  be  the  assured  portion  and  pri- 
vilege of  all  those,  who  by  the  Spirit's  as- 
sistance, and  their  own  concurring  endea- 
vours, do  mortify  sin,  and  crucify  the  deeds 
of  the  body  :  If  ye  mortify,  S\-c.  ye  shall 
live :  that  is,  holily,  comfortably,  and 
eternally  ;  ye  shall  live  a  life  of  exemplary 
graciousness,  a  life  of  highest  delight  and 
pleasure  on  earth,  and  of  eternal  blessedness 
and  glory  in  heaven. 

14  For  as  many  as  are  led  by 
the  Spirit  of  God,  they  are  the  sons 
of  God. 

Observe  here,  1.  A  glorious  privilege 
proclaimed,  the  being  t/ie  sons  of  God. 
2.  A  description  of  the  persons  to  whom 
that  privilege  doth  belong,  they  are  such  as 
are  led  by  the  Spirit  of  God.  Learn,  1. 
That  the  Holy  Spirit  of  God  doth  perforin 
the  otiice  of  a  guide  and  leader  to  all  the 
children  of  God  !  he  gives  life  and  motion 
to  them,  by  infusing  gracious  habits, 
{Eztk.  xxxvi.  26.)  by  exciting  the  soul  to 
act  suitably  thereunto,  and  by  assisting  it 
in  acting ;  he  gives  directions  and  guid- 
ance to  them,  he  directs  their  actions,  by 
enlightening  their  understandings,  by  guid- 
ing their  inclinations,  by  influencing  a;,d 
inclining  their  wills  ;  and  where  he  guides 
he  governs.  A  general  that  leads  an  army, 
orders  its  motions  and  marches ;  as  Christ 
was,  so  the  Holy  Spirit  is,  a  leader  and 
commander  to  the  people.  Learn,  2.  That 
such  as  are  thus  led  by  the  Spirit  of  God, 
may  know  and  conclude  themselves  to  be 
the  sons  of  God,  because  holiness  is  a  cer- 
tain evidence  of  adoption.  Such  as  are  led 
by  God's  Spirit,  are  undoubtedly  God's 
children  ;  and  such  as  are  not  his  children, 
refuse  to  be  led  by  the  Spirit,  but  live  under 
the  uncontrolled  activity  of  their  own. 

15  For  ye  have  not  received  the 
Spirit  of  bondage  again,  to  fear; 
but  ye  have  received  the  Spirit  of 
adoption,  whereby  we  cry,  Abba, 
Father. 

Observe,  1.  That  there  is  a  spirit  of 
bondage,  which  the  children  of  God  do  for 
some  time  receive,  working  fcdr  in  them. 
By  the  spirit  of  bondage,  understand  those 
convictions  and  terrors  of  conscience  which 
awakened  persons  labour  under,  when  the 
law  of  God  charges  them  home  with  the 
guilt  of  sin,  anc>  lays  them  under  direful 


ROMANS.  Chap,  VIII. 

apprehensions  of  the  wrath  of  God.  The 
spirit  of  bondage  is  neither  to  be  slighted, 
nor  yet  to  be  rested  in  :  not  to  be  slighted, 
because  it  is  preparatory  to  conversion  : 
and  not  to  be  rested  in,  because  it  is  like 
a  spark  of  hell  kindled  in  the  conscience ; 
it  is  as  a  bearded  arrow  shot  into  the  con- 
science, which  only  the  hand  of  God  can 
pluck  out.  Observe,  2.  That  the  spirit 
of  bondage  to  God's  children,  is  succeeded 
by  and  ends  in  a  Spirit  of  adoption ;  the 
signs  of  such  a  spirit  are  a  child-like  love 
to  God,  a  child-like  fear  and  hope,  a 
child-like  trust  and  dependence,  and  a 
child-like  obedience  to  his  commands. 
Observe,  3.  That  God's  Holy  Spirit,  after 
he  has  once  been  a  Spirit  of  adoption, 
never  again  becomes  a  spirit  of  bondage 
to  the  same  soul :  Ye  have  not  received 
the  Spirit  of  bondage  again  to  fear. 
Observe,  4.  That  one  principal  work  of 
the  Spirit  of  adoption  is  to  enliven  and 
embolden  the  soul  in  prayer,  whereby  wc 
cry,  Abba,  Father. 

IG  Tlie  Spirit  itself  beareth  wit- 
ness with  our  spirit,  that  ue  are  the 
children  of  God. 

Observe  here,  1.  That  our  adoption  info 
God's  family  is  evidenced  by  the  testimony 
of  the  Spirit,  bearing  witness  to  and  with 
our  spirits  :  here  are  two  witnesses  produ- 
ced to  testify  the  truth  of  a  believer's  adop- 
tion, namely,  God's  Spirit  and  his  own  ; 
the  Spirit  testifies  by  laying  down  marks  of 
trial  in  the  holy  scriptures,  by  working 
such  graces  in  us  as  are  peculiar  to  God's 
children,  and  by  helping  us  to  discover  this 
work  in  our  own  souls  more  clearly  and 
evidently  ;  our  own  spirits  testify  by  re- 
flecting upon  our  primitive  conversion, 
upon  our  habitual  disposition,  upon  our 
general  conversation ;  the  Spirit  testifies 
our  adoption  by  evidencing  to  us  our  sanc- 
tification  :  and  all  this  is  done,  not  by  sud- 
den impulses,  and  immediate  inspirations, 
which  is  the  witnessing  of  the  Spirit  that 
enthusiasts  pretend  to;  but  the  Spirit  wit- 
nesses in  a  way  of  argumentation.  Thus, 
whoever  repents,  believes,  and  obeys  the 
gospel,  says  the  scripture,  shall  be  saved  ; 
but  the  Spirit  helps  us  to  see  that  we  do  so, 
and  accordingly  enables  us  to  infer  and 
conclude  that  we  shall  be  saved.  Observe, 
2.  That  a  christian  may  in  this  life,  without 
a  divine  revelation,  attain  a  well-grounded 
assurance  of  his  adoption  and  salvation  ; 
for  the  Spirit  of  God  both  bear  witness  to 
him.  and  bears  witness  M'ith  him,  as  to-uch- 


Chaj).  VIII. 


ROMANS. 


ing  (he  sincerity  of  his  heart  and  life.  Ob- 
seive  lastly.  That  tiiere  is  no  safe  and  secure 
way  to  prove  our  adoption,  but  by  testi- 
monies brought  of  our  sanctificalion  :  the 
privy  seal  of  our  adoption  must  be  thus  at- 
tested under  the  broad  seal  of  our  sanctifi- 
cation;  the  goodness  of  our  stale  and  con- 
dition must  be  evidenced  by  the  hohness  of 
ouj-  lives  and  conversation. 

17  And  if  children,  then  heirs  ; 
neirs  of  God,  and  joint-lieirs  with 
Christ ; — 

Our  apostle,  having  asserted  and  insured 
the   believers   adoption    in   the  foregoing 
verses,  doth  in  this  verse  infer  the  certainty 
of  his  inheritance  :  If  children,  then  heirs. 
Learn  thence,  That  ail  God's  children,  by 
six'cial  grace  and   adoption,  are  undoubted 
heirs  of  a  blessed  and  glorious  inheritance. 
He  next  declares   whom  they  arc  heirs  of, 
and  whom  they  are  heirs  with  ;    they   are 
heirs  of  God,  and Joinf. heirs  with  Christ 
I.  liiey  are   heirs  of  God,  they  do  inherit 
God   himself,  their  Father  is  their  portion  : 
man  leaves  his  heirs  what  he  has,  God  gives 
his  heirs  what  he  is;  he  which  gives  them 
the    inheritance,    is   the   inheritance   itself 
which  he  gives  them,  by  being  not   only 
iieirs  to  him,  but  heirs  of  him  :  they  have 
an  interest  in  all  his  attributes :  his  wisdom 
is  theirs  to    guide   and   direct   them,    his 
power   is   theirs   to   sustain   and    preserve 
them,  his  mercy  and  pitv  is  theirs  to   re- 
leve  and    succour  them."    O  happy    and 
blessed   privilege  of  God's   adopted  ones ! 
ihey   are  not   heirs  of  heaven,  but  heirs  of 
God   himself;    they    have   him   for   their 
portion,  and   exceeding  great  reward.     2 
1  hey  are  heirs  with   Christ ;    as  Christ    is 
God's  heir,  so  are  they  heirs   with   Christ ; 
Christ  IS  God's  heir  by  nature,  as  he  is  the 
bon  of  God  by  nature,  whatever  is  God's 
IS  his ;  and  they   are    heirs    with    Christ  • 
they  are  members   of  him,  and   shall    be 
heirs  with  him,    1    Cor.    iii.   ult.     All   is 
yours,   and  ye  are  Christ's,  Eph.    i     11 
In  him  we  have  obtained  the  inheritance  • 
we  are  lieirs  in  his  right.     O  blessed  Jesus  ' 
how  endearing  are  our  obligations  to  thee  ' 
All  that  we  have  is  from  thee,   by    thee 
and  in  thee  :  we  are  chosen  in  thee,  jus- 
tified by  thee,  sanctified  through  thee,  and 
shall  be  glorified  with  thee  :    For  if  chil- 
dren,   then    heirs ;     heirs   of  God,    and 
joint-heirs  -with  Christ.     It  follows, 

If  so  be  that  we  siifFe'r  with 

him,  that  we  inav   he  also  tilorified 
together. 


OJ) 


Here  we  see  what   accompanieth   oit 
adoption,  namely,   present  affliction  ;    we 
are  now  to  suffer,  but  not  alone,  we  suffer 
with  Christ;  If  so  be   that  xie  sufer  with 
hvn.     This  ?/is  not  a  word  of  ambiguity 
and  doubting,  but  a  word  of  certainty  and 
assurance,  and  signifies  as  much  as  seeing 
that  we  suffer  with  him.     Learn    hence,  \ 
Ihat  a  state  of  suffering  and  afl^iction  on 
earth  is  one  condition  of  obtaining  our  glo- 
rious  inheritance  in  heaven  ;  we  must  suf- 
fer,  that  God  may  be  glorified,  our  graces 
improved,  our  love  to  the  world  mortified, 
our  longings  for  heaven  increased.     Learn,' 
2.  That  the  sufferings  of  believers   are  the 
sufferings  of  Christ ;  they    suffer  with  him 
and  he  with  them :    they  suffer  with  him' 
in  a  way  of  conformity,  he  with  them  in  a 
way  of  tender  sympathy  ;  they  are  sensible 
of  any  indignity  offered  to  him,  and   he  is 
sensible  of  any  injury  offered  to  them  :  the 
suffering  saint  pledges  Christ  in    his  own 
cup.     Farther,  they  suffer  with  him,  when 
they  suffer  for   him,  when  they   suffer  in 
his  cause,  and  for  his  sake,  that  is,  for  doing 
their  duty.     Finally,  they  suffer  with  him! 
when  they  suffer  by  an  assistance  derived 
from    him,  when  by   his  enablement,  and 
by  a  power  communicated  from  him,  they 
suffer  hard  things  for  his  name  and   truth. 
Learn,  3.  That  as  sufferings  go  before  glory 
so  glory  shall  certainly   follow  sufferings' 
If  we  suffer   with  him,  we  shall  be  also 
glorified  together.     Suffering  is  the  beaten 
path  to  glory,  and  that  which  makes  it  so 
much  the  more  glorious ;    suffering  fits  us 
for  glory,  and  disposes  us  for  the  reception 
and  fruition  of  it ;  by  the  cross  we  are  fit- 
ted for  the  crown.     Learn,   4.  The  suffer- 
ing members  shall  not  only  be  glorified, 
but  be  conformable  to  their  glorified  head 
m  glory ;  as  they  have  here  suffered  with 
him,    they    shall     hereafter    be    glorified 
together,  not  with  equal  glory,   but    with 
the  same  kind  of  glory.     Three  things   are 
miplied  in  our  being  glorified  together  with 
Christ:   1.  Conformity:  we  shall   be  like 
him   in    glory.      2.    Concomitancy  :    we 
shall  accompany  him,  and  be  present  with 
him  in  glory.     3.  Conveyance  or  deriva- 
tion :  we  shall  be  glorified  with  him  ;  that 
IS,  our  glory  shall  be  derived   from  him ; 
his  glory  shall  be  reflected  upon  us,  and  we 
shall  shine  in  his   beams.     O   happy  con- 
dition of  God's  adopted  and  afflicted  chil- 
dren  ;  The  supports  which  you  have  under 
suffering,  the  comfort  which  you  have  in 
suffering,  the  benefits  which  you  have  by 
suffering,  and  the  glory  which  will  follow 


70 


ROMANS. 


Chap.  VIII. 


after  suffering,  render  it  not  only  tolerable 
but  desirable ;  well  may  they  glory  in  tri- 
bulation, which  expect  such  a  glory  after  it. 

18  For  I  reckon  that  the  suffer- 
ings of  this  present  time  are  not 
worthy  to  be  compared  with  the  glory 
which  shall  be  revealed  in  us. 

Observe  here,  1.  The  nature  and  property 
of  the  saints'  present  sufferings  :  they  are 
short  and  momentary,  the  sufferings  of 
this  present  time.  If  sharp,  they  shall  yet 
be  short ;  though  great,  they  cannot  be 
long ;  for  their  afflictions  cannot  last  longer 
than  their  lives ;  the  one  shall  end  when 
the  other  ends.  O  blessed  condition  of  the 
righteous  !  your  afflictions  are  only  for  the 
present  time,  the  grave  will  set  you  beyond 
the  reach  of  trouble.  Ah,  wretched  con- 
dition of  the  wicked  !  your  sufferings  are 
not  only  for  thi's  present  time,  but  for 
eternal  ages ;  your  worm  will  never  die, 
your  (ire  never  be  quenched,  but  you  shall 
be  punished  with  everlasting  destruction 
from  the  presence  of  the  Lord.  Observe,  2. 
The  nature  and  property  of  the  saints'  fu- 
ture glory  :  'tis  hidden,  'tis  a  g/ori/  that 
shah  be  revealed.  Learn  hence.  That  the 
glory  which  God  has  prepared  for  his  suf- 
fering saints  and  children,  is  an  hidden 
glory  ;  for  it  is  hidden  from  the  eye  of  the 
world,  and  lies  altogether  out  of  their  sight 
and  view,  and  it  is  in  a  great  measure 
hidden  from  the  saints  themselves  ;  it  is 
now  the  object  of  their  faith,  but  ere  long 
it  shall  be  the  object  of  their  sight.  Ob- 
serve, 3.  The  vast  disproportion  between 
the  christian's  present  suffering,  and  his  fu- 
ture glory  and  happiness :  the  one  is  not 
worthy  to  be  compared  with  the  other: 
The  sufferings  of  this  present  time  are 
■not  "Worthy  to  be  compared  with  the  glory 
that  shall  be  revealed.  Learn  hence. 
That  the  weight  of  the  saints'  cross  is  not 
comparable  with  the  glory  of  their  crown ; 
the  happiness  of  their  future  glorified  state 
doth  infinitely  outweigh  the  misery  of  their 
present  afflicted  state,  they  are  not  to  be 
named  in  the  same  day.  Observe,  4.  The 
apostle's  judgment  or  determination  about 
this  matter :  I  reckon.  "  I  have  cast  up 
the  matter,"  as  if  the  apostle  had  said,  "  and 
have  had  my  share  of  sufferings ;  but  I 
make  light  of  them,  they  are  not  worth 
speaking  of,  compared  with  the  glory  I 
shall  receive  as  the  reward  of  my  sufferings." 
Learn  hence,  That  such  of  the  saints  of 
God  as  have  been  exercised  and  tried  with 


the  heaviest  sufferings,  make  lightest  of 
them,  having  the  highest  account  of  heaven's 
glory :  I  reckon  that  the  sufferings  of 
this  present  time  are  not  worthy  to  be 
compared  with  the  glory,  Sfc. 

19  For  the  earnest  expectation 
of  the  creature  waiteth  for  the  mani- 
festation of  the  sons  of  God.  20 
For  the  creature  was  made  subject 
to  vanity,  not  willingly,  but  by  reason 
of  him  who  hath  subjected  the  same 
in  hope;  *21  Because  the  creature 
itself  also  shall  be  delivered  from  the 
bondage  of  corruption  into  the  glo- 
rious liberty  of  the  children  of  God. 
22  For  we  know  that  the  whole  crea- 
tion groaneth  and  travaileth  in  pain 
together  until  now. 

Observe  here,  1,  That  there  is  a  time 
indeed  a-coming,  when  all  the  sons  of  God, 
all  his  adopted  children,  shall  be  made 
manifest.  How  manifest  ?  L  In  their  per- 
sons :  It  shall  then  appear  who  are  God's 
sons,  and  who  are  Satan's  servants ;  they 
shall  then  be  made  manifest  to  themselves, 
to  one  another;  yea,  to  the  very  con- 
sciences of  the  wicked.  2.  In  their  actions, 
1  Cor.  iii.  13.  Every  man's  work  shall 
be  made  manifest  of  what  nature  it  is, 
what  they  have  done,  whose  interest  they 
were  in.  3.  In  their  condition,  their  glory 
and  happiness  shall  be  made  manifest  : 
When  Christ  their  life  shall  appear,  they 
shall  appear  with  him  in  glory.  Observe, 
2.  That  the  creature,  or  whole  creation, 
expecteth,  waiteth,  and  longeth,  for  the 
time  of  this  manifestation.  Some  by  the 
creature,  and  the  whole  creation,  here 
understand  the  Gentile  world ;  and  then 
the  sense  is,  "  That  the  heathens  shall,  by 
the  preaching  of  the  gospel,  be  rescued 
from  their  idolatry,  unto  which  they  have 
been  long  enslaved,  and  be  brought  into 
the  glorious  condition  of  Chr'st's  redeemed 
ones,  to  whom  the  glorious  inheritance  of 
heaven  doth  belong."  But  others,  by  the 
creature,  and  the  whole  creation,  under- 
stand this  miserable  world,  sensitive  and 
rational,  animate  and  inanimate  ;  and  then 
the  sense  is,  "  That  the  whole  frame  and 
course  of  the  creation  is  so  ordered  and 
disposed  of  by  God,  as  that  it  carries  in  it 
a  vehement  desire  and  earnest  longing  for 
the  full  manifestation  of  God's  glory  in  and 
towards  bis  children."  Observe,  3.  The 
present  condition    which   the  creature  is 


Cl.ap.  Vlll.  ROMANS. 

subjected  to  through  the  sin  of  man,  it   ts 
made  subject   to  vanily  ;    tliat  is,  to  cor- 
ruption and    mortality,  to   servitude   and 
servility  :  the  sin  of  man  did  not  only  stain 
the  glory  of  man,  but  marred  and  spoiled 
the  beauty  of  the  whole  creation  ;  all  crea- 
tures  are    fallen    from  the    first    perfection 
by  the  fall  of  our  first   parents.     Observe, 
4.  The  restlessness  and  uneasiness  of  the 
creature  under    this  vanity  and  servility : 
it    groans   like   a  man  under  a  burden,  or 
likea  tKW'ailing  woman  in  labour.     Learn 
hence,  That  the  sin  of  man   is  burdensome 
to  the  senseless  creature :  it  is  in  continual 
labour  to  serve  man's  necessity  ;  it   is  oft- 
times   punished  together  with  man  for  the 
sin  of  man  ;  witness  the   old   world,  and 
Sodom  ;   and  as  they    are  oft-times  con- 
strained and  compelled  by   men   to  serve 
the  lusts  of  men,  thus  the   whole  creation 
groaneth  under  the  burden  of  man's  sin, 
when  he  himself  groans  not :  and  accord- 
ingly  the  groans  of  the  creature  are  up- 
braiding groans,  they  upbraid  our  stupi- 
dity and  unthankfulness  ;  they  are  accusing 
groans,  as  they  will   witness  against  us  at 
the  bar  of  God  ;  they  are  awakening  groans, 
to  excite  and  stir  us  up  to  sigh  and  long  for 
a  better   state ;  and    they    are    instructive 
groans,  to  teach  us  our  sins,  and  their  va- 
nity.    5.  The  expectation  which  the  crea- 
ture is  under  of  a  state  of  liberty. and  free- 
dom from  the  vanity  and  corruption  which 
they  are  now  subject  to  for  our  sin  :  it  has 
an  earnest  expectation  of  being  delivered 
from   this   bondage.      But   how   can   the 
senseless  and  inanimate  part  of  the  creation 
be  said  to  have  an  earnest  expectation  ?- 
Not  properly,  as  if  the  creature  was  able  to 
put  forth  such  an  act  directly  ;  for  then  it 
must  be  supposed  to  have  not  only  life  and 
sense,  but  reason  and  grace  :  but  the  mean- 
ing is,  That  there  is  a  vehement  inclination 
in  the  creature  to  be  restored  to   that  first 
condition  which  it  was  in  before  the   fall  ; 
and  accordingly  it  is  said  to  -wait  for  the 
7uanifcstation  of  the  sons  of  God :    that 
is,  for  that  liberty  and  freedom  from  servili- 
ty and  corruption,  which,  according  to  their 
capacity,  the  creatures  hope  for  and  expect, 
■when  the  full  privileges  and  dignities  of  the 
sons  of  God  shall  be  manifested.     Observe 
lastly.  That  the   liberty  which  God's  chil- 
dren are  reserved  for,  and   appointed  to, 
is  a  glorious  liberty  ;  that  is,  a  liberty  which 
shall  be  attended  with  unspeakable  glory  : 
The  creature  sliall  he  delivered  from  the 
bondage  of  corruption,   info  the  glorious 
'•hrrly  of  the  children  of  God. 


7! 


23  And  not  only  they,  but  our- 
selves also,  which  have  the  first- 
fruits  of  the  Spirit,  even  we  our- 
selves groan  within  ourselves,  wait- 
ing for  the  adoption,  to  wit,  the  re- 
demption of  our  body. 

And  not  onli/  the)/  :  that  is,  all  the  crea- 
tures  in   the  visible  creation,  join  in  this, 
they   groan   together ;   they  do  not  some 
groan,   and   others  sing ;    some  travail   in 
pain,  and  others  in  pleasure.     But  they  all 
groan   and  travail  together  in   pain   until 
now,  that  is,  until  the  glorious  manifesta- 
tion of  the  sons  of  God  ;  but  not  only  do 
they  groan,  but   we   ourselves  also,  who 
have  the  first-fruits  of  the  Spirit,  &c.     Ob- 
serve here,  1 .  A  special  description  of  God's 
adopted  children  :  they  have  the  first-fruits 
of  the  Spirit ;  that   is,  they   have  the  Holy 
Spirit  in  its  sanctifying  gifls,  and  graces, and 
comforts,  in   some  measure ;    called   here 
first-fruits,  because  of  the  smallness  of  their 
quantity.      The    first-fruits   were   but   an 
handful,  a  little  portion  in  comparison  of 
the  whole  crop ;  yet    was  it  an  evidence 
and  pledge  that  God  would  give  them  the 
full  crop.      Thus  grace  is    an   earnest  of 
glory,   it  is   a   pledge  of  everlasting   life  ; 
the  beginnings  of  grace   here  are   certain 
forerunners  of  the  accomplishment  of  glory 
hereafter.      Observe,   2.    The  actions   at- 
tributed to  the  fore-mentioned  persons  :  they 
groan,    they  wait.      1.    They  groan,   IFe 
■who  have  the  first-fruits  of  the  Spirit  do 
groan  ;  they  groan   under  the  burden  of 
sin  and  affliction  :  the  guilt  of  sin,  the  pol- 
lution of  sin,  the  sad  remains  of  indwelling 
sin,  make  them  groan  ;  their  proneness  and 
inclination  to  evil,  their  backwardness  and 
indisposition  to  good,  make  them  groan  ; 
their  too  frequent  backslidings,  their  daily 
infirmities  make  them  groan  ;  their  suffer- 
ings also   from  God,  and  from   man   for 
God's  sake,  cause  them  to  groan  :  but  it  is 
added,  JVc  groan   within  ourselves ;  Ihat 
is,  secretly  to  ourselves,  undiscerned  by  the 
world,  and  in  a  manner  peculiar  to  our- 
selves,  as  persons  influenced  by   religion 
and  grace  :    as  christians  have  joys  and 
comforts,  so  have  they  griefs  and  groans, 
peculiar   to   themselves.      2.    They   wait: 
but  for  what  ?     1.  For  the  adoption,  that 
is,   for  the  completing  of  their  adoption, 
for  the  last  finishing  stroke  in  their  sanc- 
tification,  and  for  their  perfect  glorification. 
2.  For  the  redemption  of  their  bodies;  that 
IS,  for  their  resurrection,  for  their  redemption 
from  mortality  and  corruption,  for  the  re- 


72 


ROMANS. 


Chap.  Vlil 


demption  of  their  whole  man,  soul  and  body, 
do 'believers  wait :  their  bodies  were  members 
of  Christ,  temples  of  the  Holy  Ghost,  in- 
struments of  and  companions  with  the  soul 
in  holy  duties;  and  accordingly  the  hour  is 
coming  when  the  complete  redemption 
both  of  soul  and  body  shall  be  fully  and 
finally  perfected ;  but  in  the  mean  time 
they  groan  and  wait  for  it.  Learn  from 
the  whole.  That  all  sanctified  christians, 
who  have  received  the  first-fruits  of  the 
Spirit,  do  groan  and  wait  for  a  much  better 
state  than  what  they  do  at  present  enjoy. 

24  For  we  are  saved  by  hope : 
but  hope  that  is  seen  is  not  hope: 
for  what  a  man  seeth,  why  doth  he 
yet  hope  for  ?  25  But  if  we  hope 
for  that  we  see  not,  then  do  we 
with  patience  wait  for  it. 

We  are  saved  dj/  hope  ;  that  is,  we  are  at 
present  supported  by  hope,  our  present  ex- 
pectation of  our  future  glorious  condition 
bearcth  up  our  spirit  under  its  sufferings,  and 
carrieth  us  joyfully  through  all  difficulties: 
or.  We  are  saved  by  hope  ;  that  is,  ail  the 
salvation  which  we  have  at  present  is  in 
hope,  not  in  hand  ;  in  expectation,  not  in 
possession  ;  heaven  in  hope  is  more  worth 
than  the  whole  world  in  hand  ;  and  seeing 
there  is  a  certainty  of  hope,  there  is  also 
of  salvation  :  We  are  saved  bj/  hope.  Ob- 
serve next,  The  nature  of  hope  declared  : 
'tis  an  expectation  of  good  things  promised, 
but  not  enjoyed  ;  vision  and  fruition  put  an 
end  to  hope ;  none  hopes  for  that  he  al- 
ready enjoys.  Hope  is  conversant  about 
things  unseen,  as  well  as  faith  :  Faith  is  the 
evidence  of  things  not  seen,  and  hope  is 
the  expectation  of  those  things  :  The  object 
of  hope  is  a  future  good,  a  possible  good,  a 
promised  good,  a  good  promised  by  God, 
and  believed  by  us.  Observe  lastly,  The 
necessary  adjunct  and  the  inseparable  com- 
panion of  hope  ;  and  tiiat  is  patience,  and 
waiting  for  the  good  hoped  for :  If  ive 
hope,  Sfc.  then  do  xoc  -with  patience  loaif, 
Src.  Learn  hence.  That  they  only  hope 
for  eternal  life  aright,  who  continue  in  llie 
pursuit  of  it  with  patience  and  perseverance: 
there  must  be  found  with  us  a  waiting  pa- 
tience, a  working  patience,  a  bearing  and 
forbearing  patience,  with  a  persevering 
continuance  in  well-doing,  if  we  hope  for 
glory,  immortality,  and  eternal  life. 

26  Likewise  the  Spirit  itself 
hclpeth  our  infirmities  :  for  we  know 
not  wliat  we  should  pray  for  as  we 


ought  :  but  the  Spirit  itself  makcth 
intercession  for  us  with  groanings 
which  cannot  be  uttered. 

Learn  hence,  1.  That  the  holiest  and 
best  of  saints  labour  oft-times  under  great 
infirmities  in  the  work  and  duty  of  prayer, 
not  knowing  what  to  pray  for,  or  how  to 
manage  that  important  affair  as  they  ought. 
Hence  it  was  that  the  apostles  themselves, 
being  sensible  of  their  own  disability  in  this 
kind,  made  their  addresses  to  Christ  himself 
to  teach  and  instruct  them  how  to  pray, 
Lukexi.  ].  Learn,  2.  That  it  is  the  work 
and  office  of  the  Holy  Spirit  of  God  to  help 
our  infirmities  in  prayer,  or,  as  the  word 
signifies,  to  help  together  with  us,  to  set  his 
shoulder  to  ours,  and  lift  with  us  at  the 
same  burden  :  the  Spirit  of  Christ  and  our 
own  spirit  must  both  do  their  part  in  carry- 
ing on  this  work  ;  if  ever  we  expect  the 
Spirit's  assistance,  we  must  exert  our  own 
endeavours.  More  particularly  ;  the  Spirit 
helps  us  in  prayer,  by  working  in  us  a 
deep  sense  of  our  spiritual  wants,  by  giving 
us  an  insight  into  the  pron)ises,  and  en- 
abling us  to  plead  them  at  the  throne  of 
grace,  by  creating  and  stirring  up  desires  in 
our  souls  to  have  our  wants  supplied,  by 
encouraging  and  emboldening  us  to  come 
to  God  in  prayer  as  to  a  father,  with  an 
humble  reverence  and  child-like  confidence. 
But  though  the  Holy  Spirit  be  our  guide 
and  assistant  in  this  duty,  yet  not  so  as  to 
give  us  occasion  to  think  that  the  words  of 
prayer  are  immediately  inspired  and  dic- 
tated to  us  by  the  Holy  Ghost  :  let  us  have 
a  care  that  we  mistake  not  an  idle  and  fool- 
ish loquacity,  a  frothy  eloquence  and  affect, 
ed  language,  outward  vehemency  and  bold- 
ness of  speech,  a  natural  fervency,  or  an  ac- 
quired fluency  of  expression,  for  the  Spirit'; 
help  and  assistance  in  prayer.  Implore  tin 
Spirit's  help,  and  he  will  help  thy  infirmi- 
ties :  he  will  show  thee  tiiy  sins,  to  give 
thee  matter  of  confession  ;  he  vvill  show 
thee  thy  wants,  to  give  thee  matter  of  pe- 
tition ;  he  will  show  thee  the  mercies  and 
blessings  of  God,  to  yield  thee  matter  of 
thanksgiving  ;  he  will  show  thee  the 
church's  miseries  and  necessities,  to  furnish 
thee  with  matter  of  intercession.  Thus  the 
Spirit  will  assist  thee,  but  never  expect  that 
he  should  act  without  thee.  Learn,  3. 
What  is  the  proper  work  and  office  of  the 
Holy  Spirit  in  prayer  :  it  is  to  make  inter- 
cession for  us  with  groa7iings  which  can- 
not be  uttered.  But  how  is  the  Spirit  our 
intercessor  ?    Is    not  that  Christ's    oflfice  ? 


Chap.  VIII. 


ROMANS. 


73 


Ans.  Christ  is  an  intercessor  for  us,  tlie 
Holy  Spirit  is  an  intercessor  in  us.  Christ, 
in  respect  of  his  meritorious  sufferings,  is  an 
advocate,  mediator,  and  intercessor  with 
the  Father  for  us.  The  Holy  Spirit  inter- 
cedes in  us,  by  enabhng  us  for,  and  assist- 
ing us  in,  the  duty  ;  by  quickening  our  af- 
fections, and  enlarging  our  desires ;  by 
setting  us  a-groaning  after  the  Lord. 
Groaning  notes  the  strength  and  ardency  of 
desire,  which  through  the  fervency  of  it  puts 
the  soul  to  pain,  and  an  holy  impatience 
till  it  be  heard.  Lord,  how  iflat  and  dead 
are  our  hearts  sometimes  in  prayer !  How 
much  are  our  spirits  straitened  !  I3ut,  if  we 
want  words,  Tet  us  not  want  groans ;  let 
thy  Spirit  help  us  to  groan  out  a  prayer, 
when  we  want  ability  to  utter  it ;  for  silent 
groans  proceeding  from  thy  Spirit  shall  be 
heard  in  Ihme  ears,  when  the  loudest  cries 
shall  not  be  heard  without  it. 

27  And  he  that  searcheth  the 
liearfs  knoweth  what  is  the  mind  of 
the  Spirit,  because  he  makoth  in- 
tercession for  the  saints  according 
to  the  will  of  God. 

Observe  here,  L  The  title  or  attribute 
given  and  appropriated  unto  God  :  He 
searcheth,  or  knoweth,  the  heart.  He  was 
the  maker  of  the  heart,  and  is  the  disposer 
of  the  heart,  and  will  judge  every  man  ac- 
cording to  his  heart ;  and  therefore  he  must 
know  the  heart  thoroughly  and  perfectly, 
certainly  and  infallibly  ;  and  it  is  the  joy 
of  an  upright  person,  that  God  knoweth 
and  searcheth  the  heart.  When  the  world 
condemns  him  for  insincerity,  he  rejoiceth 
that  God  knoweth  his  integrity  ;  and  when 
he  has  it  in  the  purpose  of  iiis  heart  to  do 
good,  but  wants  power  in  his  hand  to  ac- 
complish and  effect  it,  this  is  his  consola- 
tion. That  God  accepts  as  done,  what  he 
did  desire  and  resolve  to  do,  2  Chron.  vi. 
8.  Observe,  2.  The  action  here  attributed 
to  the  heart-searching  God  :  he  knoweth 
vhat  is  the  viincl  of  the  Spirit ;  that  is, 
he  knoweth  the  workings  of  the  Holy 
Spirit,  and  of  our  own  spirits  also,  in  the 
duty  of  prayer.  It  is  a  great  comfort  to  the 
children  of  God,  that  the  Lord  knoweth 
what  kind  of  spirit  is  working  in  (heir 
hearts,  when  they  are  before  him  upon 
their  knees.  Do  we  labour  under  diffi- 
culty of  utterance  in  prayer  ?  Are  we  at- 
tended with  distractions  in  prayer?  Do  we 
at  any  time  forget  and  leave  out  in  prayer 
what  we  intended  to  put  into  it  ?  The  Lord 


knoweth  what  is  the  mind  of  our  spirits  in 
that  matter.  God  doth  not  only  hear  his 
people's  prayers,  but  he  hears  their  desires  : 
and  grants  not  only  the  desires  of  our  lips, 
but  the  desires  of  our  hearts,  which  have 
not  been  expressed  by  our  lips.  Observe, 
3.  Who  the  persons  are  whom  the  Holy 
Spirit  intercedes  for  in  prayer  :  they  are 
saints,  fJe  maketh  intercession  fur  the 
saints:  for  them  exclusively,  and  none  but 
them;  for  them  inclusively,  for  all  and 
every  one  of  them  :  the  Spirit  sanctifies  all 
those  in  whom  and  for  whom  he  intercedes  : 
he  is  first  a  spirit  of  regeneration,  beiore  he 
is  a  spirit  of  intercession  ;  he  first  puts  gra- 
cious dispositions  into  us,  and  then  stirs  up 
holy  desires  in  us.  Observe,  4.  The  quali- 
fication necessary  to  render  our  prayers  ac- 
ceptable to  God,  they  must  be  according 
to  God  ;  that  is,  according  to  the  iviil 
and  mind  of  God.  And  that,  L  Li  re- 
spect of  the  matter  of  them  :  we  must  pray 
only  for  things  lawful  and  warrantable. 
2.  In  regard  of  the  manner  of  them  :  we 
must  pray  in  faith,  with  fervency,  and  in 
the  name  of  Christ.  3.  In  respect  of  the 
end  of  them,  and  what  we  propound  to 
ourselves  in  them  ;  which  is,  the  glory  of 
God.  Notwithstanding  Christ's  mediation, 
and  the  Spirit's  intercession,  we  may  ask, 
and  not  receive,  if  we  ask  amiss  ;  that  is, 
for  bad  ends,  that  we  may  consum.e  it  upon 
our  lusts. 

28  And  we  know  that  all  things 
work  together  for  good  to  them  that 
love  God,  to  them  who  are  the  called 
according  to  his  j)urpose. 

That  is,"  All  dispensations  of  providence 
whatsoever,  whether  they  be  ordinary 
afflictions,  or  extraordinary  trials,  which 
do  befall  the  children  of  God  in  this  life, 
shall  certainly  be  directed  by  his  wisdom, 
and  overruled  by  his  power  and  good- 
ness, for  the  temporal,  spiritual,  and  eter- 
nal good  of  his  children  and  people." 
Observe  here,  L  What  those  things  are, 
which  are  especially  intended  in  that  com- 
prehensive term,  AH  things.  By  all 
things  liere,  we  are  to  understand.  Omnia 
tristia,  non  0?nuia  turpia ;  "  All  the 
saints'  afflictions,  not  their  sins  ;"  for  then 
they  might  rejoice  in  their  sins  and  wick- 
edness, which  IS  damnable  impiety,  as  well 
as  in  their  sufferings  for  Christ,  seeing  they 
may  rejoice  in  that  which  by  God's  desig- 
nation tendeth  to  their  good.  But  by  nf/. 
things,  the  apostle  means  all  providential 


74 


ROMANS. 


Chap.  Vlli. 


occurP3nces  and  dispensations,  all  stations 
and  conditions  whatsoever;  be  it  prospe- 
rity or  adversity,  health  or  sickness,  liberty 
or  captivity,  lite  or  death,  God's  glory  and 
liis  children's  good  shall  be  certainly  fur- 
thered and  advanced  by  it.  Observe,  2. 
In  what  sense  all  things  may  be  said  to 
work  for  good  to  good  men  ;  namely,  as 
they  shall  promote  and  further  the  tempo- 
ral, spiritual,  and  eternal  welfare,  of  the 
children  of  God.  If  it  be  good  for  them  to 
be  rich,  to  be  in  honour,  to  be  at  liberty, 
they  shall  be  so ;  if  it  be  better  for  their 
souls,  and  more  conducive  to  their  eternal 
welfare,  to  be  low  in  the  world,  to  be  fre- 
quently under  the  rod,  to  be  harassed  with 
afflictions,  and  assaulted  with  temptations, 
they  shall  have  them.  Nothing  that  is 
needful  shall  be  kept  from  them,  only 
God  must  be  judge  what  is  needful,  and 
when  'tis  needful.  He  that  thinks  he  can 
cut  better  for  himself  than  God  can  carve 
for  him,  makes  himself  wiser  than  God, 
and  has  not  only  lost  his  faith,  but  his 
wits  too.  Observe,  3.  That  all  things 
are  said  to  work  together  for  good  ;  not 
singly,  separately,  and  apart,  but  as 
coadjutors  and  adjuvant  causes,  and 
mutual  helps.  Afflictions  and  temptations 
seem  to  work  against  us ;  but  being  put 
into  the  rank  and  order  of  causes,  they 
work  together  with  other  blessed  instru- 
ments, as  the  word  and  prayer,  to  an 
liappy  issue.  More  particularly :  they 
work  together  with  God,  they  work  toge- 
ther with  us,  and  they  work  together  one 
with  another,  for  our  good,  sooner  or  later. 
Observe,  4.  How  can  all  things  be  said  to 
xvork  for  good :  particularly  evil  things  ? 
sufferings  from  God,  and  sufferings  from 
man  for  God's  sake  ?  What !  must  we 
call  evil  good  ?  pain  pleasure  ?  torment 
ease  ?  and  loss  gain  ?  Must  we  disbelieve 
our  senses,  that  we  may  believe  the  scrip- 
tures? Answer,  Though  affliction,  which 
is  evil  in  its  own  nature,  cannot  bring  forth 
good  ;  yet  surely  God  can  bring  forth  good 
out  of  evil,  light  out  of  darkness,  and  make 
his  people's  troubles  the  way  to  their  tri- 
umph, and  every  cross  providence  a  step 
to  the  accomplishment  of  his  promise. 
God  suffers  evil  things  to  befall  us,  to  keep 
out  worse  things,  and  causes  evil  things  to 
prepare  us  for  better  things ;  the  cross 
makes  way  for  the  crown.  For  affliction 
there  is  glory ;  for  light  affliction,  a  weight 
of  glory  ;  and  for  light  affliction,  which  is 
but  for  a  moment,  a  far  more  exceeding 
and  eternal  weight  of  glory.     Observe,  5. 


The  character  of  the  persons  to  whom  this 
privilege  doth  belong :  they  are  described 
by  their  christian  affection,  they  love  God, 
and  by  their  effectual  vocation,  they  are 
called  according  to  his  purpose.  They 
love  God,  and  evidence  their  love  to  him 
by  an  high  estimation  of  him,  by  their  de- 
light in  him,  by  their  desires  after  him,  by 
their  longings  for  the  full  fruition  and  final 
enjoyment  of  him.  And  as  they  love  God, 
so  are  they  called  of  God  ;  externally  by 
the  dispensation  of  the  gospel,  internally 
by  the  operation  of  his  Holy  Spirit ;  they 
are  called  out  of  darkness  into  light,  out  of 
bondage  into  liberty,  and  all  this  efficaci- 
ously and  powerfully,  yet  sweetly,  and 
freely,  in  a  way  congruous  to  the  will's 
liberty.  Observe,  6.  The  certainty  and 
evidence  of  this  proposition  and  assertion. 
That  all  things  work  together  for  good  : 
it  is  not  built  upon  conjecture,  or  bare  pro- 
bability, but  upon  certain  knowledge,  Wc 
know  ;  partly  by  divine  revelation,  God 
has  told  us  so  ;  partly  by  experience,  we 
find  it  so.  And  when  the  apostle  speaks 
it  out,  Wc  know,  it  is  a  word  of  confidence 
and  assurance,  it  is  a  word  of  coinfort  and 
encouragement :  all  the  saints  of  God  to 
the  end  of  the  world,  as  well  as  the  apostle 
himself,  may  depend  upon  it,  live  in  the 
faith  and  assurance  of  it,  and  draw  all  that 
consolation  from  it,  which  may  render 
their  lives  in  some  sort  an  heaven  upon 
earth.  And  now  if  this  be  an  indubitable 
and  undeniable  truth,  That  whatever  suf- 
ferings and  afflictions  a  saint  meets  with 
shall  work  together  for  good ;  then  we 
may  infer,  that  a  suffering  condition  is  not 
so  bad  a  condition  as  the  world  supposes 
it.  The  lion  of  affliction  is  not  so  fierce 
as  he  is  painted.  Times  of  difficulty  and 
trial  bring  serious  thoughts  of  God  into 
our  minds,  who  are  too  prone  to  forget 
both  him  and  ourselves  in  affluence  and 
quiet.  Blessed  be  God,  the  time  of  afflic- 
tion is  no  unprofitable  time,  nor  uncomfort- 
able time  neither.  'Tis  a  thinking  time, 
an  awakening  time,  a  teaching  time,  a 
repenting  time,  a  weaning  time;  therefore 
blessed  is  the  man  whom  God  correcteth 
and  leacheth. 

29  For  whom  he  did  foreknow, 
he  also  did  predestinate  to  be  con- 
fornieii  to  the  image  of  his  Son,  that 
he  might  be  tiie  first-born  among 
many  brethren.  30  Moreover, 
whom  he  did  predestinate,  them  he 
also  called,  and   whom   he    called. 


Chap.  VIll.  ROMANS. 

tliein  he   also  justified  :  and   whom 
he  justified,  them  he  also  glorified. 

St.  Paul  ill  these  verses  lays  before  us  a 
chain  of  the  causes  of  salvation  inseparably 
linked  together,  the  first  of  which   was  be- 
fore all  time,  namely,  God's  foreknowledge 
of  us  from  all  eternity,  and  his  predestinat- 
ing or  appointing  of  us   to  eternal   life: 
W/iom  he  did  fore  kit  oxi\  he  also  did  prc- 
dcstitiutc.     But  what  were  we  predestinat- 
ed unto  ?     He  tells  us  in  the  next   words, 
3'o  be   conformed   to    the   image    of  his 
Son  ;  that   is,  to    be   made   like  unto  our 
Lord  Jesus  m  affection  and  disposition,  in 
life  and  conversation,  in  the  temper  of  our 
minds,  and    in   the  actions  of  our   lives  ; 
like  unto  him  in  his  sufferings,  in  the  cause 
ofhissutierings,  righteousness-sake,  and  well- 
doing ;  in  the  kind  of  his  sufferings,  re- 
proach,   hatred,    outward     violence,    and 
death  itself ;  and  in  the  manner  of  his  suf- 
ferings, with  meekness   and  patience  :  and 
like  unto  him  in  his  glory,   suffering  with 
him,  we  shall  be  glorified    together.     The 
second  privilege  we  are  partakers  of  is   in 
time,    namely,  effectual  vocation :    Whom 
he  did  predestinate,  thetn   he  also  called. 
They  are  culled  out  of  a  state  of  ignorance 
and   darkness,   of  sin  and  wickedness,  of 
slavery  and  bondage,  unto  knowledge,  grace, 
and  holiness ;  and  the  Holy  Spirit  of  God 
inclines  and  enables  them  to  obey  this  call. 
The  third  privilege  is  justification  :    Whoin 
he  called,  them  he   also  justified  ;  that  is, 
absolved  from  guilt,  and  freed  from  condem- 
nation, discharging  them  from  their  obnox- 
iousness  to    wrath,  and  the  severity  of  di- 
vine  displeasure.     The   last   privilege   we 
are   partakers  of  in  after-time,  namely,  glo- 
rification :    Whom   he  justified,  them   he 
also  glorified.     They  are  already  glorified 
in    Christ  their   head,  they    have   already 
the  earnest  and  first-fruits  of  glory,  namely, 
the  Holy  Spirit  dwelling  in  them,  and  they 
shall  ere  long  partake  of  the  same   glory 
■which  Christ  himself  is  in  the   possession 
of;  John  xvii.   Father,  I  •will  that  those 
whom   thou  hast  given  me  may  be  with 
mc,   -where   I  am,  to  behold   my  glory. 
But  it  may  be  said,  that  one  link  is  want- 
ing in  this  golden  chain  of  salvation,  name- 
ly, sanctification.      No  mention   is    here 
made  of  that.     Ans.  Some  conceive  that 
sanctification  is  couched  in  effectual  voca- 
tion :  others,  that  it  is  included  in  glorifi- 
cation :  for  sanctification  is  Gloria  incho- 
ata,  glorification   is  Gratia    conswnmata. 
Grace  is  the  lowest  degree  of  glory,  and 


75 

glory  is  the  highest  degree  of  grace.  Others 
answer,  That  the  apuslle  makes  no  mention 
here  of  sanctification,  (or  this  reason,  be- 
cause he  was  setting  down  here  the  causes 
of  salvation.  Now  sanctification  being  the 
way  to  salvation,  but  not  the  cause  of  it, 
the  apostle  mentions  not  that  here;  though 
elsewhere  he  sufHcicntI}'  shows,  that  none 
are  now  justified,  or  can  be  hereafter  glori- 
fied, that  are  not  here  sanctified  and  renew- 
ed. From  the  whole  learn,  I.  That  there 
were  certain  persons  before  all  time  chosen 
of  God  to  possess  and   inherit  eternal  life. 

2.  That  God's  design  in  choosing  them  was 
to  render  them  conformable  to  Christ  in  his 
holiness,  in  his  sufferings,  and  in  his  glory. 

3.  That  those  whom  God  chooseth  before 
time,  he  calleth,  justifieth,  and  sanctifieth, 
in  time,  and  will  finally  glorify  when  time 
shall  be  no  more. 

31  What  shall  we  then  say  lo 
these  things  ?  If  God  be  for  us,  who 
can  be  against  us  : 

What  shall  we  say  to  these  things  ? 
that  is,  to  the  fore-named  truth  and  doctrines, 
to  the  fore-mentioned  privileges  and  benefits, 
what  comfort  doth  arise  from  them  ?  How 
shall  we  live  up  answerable  to  them  ?  Nei- 
ther the  tongue  of  men  or  angels  is  sufficient 
to  declare  the  comprehensive  fulness  of  the 
foregoing  favour  of  vocation  and  justifica- 
tion here,  and  glorification  in  heaven.  Such 
love  and  goodness  are  beyond  expression  ; 
it  IS  as  much  as  if  the  apostle  had  thus  said, 
'  What  boundless  love  did  our  God  move  ! 
no  tongue  can  it  express  : — No  angel  can 
this  mystery  scan,  nor  tell  our  happiness.' 
What  shall  we  say  to  these  things  ?  It 
follows.  If  God  be  for  us,  who  can  be 
against  us  ?  That  is,  seeing  God  is  for 
us,  who  can  safely  and  successfully  be 
against  us  ?  Learn  hence,  1.  That  at  all 
times,  especially  in  the  time  of  affliction  and 
distress,  danger  and  difl[iculty,  God  ever  has 
been,  and  will  be,  on  his  people's  side.  2. 
That  those  whom  God  is  for,  and  on  whose 
side  be  is  of,  need  not  fear  either  how 
many  or  how  mighty  they  be  that  arc 
against  them.  God  is  for  his  people ;  that 
is,  he  approves  and  owns  them,  he  assists 
and  helps  them,  he  will  succeed  and  bless 
them,  reward  and  crown  them.  Who 
then  can  be  against  them  rationally,  against 
them  successtuli y,  against  them  safely  } 
How  dangerous  is  it  to  be  against  those 
whom  God  is  for!  Jf  God  is  for  us,  who 
can  be  against  us  ?  And  if  God  be 
against  us,  who  can  be  for  us  > 


7G 


ROMANS. 


Chap.  VIII. 


32  He  that  spared  not  his  own 
Son,  but  delivered  him  up  for  us 
all,  how  shall  he  not  with  him  also 
freely  give  us  all  things  ? 

Here  we  have,  1.  A  proposition  laid 
down,  containing  matter  of  tlie  highest 
consolation  to  us  ;  namely,  that  God  spar- 
ed not  his  own  Son,  but  delivered  him  up 
for  us  all.  He  spared  not ;  that  is,  he  did 
not  spare  to  give  lum,  or  part  with  him  ; 
witli  Abraham,  he  did  not  withhold  his 
Son,  his  only  Son,  from  us.  Again,  He 
did  not  spare  him  :  that  is,  lie  did  not 
spare  to  punish  hitn  ;  he  did  not  abate  him 
one  farthing,  nor  spare  him  one  stroke, 
which  divine  justice  did  or  could  demand. 
It  is  farther  added,  that  God  delivered  him 
up  for  us  all.  Judas  delivered  up  Christ, 
Pilate  delivered  him  up,  and  the  Jews  also  ; 
Judas  for  money,  Pilate  for  fear,  the  Jews 
for  envy  ;  but  none  of  these  delivered  him 
up  for  us.  But  God  the  Father  delivered 
up  his  Son,  and  God  the  Son  delivered  up 
himself,  as  a  prisoner  by  the  sentence  of 
the  law  is  delivered  up  to  execution  ;  and 
his  being  delivered  up  for  us,  denotes  the 
vicegtrency  of  his  sufferings,  not  only  for 
our  good  as  the  final  cause,  but  for  our 
sins  as  the  meritorious  cause,  in  our  room, 
place,  and  stead.  Learn  hence.  That  the 
utmost  rigour  and  severity  of  divine  justice 
was  inflicted  and  executed  upon  our  Lord 
Jesus  Christ  in  the  day  of  his  passion, 
and  that  by  the  pleasure  and  appointment 
of  God  the  Father :  He  spared  not,  but 
delivered  up  his  ou-n  So)7.  Observe,  2. 
The  comfortable  inference  and  conclusion 
which  the  apostle  draws  from  the  foregoing 
proposition  :  Hoxv  shall  he  not  with  hifn 
free  It/  give  us  all  things?  hitimating, 
that  the  greatest  mercies  and  best  of  bless- 
ings shall  not  be  denied  to  us,  or  withheld 
from  us.  If  Christ  be  ours,  1  Cor.  ii.  21. 
All  things  are  yours,  (that  is,  all  spiritual, 
temporal,  and  eternal  mercies,)  and  ye  are 
Christ's.  For,  1.  No  other  mercy  can  be 
so  dear  to  God  as  his  own  Son  :  he  was 
his  soul's  delight.  If  therefore  he  spared 
not  the  most  excellent  mercy,  he  will  not 
withhold  any  inferior  mercy.  2.  There  is  no 
other  mercy  we  want,  but  we  are  entitled  to 
it  by  the  gift  of  Christ,  and  it  is  conveyed 
to  us  with  Christ-,  all  things  (as  to  right) 
arc  ours,  if  we  be  his.  3.  If  God  gave 
us  his  Son,  when  we  were  his  enemies,  cer- 
tainly he  will  deny  us  nothing  that  is  good 
tor  us,  now  we  are  reconciled  and  made 
friends.     It  is  our  apostle's  argument,  Rom. 


V.  9.  If,  tohcn  we  were  enemies,  we  were 
reconciled  to  God  by  the  death  of  his 
Son,  much  more,  being  reconciled,  we  shall 
be  saved  by  his  life. 

33  Who  shall  lay  any  thing  to 
the  charge  of  God's  elect  ?  It  is 
God  that  justifieth. 

Observe  here,  1.  The  apostle's  confident 
and  daring  challenge  ;  Who  shall  lay  any 
thing  to  the  charge  of  God's  elect  ? 
Where  note.  The  universality  of  the  chal- 
lenge ;  it  is  universal  in  a  double  respect, 
1.  In  respect  of  persons  accusing.  Who 
shall  ?  He  excepts  none  in  heaven,  none 
in  earth  ;  nay,  none  in  hell  ;  neither  sin, 
nor  the  law,  nor  Satan,  nor  conscience, 
having  any  thing  to  lay  to  our  charge,  in 
order  to  our  condemnation.  2.  In  respect 
of  crimes,  he  excepts  no  sort  of  sins,  though 
never  so  heinously  aggravated,  and  sadly 
circumstantiated  :  justifying  grace  is  their 
full  discharge.  Learn  hence,  That  it  is 
impossible  for  any  charge  or  accusation  to 
take  place  against  those  whom  God  doth 
justify,  because  there  is  nothing  to  accuse 
them  of,  none  to  accuse  them  to,  and  no- 
body to  frame  or  make  the  accusation 
against  them.  Well  might  the  apostle  say. 
Who  can,  who  shall,  who  may,  who  dare, 
lay  any  thing  to  the  justified  person's 
charge  ?  Observe,  2.  The  ground  and  rea- 
son of  this  confident  challenge :  it  is  God 
that  justifieth  ;  who  shall  condemn  ?  Here 
note,  1.  That  there  is  a  very  gracious  pri- 
vilege vouchsafed  to  believers,  which  the 
scriptures  call  justification.  2.  That  it  is 
God  that  justifieth  the  believer's  person, 
and  pardons  his  sins,  and  none  but  God  ; 
he  is  the  person  against  wiiom  the  offence 
is  committed,  and  he  alone  it  is  that  absolves 
us  from  guilt  contracted.  When  the  justice 
of  God  accuses,  when  the  law  of  God 
accuses,  when  our  own  conscience  accuses, 
when  Satan  and  wicked  men  accuse  ;  tiie 
mercy  and  goodness,  the  truth  and  faith- 
fulness of  God,  will  for  the  sake  of  his 
Son's  satisfaction,  acquit  and  discharge  us: 
for  it  is  God  that  justifieth. 

34  Who  is  he  that  condenineth  .^ 
It  is  Christ  that  died,  yea  rather, 
that  is  risen  again,  who  is  even  at 
the  right  hand  of  God,  who  also 
niaketh  intercession  for  us. 

The  apostle  here  goes  on  with  the  tri- 
umphant challenge  in  the  foregoing  verse 
begun.   Who   shall  condemn   the  justified 


Cliap.  VIII. 


ROMANS. 


77 


believer?  And  liere  observe,  1.  Tlie  boly 
challenge  of  faith ;  it  is  ready  for  all  comers, 
and  bids  defiance  to  ail  accusations.  If 
the  law  implead,  faith  says,  Christ,  in  the 
hkeness  of  sinliil  flesh,  has  condemned  sm 
in  the  flesh.  If  death  looks  the  believer  in 
the  face,  failli  saith,  Ciirist  hath  abolished 
death,  brought  lilc  and  immortality  to  light. 
If  Satan  roar,  faith  can  scorn,  and  tell  him 
to  his  teeth,  he  is  a  conquered  enemy  ; 
that  Christ  by  his  death  has  destroyed  him 
that  had  the  power  of  death.  Yea,  if 
God  himself  frown  upon  the  believer,  faith 
can  bring  to  God  a  righteousness  that  is 
highly  pleasing  to  hiin,  with  respect  to 
which  God  may  be  just,  and  yet  thcjus- 
tifiir  of  h'un  that  bdkvcth  in  Jcsus. 
Observe,  2.  The  ground  of  this  triumphant 
challenge  which  faith  enables  the  believer 
to  make ;  and  that  is,  the  mediation  of 
Jesus  Christ,  in  the  four  eminent  branches 
of  it,  his  death,  resurrection,  exaltation,  and 
intercession.  Christ  died,  is  risen  again, 
is  even  at  God's  right  hand,  jnaking 
continual  intercession  fur  us.  Thence 
learn,  That  a  believer's  triumphs  over  con- 
demnation do  eminently  arise  from  the 
several  acts  of  Christ's  mediation.  Christ 
died  and  rose  again  ;  our  debt  is  therefore 
paid,  because  our  surety  is  discharged;  he 
sits  at  God's  right  hand  as  a  testimony  of 
the  completeness  of  his  sacrifice  and  satis- 
faction for  us,  and  he  continually  intercedes, 
that  is,  presents  himself  to  his  Father  in 
both  natures,  and  in  our  names,  as  our 
Surety,  our  Advocate,  and  Mediator :  Who 
then  shall  lay  any  thing  to  the  believers 
charge,  or  who  shall  condemn  him  ? 

35  Who  shall  separate  us  from 
the  love  of  Christ  .'  shall  tribula- 
tion, or  distress,  or  persecution,  or 
famine,  or  nakedness,  or  peril,  or 
sword  ? 

That  is,  none  shall  separate,  nothing 
shall  separate,  the  believer  from  the  love  of 
Christ ;  either  from  the  love  that  Christ 
bears  to  him,  or  from  that  love  which  he 
bears  unto  Christ ;  no  person  shall,  no 
condition  of  life  can,  separate  them,  neither 
outward  troubles,  nor  inward  distresses,  no 
evils  either  felt  or  feared  ;  the  apostle  de- 
fies and  despises  them  all,  because  neither 
of  them  alone,  nor  all  together,  can  un- 
clasp the  arms  of  divine  love,  in  which  be- 
lievers are  safely  enfolded.  Learn  hence. 
That  no  troubles,  tribulations,  or  distresses 
whatsoever,  can  dissolve  the  union  betwixt 


Christ  and  believers,  or  ever  separate  them 
from  his  love. 

30  (As  it  is  written.  For  thy  sake 
we  are  killed  all  the  day  long  ;  we 
are  accounted  as  sheep  for  the 
slaughter,) 

As  if  the  apostle  had  said,  "  The  saints 
of  old  have  endured  all  manner  of  suller- 
ings,  and  yet  wuro  not  separated  from  the 
love  of  God  ;  therefore  the  like  or  worse  suf- 
ferings, shall  not  be  able  to  separate  us 
now."  Here  note.  What  may  be  the  lot 
and  portion  of  believers  in  this  hie,  and 
that  is,  killing  for  the  sake  of  Christ :  For 
thy  sake  xce  are  killed  all  the  day  long. 
These  words,  all  the  day  long,  denote  the 
continuance  of  the  persecution,  the  unwea- 
ried ness  of  the  enemy,  and  the  patience 
of  the  saints.  Learn  hence,  that  such  as 
resolve  upon  the  profession  of  Christianity 
must  prepare  for  killing,  if  God  requires, 
and  be  ready  to  lay  down  their  lives  for 
their  religion,  when  God  calls :  For  thy 
sake  u-e  ^trc  killed,  that  is,  ready  to  be 
sacrificed  ;  a  readiness  of  disposition,  and 
a  preparation  of  mind,  is  found  with  us, 
to  part  with  all  that  is  dear  unto  us,  even 
life  itself,  for  the  sake  of  Christ. 

37  Nay,  in  all  these  things  wc 
are  more  than  conquerors,  through 
him  that  loved  us. 

As  if  the  apostle  had  said,  "  We  are  so 
far  from  being  separated  from  Christ  by 
the  afflictions  and  persecutions  which  we 
undergo,  that  we  are  conquerors  by  our 
patience,  nay,  more  than  conquerors ;  we 
do  not  only  bear  our  trials,  but  we  glory 
in  tribulations:  we  conquer  by  our  pa- 
tience, we  are  more  than  conquerors  by 
our  cheerfulness."  But  because  these  words, 
7norc  than  conquerors,  look  big  and  sound 
great,  the  apostle  instantly  subjoins,  that 
'tis  by  Christ's  strength,  and  not  by  our 
own,  that  we  overcome  and  conquer. 
More  than  conquerors  through  him  that 
loved  us ;  which  words  are  a  periphrasis 
of  Christ :  it  is  both  a  proper  description 
'of  him,  and  a  comprehensive  description. 
When  the  apostle  said,  He  that  loved  us, 
he  doth  in  effect  say  every  thing  else ;  he 
that  was  born  for  us,  that  died  for  us,  that 
redeemed  and  saved  us,  all  these  were  the 
effects  and  fruits  of  his  love  ;  and  they  all 
are  comprehended  in  this  saying,  Hifn  that 
loved  us.  Note,  lastly,  How  the  believer 
is  said  to  overcome  by  the  help  of  this 
person  ;  More  than   conquerors   through 


78 


ROMANS. 


Chap.  VIII. 


him  that  loved  us.  Whence  learn,  That 
all  a  christian's  strength  hes  in  Christ,  and 
not  in  himself:  all  his  strength  for  victory 
over  sin,  all  his  strength  for  victory  over 
suffering,  is  all  received  from  Chiist,  is 
all  to  be  attributed  and  ascribed  to  Christ ; 
the  strength  of  every  saint,  yea,  the  whole 
host  of  saints,  lies  in  the  Lord  of  hosts. 

38  For  I  am  persuaded,  tliat  nei- 
ther death,  nor  life,  nor  angels,  nor 
principalities,  nor  powers,  nor  things 
present,  nor  things  to  come,  39 
Nor  height,  nor  depth,  nor  any 
other  creature,  shall  be  able  to  se- 
parate us  from  the  love  of  God, 
which   is  in  Christ  Jesus  our  Lord. 

Our  apostle  concludes  this  excellent 
chapter  with  triumphant  expressions,  as  he 
had  begun  it :  in  the  first  verse  he  proclaims 
that  there  is  no  condemnation  to  them  that 
are  in  Christ  Jesus ;  here  in  the  last  verse 
he  pronounces,  that  nothing  shall  separate 
them  from  the  love  of  God  which  is  in 
Christ  Jesus  :  I  a7n  persuaded,  Sfc.  Where 
observe,  1.  The  proposition  positively  laid 
down  :  nothing  shall  separate  from  the  love 
of  Christ ;  his  love  is  like  himself,  un- 
changeable and  everlasting  ;  he  ever  loves 
the  same  person,  and  ever  loves  for  the 
same  reason.  Likeness  is  the  ground  of 
love,  the  attractive  and  loadstone  of  it  : 
now  the  image  of  Christ,  by  the  Spirit  of 
Christ,  is  both  preserved  and  increased  in 
the  believer's  soul ;  this  engages  the  heart 
of  Christ  towards  christians  in  such  a  man- 
ner that  nothing  shall  separate  them  from 
his  love.  Observe,  2.  The  enumeration 
and  induction  of  particulars  which  the 
apostle  makes  use  of  for  confirming  this 
proposition,  that  nothing  can  separate  the 
believer  from  the  love  of  Christ,  nor  dimi- 
nish his  interest  in  him.  Neither  life,  nor 
death ;  that  is,  neither  the  hope  of  life, 
nor  the  fear  of  death.  Nor  angels,  neither 
good  nor  bad :  not  the  good  angels,  for 
they  will  not  attempt  it  ;  nor  the  bad  an- 
gels, for  they  can  never  effect  it.  Nor 
principalities,  nor  powers  ;  by  them  un- 
derstand earthly  powers,  the  great  and 
mighty  potentates  of  the  world  persecuting 
us  for  Christ,  yet  shall  never  be  able  to  di- 
vorce us  from  him.  Nor  things  present, 
nor  things  to  come;  neither  the  things 
which  we  enjoy  at  present,  or  endure  at 
present,  or  may  hereafter  meet  with,  be  it 
prosperity  and  adversity  ;  their  present  and 
future  condition  of  life  shall  be  sanctified, 


whatever  comes ;  come  what  may  come, 
come  what  will  come,  come  what  can  come, 
nothing  shall  come  amiss  unto  them ; 
whatever  has  happened,  does  happen,  or 
may  happen  to  them  in  this  woild,  shall 
not  frustrate  their  hopes  of  future  happiness 
in  the  world  to  come.  Nor  height,  nor 
depth  :  that  is,  neither  height  of  honour, 
nor  depth  of  ignominy  ;  neither  the  top  of 
worldly  advancement,  nor  the  bottom  of 
worldly  debasement ;  neither  the  height 
of  spiritual  enlargement,  nor  the  depth 
of  spiritual  desertions.  God  can  and  will 
keep  his  saints  in  an  honourable,  in  a  com- 
fortable, yea,  in  a  safe  state  and  condition, 
all  at  once.  Nor  any  other  creature  :  that 
is,  if  there  be  any  other  creature  not  compre- 
hended or  comprised  in  the  foregoing  enu- 
meration, whatever  it  be,  it  must  fall  under 
the  rank  and  denomination  of  creatures ; 
and  no  creature  either  in  heaven,  or  in  earth, 
or  in  hell,  shall  separate  Christ  and  us. 
Learn  hence,  That  it  is  matter  of  unutter- 
able consolation,  and  inexpressible  triumph 
to  believers,  that  nothing,  though  never  so 
great  and  powerful,  though  never  so  amiable 
or  terrible,  shall  be  able  to  separate  them 
from  the  love  of  their  Saviour.  Blessed  be 
God,  our  standing  in  Christ  is  not  so  lu- 
bricous and  slippery  as  it  was  in  Adam  : 
he  might  stand  or  might  fall ;  the  believer 
shall  stand,  the  root  bears  up  the  branches  ; 
we  shall  be  kept  by  the  mighty  power  of 
God,  with  the  concurrence  of  our  own 
careful  and  continual  endeavours,  through 
faith  unto  salvation.  Observe,  3.  The  full 
assurance  which  the  apostle  had  of  the 
stability  of  a  believer's  estate  :  I  am  per- 
suaded, or  I  am  fully  assured.  But  how 
so  ?  Not  by  extraordinary  and  special 
revelation,  not  by  rapture  into  heaven,  not 
by  the  apparition  of  an  angel  to  him  ;  but 
his  assurance  is  built  on  that  which  is  com- 
mon to  all  believers ;  namely,  the  same 
spirit  of  faith,  and  the  same  love  of  God 
shed  abroad  in  the  hearts  of  all  believers. 
Observe,  4.  How  the  apostle,  having  spoken 
in  his  own  person  in  the  former  verse,  say- 
ing, /  am  persuaded,  changes  the  number 
in  the  last  verse ;  nothing  shall  separate  us 
not  inc.  Where  note.  How  he  associates 
himself  with  all  true  believers  in  the  par- 
ticipation of  this  privilege :  they  have 
all  an  interest  in  the  same  love  of  God, 
the  same  promises  of  salvation,  and  have 
felt  the  sanctifying  work  of  the  same  Spirit. 
It  is  impossible  that  God  should  retract  his 
merciful  purpose  to  save  believers  ;  he  that 
chose  them  from  eternity,  from  before  all 


Chap.  IX.  ROMANS. 

time,  and  gave   his  Son  to  suH'er  death  for 
them  in  the  fulness  of  time,  will  persevere  in 
his  purpose  ;  namely,  by  grace  to  bring 
them  to  glory.     He  whose  grace  prevented 
them  when  they  were  in  their  pollutions,  in 
a  state  of  enmity,  yea,  in  a  state  of  obstinacy, 
will   he  leave  them  after  his  image  is  en- 
graven, and  re-instamped  upon  them  ?  He 
that  united  them  to  Christ  when  they  were 
strangers,  will  not  cast  them  out  of  his  love 
now  they  are   his  members;  their  Inter- 
cessor  will    preserve   them    from    falling, 
and  present  tiiem  faultless  before  the  pre- 
sence of  his  Father's  glory  with  exceeding 
joy.     God's  love  unto  his  children  is  ever- 
lasting, and  the  covenant  that  is  built  upon 
it  is  more  firm  than  the  pillars  of  heaven,  and 
the  foundations  of  the  earth  ;  well  might 
the  apostle  then  say,  Nothing  shall  separate 
us  from  the  love  of  God.     Observe,  5.  and 
lastly,  The  ground  of  this  love's  permanency 
and   duration  towards  believers  :  it  is  the 
love  of  God  in  Christ  Jesus  that  is  vouch- 
safed to  us   for  the  sake  of  Christ  Jesus. 
God  looks  upon  Christ,  and  loves  him,  and 
them  in  him  ;  he  loves  all  that  are  mem- 
bers of  him,  all  that  are  like  unto  him.     O 
blessed  Jesus !  it  is  for  thy   sake  that  the 
Father  smiles  upon  us  ;  we  are  chosen  in 
thee,  justified  through  thee,  sanctified  by 
thee,  and   shall  be  eternally  glorified   with 
thee  ;  for  neither  life,  nor  death,  nor  an- 
gels, nor  principalities,  nor  powers,  7ior 
things  present,   nor  things  to  come,  nor 
height,  nor  depth,  nor  ant/  creature  -lihat- 
socver,  shall  be  able  to  separate  us  from 
the  love  of  God  -which  is  in  Christ  Jesus 
our  Lord.     Eternal  thanks  to  the  Father, 
Son,  and   holy  Spirit,  for  the  consolation 
that  flows  from  hence  !     May  so  high  and 
glorious  a  privilege  oblige  all  that  are  in- 
terested   in  it  to  the  exercise  of  universal 
holiness,  remembering,  that  as  the  privileges 
of  the  gospel  are  glorious  and  great,  so  the 
duties  it  requires  are  exact  and    strict ;  if 
we  would  enjoy  the  consolation  in  the  last 
verse  of  this   chapter,  (here  dilated   upon,) 
we  must  perform  the  duty  in  the  first  verse, 
(there   insisted  on,)  namely,  to  walk   not 
after  the  flesh,  but  after  the  Spirit ;  other- 
wise the   privilege   of   non-condemnation 
there,  and  of  no  separation  from  the  love 
of  God    in  Christ  Jesus  here,  will  neither 
belong  to  us,  or  ever  be  enjoyed  and  im- 
proved by  us. 

CHAP.  IX. 

Our  npostle  in  this  and  the  two  following:  chapters 
labours  mightily  to  convince  liis  countrymen  the 
Jews,  of  their  obstinacy  against  God  in  rejecting 


70 


hia  counsel  concerning  tlieir  justification  by  failli 
in  Christ:  and  that  this  obstinacy  of  theirs  was 
the  certain  cause  of  their  rejection,  or  castinjj 
out  of  the  favour  of  God,  and  of  the  calliiifr  of 
the  Gentiles;  tnat  is,  of  investing  the  Gentiles 
with  the  privileges  of  the  abdicated  Jews.  And 
because  lie  foresaw  that  this  doctrine  of  the  rejec- 
tion of  the  Jews,  and  calling  of  the  Gentiles, 
would  be  looked  upon  as  a  hard  saying,  and  be 
marvellously  otlensive  and  displeasing,  he  begins 
this  chapter  with  a  most  solemn  protestation, 
that  what  lie  said  did  not  proceed  from  the  least 
disaffection  towards  them,  much  less  from  an  ex- 
ulcerated  prejudice  against  them  ;  but  calls 
Christ  and  the  Holy  Ghost  to  witness,  that  he 
spake  the  truth  iitipartially,  and  did  not  lie.  For 
thus  lie  says: 

T  SAY  the  truth  in  Christ,  1  lie  not, 
my  conscience  also   bearing  tne 
witness  in  the  Holy  Ghost, 

Observe  here,  1.  The  apostle's  solemn 
asseveration  or  oath  :  he  calls  Christ  and  the 
Holy  Ghost  to  witness  for  the  truth  of  what 
he  says;  which  is  the  very  formality  of  an 
oath.  Learn  thence.  That  it  is  not  barely 
lawful,  but  in  some  cases  expedient  and  ne- 
cessary, to  assert  and  confirm  by  oath  the 
truth  and  certainty  of  what  we  speak ;  m 
cases  of  great  moment,  which  cannot  other- 
wise be  sufficiently  confirmed,  a  christian 
may  establish  his  saying  by  an  oath.  Ob- 
serve, 2.  The  persons  whom  the  apostle 
swears  by,  Christ  and  the  Holi/  Ghost  ; 
he  calls  them  to  be  witnesses  of  the  sincerity 
of  his  conscience  in  what  he  doth  assert  : 
I  say  the  truth  in  Christ,  !^-c.  But  why 
doth"^  the  apostle  swear  by  the  name  of 
Christ,  and  not  rather  by  the  name  of  God, 
seeing  the  Jews  did  not  believe  his  divinity, 
and  so  were  not  like  to  give  any  whit  the 
more  credit  to  what  was  attested  by  him  ? 
I  answer.  Probably  to  assert  the  Godhead 
of  Christ,  which  the  Jews  generally  de- 
nied, and  therefore  wanted  that  honour 
which  was  and  is  due  unto  it.  None  but 
God  was  to  be  sworn  by  ;  the  apostle  swear- 
ing by  Christ,  proves  him  to  be  truly  and 
really"  God,  as  also  the  Holy  Ghost ;  for  an 
oath  being  an  act  of  religious  worship,  and 
the  apostle  swearing  by  Christ  and  the  Holy 
Ghost,  doth  thereby  acknowledge  their  di- 
vinity, according  to  the  words  of  Moses  in 
Deut.  vi.  13.  Thou  shall  fear  the  Lord 
thy  God,  and  serve  him,  and  shatt  swear 
by  his  name.  Observe,  3.  As  the  apostle 
appeals  to  Christ  and  the  Holy  Ghost,  so 
also  to  his  own  conscience,  as  the  avoucher 
and  witness  of  the  truth  of  what  he  says. 
My  conscience  also  bearing  me  -witness. 
Learn  thence.  That  God  has  placed  a  con- 
science in  every  man,  whose  office  it  is  to 
bear  witness  of  all  his  words  and  actions  ; 
yea,  of  all  his  thoughts  and  inward  affec- 


ROMANS. 


80 

tions.  Conscience  is  God's  register,  to  re- 
cord whatever  we  think,  speak,  or  act ; 
and  happy  he  whose  conscience  bears  wit- 
ness for  him,  and  doth  not  testify  against 
him  :  who  can  say  with  the  apostle  here, 
My  conscience  beareth  me  ■witness,  that 
I  He  not,  but  say  the  truth   in  Christ. 

2  That  I  have  heaviness  and  con- 
tinual sorrow  in  my  heart. 

The  original  word  signifies  such  sorrow 
as  is  found  with  women  in  travail ;  a  sor- 
row continually  afJecting  his  heart,  and 
afflicting  his  spirit  for  his  countrymen  and 
kinsmen  the  Jews,  upon  the  account  of 
their  obstinate  infidelity,  obduration  of 
heart,  and  spirit  of  slumber  which  was 
fallen  upon  them,  which  had  provoked 
God  to  resolve  to  cast  (hem  off,  to  reject 
their  nation,  and  to  scatter  them  up  and 
down  throughout  the  world.  Behold  here, 
1.  What  are  the  dismal  effects  and  dread- 
ful consequences  of  obstinate  unbelief,  under 
the  otfers  of  Christ  tendered  to  persons  in 
and  by  the  dispensation  of  the  gospel : 
without  timely  repentance,  the  issue  will 
be  final  rejection,  inevitable  condemna- 
tion, unutterable  loss.  Behold,  2.  The 
true  spirit  of  Christianity  ;  it  puis  men  upon 
mourning  for  the  sins  and  calamities  of 
others  m  a  very  sensible  and  atlectionate 
manner.  Good  men  ever  have  been,  and 
are,  men  of  tender  and  compassionate  dis- 
positions ;  a  stoical  apathy,  an  indolence 
of  heart,  or  want  of  natural  affection,  is 
so  far  from  being  a  virtue,  or  matter  of 
just  commendation  unto  any  man,  that  the 
deepest  sorrow  and  heaviness  of  soul,  in 
some  cases,  well  becomes  persons  of  the 
greatest  piety  and  wisdom.  Learn,  3. 
That  great  sorrow  and  continual  heaviness 
of  heart  for  the  miseries  of  others,  whether 
imminent  or  incumbent,  but  especially  for 
the  sins  of  others,  is  an  undoubted  argu- 
ment, sign,  and  evidence  of  a  strong  and 
vehement  love  towards  them.  The  apos- 
tle's o-reff^  heaviness  and  continual  sorrow, 
for  the  Jetos,  his  brethren,  was  a  great  in- 
stance and  evidence  of  his  unfeigned  love 
and  affection  to  them. 


Chap.  IX. 


and  evil  that  can  befall  myself,  to  prevent 
their  destruction."     This  wish  of  St.  Paul 
is  plainly   an   hyperbolical   expression  of 
his  great  afi'ection  to   his   countrymen  the 
Jews,  and  his  zeal  for  their  salvation,  which 
was  so   intense  and   vehement,   that  were 
it  a  thing  reasonable  and   lawful,  were  it 
proper,  and   could  avail  to  the   procuring 
tlieir  salvation,   he  could  have  wished  tlse 
greatest   e-vil   to   himself;  for  their   sakes, 
not  only  to  be  excommunicated  from  com- 
munion with  the  church  of  Christ,  but  to 
be  separated  from  Christ  himself.     If  it  be 
said,  that  such  a  wish   is  sinful  and  unna- 
tural, to  desire  the  salvation  of  others  with 
our  own  damnation  ;  I  answer,  True :  and 
therefore  the  apostle's  words  are  not  an  ab- 
solute and   positive   wish.     He   does   not 
say,  I  wish  ;  but  I  could  wish ;  just  as 
we  are  wont  to  say,  when   we  would   ex- 
press a  thing   to  tne  height,  which   is  not 
fit   nor   intended   to    be   done  by  us,  "  I 
could  wish  so  and  so :  I   could  even    be 
content  to  do  this  or  that."     Which  kind 
of  expressions  no  man  takes  for  a  strict  and 
precise  declaration  of  our  minds,  but  for  a 
figurative   expression  of  a  very   great  and 
vehement  passion.     Thus  here  the  apostle 
says  not,  1  wish,  but,  I  could  even  wish  : 
Were  it  proper   to   make  such  a   wish,  I 
could  even  wish  so  great  a  blessing  to  my 
brethren,  though   with  the  loss  of  my  own 
happiness.      Hence   learn,    1.    That   it  is 
neither  lawful  nor  reasonable  for  any  man 
to  renounce  his  own  eternal  salvation,  and 
to  be  willing  to  be  damned  upon   any   ac- 
count  whatsoever,  be  it  for  the  good  of  his 
brethren,  or  for  the  glory  of  God  himself. 
The  very  thought  of  such  a  thing  is  enough 
to  make  human  nature  tremble  at  its  very 
foundation  :  for  the  desire  of  our  own  hap- 
piness is  the  deepest   principle   that   God 
has  planted  in    our   natures  :  and  to  pre- 
tend a  reason   from  the  glory   of  God,  is 
impossible  ;  because  our  damnation  cannot 
make  for  the  glory  of  God,  unless  by  our 
own  inipotency  and  wilful  obstinacy   we 
have  deserved  damnation.     Learn,  2.  That 
such  may  be  the  ardency  of  a  saint's  atfec- 
tion  towards  others,  and  so  fervent  his  de- 
sires for  their  conversion  and  salvation,  that 


3  For  I   coulil    wish 
were  accursed   from  Christ   for  my 
brethren,  my  kinsmen   according  to 
the  flesh  : 

That  is,  "  So  great  is  my  concern  for 
the  salvation  of  my  brethren  the  Jews, 
that  I  could  undergo  the  greatest  misery 


that  myself    be  may  be  willing  to  sacrifice  himself,  and 
"  "    '  '-'  dear  unto  him  in  this  world    t'^r 


tor 
of  that  end :  I  could 
accursed   from   Christ 


all  that 

the  accomplishing 
wish  that  I  were 
for  my  brethren. 

4  Who  are   Israehtes  ;  to   wliom 
pertaineth    the    adoption,  and  the 


Cliap.  IX. 


ROMANS. 


81 


glory,  and  the  covenants,  and  the 
giving  of  the  law,  and  the  service  of 
God,  and  the  promises  ;  5  Whose 
are  the  fathers,  and  of  whom,  as 
concerning  the  flesh,  Christ  came, 
who  is  over  all,  God  blessed  for 
ever.     Amen. 

Our  apostle,  to  vindicate  himself  for 
bearing  such  a  passionate  affection  to  the 
Jews,  and  for  being  so  highly  concerned 
for  their  eternal  welfare,  doth  in  these  two 
verses  recount  and  sum  up  the  high  privi- 
leges and  prerogatives  belonging  to  the 
Jews  above  any  other  nation  under  heaven  : 
namely  these,  They  were  Israelites,  that 
is,  the  seed  and  posterity  of  Abraham, 
Isaac,  and  Jacob.  To  tihom  pertaineth 
the  adoption  ;  that  is,  national  adoption, 
not  personal ;  God  adopting  the  nation  of 
the  Jews  to  be  an  holy  people  to  himself, 
and  calling  them  his  sons  and  his  first- 
born. And  the  glory ;  that  is,  the  glo- 
rious presence  of  God  among  them,  the 
temple,  the  ark,  but  particularly  the  Shc- 
chinah,  or  Divine  presence,  from  between 
the  cherubims.  Aud  the  covenants  ;  that 
is,  the  covenant  made  with  Abraham  and 
Moses,  the  old  and  new  covenant,  Jer. 
xxxi.  32.  And  the  giving  of  the  law  : 
it  was  the  prerogative  of  this  people,  that 
all  their  laws,  ceremonial,  judicial,  and 
moral,  were  composed  and  delivered  to  them 
by  God  himself.  And  the  service  oj  God : 
that  is,  they  only  had  the  true  worship 
of  God  amongst  them,  and  no  other  nation 
could  have  the  like,  but  by  being  a  debtor 
to  them  for  it.  And  thepro7nise  ;  that  is, 
in  general,  all  the  blessings  promised  to 
them  in  the  land  of  Canaan  ;  and,  in  par- 
ticular, the  promise  of  the  Messiah,  or 
God's  gracious  purpose  and  intention  to 
send  his  Son  into  the  world  to  accomplish 
its  redemption.  Whose  are  the  fathers  : 
that  is,  the  beloved  fathers,  Abraham,  Isaac, 
and  Jacob,  were  their  ancestors,  and  they 
their  offspring.  Ofwhoin,  as  concerning 
thejlcsh,  Christ  came;  that  is,  of  which 
Israelites  Christ  came :  the  promised  Mes- 
sias,  according  to  the  flesh  or  human  na- 
ture, was  their  offspring,  even  he  who,  ac- 
cording to  his  divine  nature,  was  over  all, 
God  blessed  for  evermore.  Note  here, 
1.  How  the  apostle  reserves  the  greatest 
privilege  for  the  last :  Christ's  being  born 
one  of  their  nation,  and  according  to  the 
flesh  descended  from  the  Jewish  stock,  this 
was  the  topping  privilege.     Note,  2.  That 

VOL.    H. 


this  restrictive  clause,  according  to  the 
Jlesh,  plainly  supposeth  another  nature  in 
Christ,  according  to  which  he  came  not 
from  the  Israelites,  which  can  be  no  other 
but  the  Divine  Nature  or  Godhead,  which 
in  the  following  words  is  attributed  to  him: 
Who  is  over  all,  God  blessed  fur  evermore. 
Which  glorious  title  given  to  Christ,  as  it 
highly  exalts  the  prerogative  of  the  Jews 
as  being  a  people  of  whom  so  blessed  and 
great  a  Person  descended ,  so  on  the  other 
hand  it  aggravates  their  sin  and  condem- 
nation, in  rejecting  a  person  of  such  infi- 
nite worth  and  dignity,  notwithstanding 
he  descended  from  them.  Now  from  the 
whole  learn,  1.  That  a  fulness  or  richness 
of  instituted  means  of  grace,  for  the  true 
knowledge  and  worship  of  God,  is  matter 
of  high  dignation  and  gracious  condescen- 
sion from  God  to  man :  here  the  glori/, 
the  covenants,  the  service  of  God,  S^c.  are 
numbered  amongst  the  great  and  gracious 
respects  vouchsafed  by  God  to  the  Jews. 
Learn,  2.  That  the  highest  privileges  and 
vouchsafements  from  God  may  be  confer- 
red upon  a  people  who  are  neither  pleasing 
to  God,  nor  accepted  with  him.  Such 
were  the  Jews,  to  whom  the  fore-mentioned 
privileges  did  belong  :  a  people  rejected  by 
God  for  their  obduracy  and  unbelief. 
Learn,  3.  That  it  is  no  small  honour  to 
be  of  the  race  or  kindred  of  such  as  have 
been  holy  saints  and  faithful  servants  of  the 
most  high  and  holy  God.  The  Jews  here 
were  very  honourable,  as  they  were  the 
seed  of  Abraham  ;  but  much  more  so,  had 
they  trod  in  the  steps,  and  done  the  works, 
of  their  father  Abraham.  Learn,  4.  That 
Jesus  Christ,  who  was  the  seed  of  Abra- 
ham according  to  the  flesh,  was  yet,  ac- 
cording to  his  divine  nature,  Lord  over 
all,  God  blessed  for  evermore  ;  he  is  over 
all,  that  is,  over  all  things,  and  over  all 
persons  ;  and  he  is  blessed  for  evermore, 
which  is  the  constant  title  given  to  him  that 
is  God,  and  to  none  but  him.  The  Socini- 
ans,  to  avoid  the  force  of  this  text,  which 
fully  proves  the  divinity  of  Christ,  turn  the 
words  into  a  thanksgiving  for  Christ,  and 
read  them  thus :  Of  whom  Christ  was  ac- 
cording to  the  flesh ;  God,  who  is  over 
all,  be  blessed  for  ever.  A  manifest  per- 
version of  the  sense  of  the  apostle's  words, 
M'hich  was  to  show  that  according  to  the 
flesh  he  descended  from  Abraham  ;  but 
that  he  had  another  nature,  which  was  not 
derived  from  Abraham,  even  a  Divine 
nature,  according  to  which  he  was  over 
all,  God  blessed  for  evermore. 


82 


ROMANS. 


Chap.  IX. 


6  Not  as  though  the  word  of  God 
hatli  taken  none  effect.  For  they 
are  not  all  Israel  which  are  of  Is- 
rael :  7  Neither  because  they  are 
the  seed  of  Abraham,  are  they  all 
children  :  but,  In  Isaac  shall  thy 
seed  be  called.  8  That  is,  They 
which  are  the  children  of  the  flesh, 
these  are  not  the  children  of  God  : 
but  the  children  of  the  promise  are 
counted  for  the  seed.  9  For  this 
is  the  word  of  promise.  At  this  time 
will  I  come,  and  Sara  shall  havea  son. 

Here  the  apostlo  answers  an  objection 
against  the  rejection  of  the  Jews :  "  If  they 
be  cast  off  by  God,  what  will  become  of 
the  promise  of  God  made  to  Abraham, 
saying,  I  will  be  thy  God,  mid  the  God 
of  thy  seed  ?"  He  answers,  by  distinguish- 
ing a  two-fold  seed  that  Abraham  had. 
Some  were  only  his  carnal  seed,  or  the 
children  of  his  flesh  ;  others  were  his  spi- 
ritual seed,  or  the  children  of  his  faith. 
Now  the  carnal  seed  of  Abraham,  born  ac- 
cording to  the  course  of  nature,  were  not 
the  children  of  God  to  whom  the  promise 
was  made,  but  the  children  represented  by 
Isaac,  horn  by  the  supernatural  power  of 
the  Spirit  of  God  ;  these  are  to  be  ac- 
counted the  true  seed  of  Abraham,  men- 
tioned in  the  covenant,  when  God  says,  I 
tuillbe  thy  God,  and  the  God  of  thy  seed. 
So  that  the  force  of  the  apostle's  argument 
lies  thus :  The  rejection  of  such  Jews,  or 
such  of  Abraham's  seed  only  who  were  so 
according  to  the  flesh,  cannot  make  the 
word  or  promise  of  God  to  Abraham  and 
his  seed  of  no  efTect,  because  he  made  no 
absolute  promise  to  them  as  such.  But, 
says  the  apostle,  none  of  those  Jews,  whose 
rejection  1  speak  of,  have  any  such  promise 
made  to  them ;  therefore  the  rejection  of 
some  of  Abraham's  natural  seed  doth  not, 
cannot  make  void  the  word  and  promise 
of  God.  Learn  hence,  1.  That  the  pro- 
njises  of  God  to  his  children  and  people 
are  firm  and  stable  ;  they  shall  not  be  made 
void,  but  be  accomplished  and  made  good 
to  those  that  have  a  title  to  them,  and  in- 
terest in  Ihem,  and  fulfil  the  conditions  of 
them  :  Not  as  though  the  -word  or  promise 
of  God  has  taken  no  effect,  all  are  not  Is- 
rael that  are  of  Israel.  Learn  thence,  2. 
That  as  all  were  not  true  Israelites  of  old  that 
did  bear  the  name  of  Israelites  ■,  so  all  are  not 
true  christians  at  this  day,  who  take  upon 
them  the  name  of    Christ,  and   bear  the 


name  of  christians.  Learn,  3.  That  men 
are  very  prone  to  bear  up  themselves  upon 
the  piety  of  their  ancestors,  though  strangers, 
in  practice,  to  their  piety ;  as  the  Jews 
boasted  they  were  the  seed  of  Abraham, 
but  did  not  the  works  of  Abraham  ;  where- 
as men  are  so  far  from  being  God's  chil- 
dren, because  they  had  godly  parents,  that 
Christ  told  the  Jews,  who  came  forth  out 
of  Abraham's  own  loins,  that  they  were  of 
their  father  the  devil,  John  viii.  44. 

10  And  not  only  this  ;  but  wher 
Rebecca  also  had  conceived  by  one, 
even  by  our  father  Isaac ;  11  For 
the  children  being  not  yet  born,  nei- 
ther havino:  done  any  good  or  evil, 
that  the  purpose  of  God  according 
toelection,  might  stand,  not  of  works, 
but  of  him  that  calleth  ;  12  It  was 
said  unto  her.  The  elder  shall  serve 
the  younger  :  13  As  it  is  written, 
Jacob  have  I  loved,  but  Esau  have 
1  hated. 

Our  apostle  having  in  the  foregoing 
verses  proved,  from  what  was  done  in  Abra- 
ham's family,  that  it  was  the  purpose  and 
pleasure  of  God  to  account  only  those  for 
Abraham's  seed  who  were  the  children  of 
his  faith,  and  to  reject  the  rest  for' their  un- 
belief; in  these  verses  he  prosecutes  the 
same  argument,  by  insisting  upon  another 
special  dispensation  of  God  in  the  family 
of  Isaac,  whose  wife  Rebecca  had  twins, 
namely  Jacob  and  Esau,  and  had  neither 
of  them  any  thing  in  them  to  move  God 
to  love  the  one  and  dislike  the  other :  vet 
a  preference  was  given  to  the  one  before  the 
other.  So  that  the  apostle's  argument  runs 
thus  ;  "  As  Jacob  and  Esau  were  begotten 
of  the  same  father,  born  of  the  same  mother, 
lay  together  in  the  same  womb,  and  had 
neither  of  them  done  any  thing  at  all  to 
oblige  or  disoblige  Almighty  God  ;  yet  he 
was  pleased  to  make  a  dificrence  between 
them  and  their  posterity  alter  them,  giving 
the  beloved  Canaan  to  Jacob  and  his  seed, 
which  by  birth-right  belonged  to  Esau  and 
his  offspring  :  so  in  like  manner  is  it  the 
will  and  pleasure  of  God,  that  the  be- 
lieving Gentiles  should  become  heirs  of  the 
promise  by  faith  in  Christ,  and  that  the  un- 
believing Jews  should  be  rejected  and  cast 
otT  for  their  infidelity."  Learn  hence,  1. 
That  Almighty  God  chooses  persons  to  the 
participation  of  divine  favours.  Learn,  2. 
That  the  choice  which  God  makes  of  men 
to  the  enjoyment  of  that  special  favour  of 


Chap.  IX.  ROMANS. 

being  his  peculiar  people,  is  not  according 
to  their  external  privileges  or  works,  but 
according  to  his  own  free  pleasure.  Learn, 
3.  That  as  Jacob's  and  Esau's  being  un- 
born, and  having  done  neither  good  nor 
evil,  is  used  as  an  argument  to  prove,  that 
the  choice  of  the  one  before  the  other  could 
not  be  of  works  ;  so  it  is  a  strong  argument 
against  the  pre-existence  of  souls,  and 
their  being  sent  into  bodies  by  way  of 
punishment  for  former  sins.  For  upon 
that  supposition  it  could  not  be  true,  that 
the  children  had  done  neither  good  nor 
evil  before  they  were  born,  seeing  they 
might  both  have  sinned  in  that  state  of  pre- 
existence.  Learn,  4.  and  observe.  That 
the  apostle  doth  not  say,  That  before  the 
children  had  done  either  good  or  evil,  God 
said,  Jacob  have  I  loved,  and  Esau  have  I 
hated  :  but  only  t/ie  elder  shall  serve  the 
7/ounger.  Hatred  here  may  be  taken  two 
ways,  either,  L  For  a  less  degree  of  love  ; 
God  preferring  the  seed  of  Jacob  before  the 
posterity  of  Esau,  giving  the  former  the 
good  land  of  Canaan,  to  the  latter  the 
barren  mountains  of  Seir.  Or,  2.  If  hatred 
be  taken  in  the  strictest  sense,  then  God  is 
said  to  hate  Esau,  that  is,  the  Edomites, 
after  their  wicked  and  unnatural  behaviour 
towards  their  brethren  the  Israelites;  and 
upon  that  occasion  see  Odadiah,  ver.  10. 
For  thy  violence  against  thy  brother  Ja- 
cob, shame  shall  cover  thee,  and  thou 
shall  be  cut  off  for  ever.  Nothing  renders 
a  person  the  object  of  God's  hatred  but 
sin  ;  he  doth  not  hate  the  devil  himself, 
as  he  is  his  creature,  but  only  as  he  is  a 
sinner.  God  adjudges  none  to  eternal 
perdition,  but  with  respect  to  sin.  Ob- 
serve, 5.  That  Jacob  and  Esau  are  not 
here  to  be  considered  personally,  but  col- 
lectively ;  for  the  Israelites  that  descended 
from  Jacob,  and  for  the  Edomites  which 
sprang  from  Esau:  for  Esau  in  his  own 
person  did  not  serve  Jacob,  but  the  Edo- 
mites did  serve  the  Israelites.  Thus  the 
elder  did  serve  the  younger.  Again,  it 
appears  that  Job  and  all  his  friends  were 
of  the  posterity  of  Esau:  God  did  not 
then  hate  the  person  of  all  the  posterity  of 
Esau,  but  only  those  of  them  who  by  their 
violence  and  wickedness  rendered  them- 
selves the  object  of  his  hatred. 

14  What  shall  we  say  then  ?  Is 
there  unrighteousness  with  God  ? 
God  forbid.  15  For  he  saith  to 
Moses,  I  will  have  mercy  on  whom  I 
will   have   mercy,   and  I  will    have 


83 

compassion  on  whom  I  will  have  com- 
passion. 

The  apostle  having  by  the  two  fore- 
going instances  asserted  his  doctrine,  con- 
cerning the  purpose  and  decree  of  God 
to  justify  those  that  should  believe  in  his 
Son,  be  they  Gentiles  or  Jews  :  and  conse- 
quently made  it  good,  that  no  word  or 
promise  of  God  falls  to  the  ground  by  the 
rejection  of  the  unbelieving  Jews ;  pro- 
ceeds in  this  verse  to  demonstrate  the  right- 
eousness of  God  in  the  execution  of  this 
his  purpose.  Is  there  then,  says  he,  un- 
righteousness or  injustice  with  God  ? 
(iod  forbid.  As  if  the  apostle  had  said, 
"  Is  there  any  cause  to  say,  That  God,  who 
preferred  the  posterity  of  Isaac  before  that 
of  Ishmael,  and  the  seed  of  Jacob  before  the 
numerous  offspring  of  Esau  ;  is  there  any 
just  reason  to  say,  that  God  is  now  unjust 
in  calling  the  Gentiles,  and  upon  their 
faith  owning  them  for  his  people,  the  spi- 
ritual seed  of  Abraham,  and  rejecting  the 
Jews  because  of  their  unbelief  ?  God  for- 
bid that  we  should  accuse  him  of  un- 
righteous dealing  upon  this  account." 
Learn  hence.  That  God  is  just,  infallibly 
and  inflexibly  just  and  righteous,  in  all  his 
dealings  with,  and  dispensations  towards 
the  children  of  men :  Is  there  unright- 
eousness with  God  ?-  That  is,  there  is  none, 
there  can  be  none.  Learn,  2.  That  all 
such  tenets  or  doctrines  which  reflect  any 
manner  of  unrighteousness  upon  God,  or 
charge  him  with  hard  dealing,  ought  to  be 
disclaimed  with  the  utmost  abhorrency 
and  detestation :  Is  there  unrighteous- 
ness with  God  ?  God  forbid.  Observe 
next.  How  the  apostle  proves  that  there  is 
no  unrighteousness  in  this  dispensation  of 
God,  in  rejecting  the  Jews  and  calling  the 
Gentiles,  because  he  had  said  to  Moses, 
he  would  show  mercy,  where,  when,  and 
to  whom,  or  to  what  people,  he  pleased. 
If  therefore,  upon  the  infidelity  of  the  Jews, 
he  will  call  the  idolatrous  Gentiles,  and  re- 
ceive them  to  be  his  people,  who  can  accuse 
him  of  any  injustice  upon  that  account  ? 
Shall  not  Almighty  God  dispense  his  fa- 
vours where  and  upon  whom  he  pleases  ? 
May  he  not  confer  his  kindness  upon 
some,  which  he  owes  to  none  ?  Learn 
hence,  That  God  is  absolutely  and  ulti 
mately  resolved  to  follow  the  counsel  of  his 
own  will,  in  and  about  the  justification  of 
sinners  ;  and  whatsoever  he  doth,  or  re- 
solves to  do,  his  will  being  the  rule  of  right- 
eousness, is  for  that  reason  exactly  just, 
and  undeniably  righteous. 
G  2 


8t 


16  So  ther>  it  is  not  of  him  that 
willeth,  nor  of  him  that  runneth,  but 
of  God  that  sheweth  mercy. 

As  if  the  apostle  had  said,  "  The  fore- 
going instances  abundantly  show,  T/iat  it 
is  not  of  him  that  ■willeth  :  for  Abraham 
willed  tliat  Ishmael  might  live  to  be  par- 
taker of  the  blessing  promised  to  liis  seed, 
when  he  said,  Gen.  xvii.  18.  O  that  Ish- 
mael might  live  before  thee  !  Nor  is  it 
of  him  that  runneth  :  for  when  Esau  ran 
to  fetch  venison  for  his  father,  that  he 
might  receive  the  blessing.  Gen.  xxi.  the 
wisdom  of  God  saw  fit  to  have  it  otherwise, 
and  to  confer  the  blessing  upon  Jacob  ; 
but  it  is  of  God  that  showeth  mercy,  that 
any  one  is  chosen  to  be  the  seed  to  which 
the  promise  made  to  Abraham  belongs, 
and  so  to  be  his  church  and  people." 
Learn  hence,  That  it  is  of  God's  mere 
grace  and  mercy,  that  any  sinners  are  call- 
ed and  admitted  to  the  privilege  of  justi- 
fication and  adoption,  upon  any  terras  and 
conditions  whatsoever.  The  reason  why 
the  sinful  and  unworthy  Gentiles  were  call- 
ed to  be  a  people  who  were  not  a  people, 
while  the  Jews  were  left  out,  and  cast  off 
for  their  obstinate  unbelief,  was  not  because 
the  Gentiles  were  either  more  worthy  or 
more  willing,  but  from  God's  discriminat- 
ing grace  and  mercy  :  It  is  not  of  him 
that  -willeth,  but  of  God  that  sheweth 
mercy. 

17  For  the  scripture  saith  unto 
Pharaoh,  Even  for  this  same  pur- 
pose have  I  raised  thee  up,  that  I 
might  shew  my  power  in  thee,  and 
that  my  name  might  be  declared 
throughout  all  the  earth. 

Our  apostle  here  proceeds  to  remove 
another  objection,  namely,  the  seeming 
injustice  or  severity  of  rejecting  the  Jews, 
and  reserving  them  to  wrath,  giving  them 
up  to  an  obdurate  heart,  because  they 
would  not  accept  of  the  way  which  the 
wisdom  of  God  had  appointed  for  their 
justification  ;  namely,  faith  in  his  Son  Je- 
sus Christ.  This  he  clears  by  another 
instance;  to  wit,  that  of  Pharaoh,  who 
had  so  often  hardened  his  own  heart  ob- 
stinately, and  provoked  God  at  last  to  har- 
den him  judicially.  For  this  cause,  says 
God,  have  I  raised  thee  up  ;  in  the  origi- 
nal it  is,  I  have  made  thee  stand  :  that  is, 
••  I  have  sustained  thee,  and  kept  thee  alive, 
when  thou  deservedst,  and  mightest  justly 


ROMANS.  Chap.  IX. 

have  expected,  to  be  cut  off  by  the  several 
plagues  inflicted  on  thee  for  thy  obstinate 
hardness  of  heart,  that  I  rnight  shew  my 
power  in  thee,  Sfc.  Or,  I  have  patiently 
borne  thy  stubbornness  for  a  long  time,  that 
my  power  and  justice  might  more  illustri- 
ously appear  at  last  in  that  conspicuous 
judgment,  which  I  will  execute  upon  thee 
in  the  sight  of  all  the  nations  of  the  earth." 
Learn  hence.  That  some  sinners,  whom  the 
patience  of  God  has  long  waited  upon,  are 
preserved  of  him,  and  raised  out  of  great 
and  imminent  dangers  by  him,  for  this 
end  ;  namely,  to  make  them  examples  of 
his  just  indignation  against  stubborn  and 
obdurate  rebels,  and  that  in  the  most  illus- 
trious and  signal  manner.  For  this  cause 
have  I  raised  thee  up,  that  my  name 
might  be  declared  throughout  all  the 
earth. 

18  Therefore  hath  he  mercy  on 
whom  he  will  have  mercy,  and  whom 
he  will  he  hardeneth. 

As  if  he  had  said,  "  From  these  scripture 
instances  we  may  gather  and  conclude,  that 
God  may  without  the  least  injustice  mag- 
nify his  mercy,  in  sparing  and  pardoning 
some  sinners,  and  render  his  justice  glo- 
rious in  punishing  others  ;  yea,  in  punish- 
ing sin  with  sin,  hardening  them  judicially, 
who  had  hardened  tiiemselves  obstinately." 
Here  observe.  That  God  did  not  harden 
Pharaoh's  heart  by  any  positive  act  or  in- 
flux upon  it,  by  infusing  any  evil  into  it ; 
for  this  would  make  God  the  author  of  sin  ; 
but  he  was  hardened  by  way  of  judiciary 
tradition,  after  he  had  long  hardened  him- 
self First,  He  was  delivered  up  into  the 
hand  of  Satan,  who  deluded  him  by  the 
magicians  counterfeiting  the  same  miracle 
that  Moses  wrought ;  and  this  hardened 
him  against  the  belief  of  any  thing  that 
Moses  either  did  or  said.  Secondly,  He 
was  delivered  up  to  his  own  lusts,  parti- 
cularly idolatry,  ambition,  and  covetous- 
ness;  and  these  hardened  Pharaoh's  heart. 
As  an  idolater,  he  was  loath  to  receive 
a  message  from  the  God  of  Israel,  whom 
he  knew  not :  Who  is  the  Lord,  says  he, 
that  I  should  obey  him  ?  I  know  vot 
the  Lord.  As  an  ambitious  prince,  it  went 
to  his  very  heart,  to  hear  so  mean  a  man  as 
Moses  control  him  in  his  own  dominions, 
saying.  Let  the  people  go,  that  they  may 
serve  the  Lord.  This  enraged  him,  to 
hear  of  any  lord  over  that  people  but  him- 
self; and  as  a  covetous  man,  he  was  loath 


Chap.  IX. 


ROMANS. 


05 


lo  hear  of  parting  with  a  people,  by  whose 
pains,  in  making  brick,  he  had  so  great  an 
income.  Thus  Pharaoh's  affected  hard- 
ness was  followed  with  inflicted  hardness. 
Learn  iience,  That  God  doth  justly  deliver 
that  rnan  up  to  hardness  of  heart  by  way  of 
punishment,  who  has  often  hardened  his 
own  heart  against  God  by  repeated  acts 
of  sin. 
Juste  toties  cor  ejtis  obdiiratur  in  jxEnam, 
Quoties  ipse  cor  suum  ohduravit  in  citlpam. 

LiGHTFOOT. 

19  Thou  wilt  say  then  unto  me. 
Why  doth  he  yet  find  fault  ?  For 
who  hath  resisted  his  will?  20  Nay 
butjO  man,  who  art  thou  that  repliest 
against  God  >  Shall  the  thing  form- 
ed say  to  him  that  formed  it,  Why 
hast  thou  made  me  thus  ?  21  Hath 
not  the  potter  power  over  the  clay, 
of  the  same  lump  to  make  one  vessel 
unto  honour,  and  another  unto  dis- 
honour ? 

Here  the  apostle  brings  in  the  unbeliev- 
ing and  rejected  Jews  making  an  objection 
against  God  :  "  If  the  case  be  thus,  that 
God  doth  sometimes,  and  that  justly,  leave 
obdurate  sinners  to  harden  themselves,  why 
is  he  offended  at  it,  and  complains  of  it  ? 
If  God  hardeneth  us  because  he  will,  why 
doth  he  find  fault  with  us  for  our  hardness 
of  heart  ?  For  who  hath  at  any  time  re- 
sisted his  will  ?  How  is  it  in  our  power  to 
avoid  being  hardened,  if  it  be  his  will  that 
we  should  be  hardened  ?"  Learn  hence. 
That  guilty  sinners  are  full  of  hard  thoughts 
of  God,  and  very  prone  to  think  the  di- 
vine dispensations  unreasonable,  if  not  un- 
righteous ;  but  upon  false  and  mistaken 
grounds  :  ]V/it/  doth  he  find  fault  ?  Who 
hath  resisted  his  will?  To  this  objection  the 
apostle  returns  a  very  smart  answer,  saying, 
Who  art  thou,  O  vian,  that  repliest  against 
God  ?  Shall,  Src.  In  which  answer. 
Observe,  1.  A  vehement  objurgation  or 
reproof.  2.  A  substantial  vindication  of 
the  righteousness  and  wisdom  of  God  in 
his  proceedings  with  men.  Note,  1.  The 
objurgation  or  reproof,  drawn  up  in  an 
interrogative  form,  which  argues  great  in- 
tenseness  of  mind  in  the  person  speaking : 
Na?/  hut,  O  7nan,  who  art  thou  ?  As 
if  the  apostle  had  said,  "  What  bold  and 
unheard-of  presumption  is  this,  that  man, 
blind  and  ignorant  man,  guilty,  sinful  man, 
obnoxious  to  wrath  and  eternal  death,  that 
he  should  undertake  to  reprove  and  cen- 


sure, to  judge  and  condemn  the  actions 
and  dispensations  of  the  most  high  and 
holy  God,  as  if  they  were  crooked  and 
perverse,  defective  either  in  justice  or  wis- 
dom !"  Learn  hence.  That  it  is  no  less 
than  horrid  and  horrible  presumption  for 
so  weak,  sinful,  and  worthless  a  creature, 
as  man  is,  to  contest  or  dispute  with  the 
most  high  God  about  the  wisdom  or  right- 
eousness of  any  of  his  ways :  O  vian,  who 
art  thou  tliat  repliest  against  God.  Note, 
2.  How  the  apostle  vindicates  the  wisdom 
and  righteousness  of  God  in  his  proceed- 
ings with  men  in  general,  and  against  the 
Jews  in  particular :  showing,  that  there  is 
no  more  cause  to  make  this  objection  against 
God  for  rejecting  the  unbelieving  Jews,  and 
showing  favour  to  the  believing  Gentiles, 
than  for  the  pitcher  to  contend  with  him 
that  formed  it,  why  he  made  it  of  such  a 
shape,  and  not  of  another  figure ;  or  for 
the  clay,  when  it  is  marred  and  broken,  to 
complain  of  the  potter  formaking  of  one  part 
of  it  a  vessel  unto  honour,  and  the  other  unto 
dishonour.  Learn  hence.  That  men  who 
have  made  themselves  obnoxious  to  the  jus- 
tice of  God  by  a  long-continued  course  of  sin 
and  disobedience  against  God,  (as  the  un- 
bel ieving  Jews  here  spoken  of  eviden tly  did,) 
have  no  cause  either  to  complain  of  God's 
severe  proceedings  against  themselves,  or  of 
his  favourable  dispensations  towards  others. 
What  just  cause  had  the  Jews,  rejected  for 
their  own  unbelief  and  hardness  of  heart, 
to  murmur  against  God  for  showing  mercy 
to  the  Gentiles,  who  submitted  to  the  terms 
of  mercy  ? 

22  What  if  God,  willing  to  shew 
his  wrath,  and  to  make  his  power 
known,  endured  with  much  long- 
suftering  the  vessels  of  wrath  fitted 
to  destruction  ;  23  And  that  he 
might  make  known  the  riches  of 
his  glory  on  the  vessels  of  mercy, 
which  he  had  afore  prepared  unto 
glory,  24  Even  us,  whom  he  hath 
called,  not  of  the  Jews  only,  but  also 
of  the  Gentiles? 

As  if  the  apostle  had  said,  "  What 
though  God  doth  not  presently  punish  the 
obstinate  and  unbelieving  Jews  according 
to  their  desert,  but  beareth  with  them,  and 
exercises  forbearance  towards  them,  and 
they  go  on  by  their  continual  rebellions  to 
make  themselves  fit  objects  of  his  wrath  ; 
but  he  is  pleased  still  with  great  gentleness 


8G 


ROMANS. 


Chap.  IX. 


and  patience  to  bear  with  them  as  he  did 
with  Pharaoh  ;  and  if  after  all  they  be  more 
hardened,  as  he  was,  by  God's  forbearance, 
what  show  of  injustice,  1  pray,  is  it,  if  he 
punishes  them  at  last  with  greater  severity, 
as  God  did  him?  If  he  swallow  up  their 
nation,  destroy  their  temple,  ruin  their  city, 
what  injustice  is  it  to  destroy  those,  who 
by  making  themselves  objects  of  God's 
wrath,  are  fitted  for  destruction  ?"  Here 
note.  That  the  vessels  of  wrath  fitted  for 
destructioTi,  are  such  as,  the  apostle  saith, 
God  endured  with  much  long  suffering  ; 
and  therefore  they  were  not  made  vessels  of 
wrath  by  God,  but  by  themselves ;  after 
they  had  filled  up  the  measure  of  their  sins, 
and  thereby  fitted  themselves  as  vessels  for 
destruction.  God  endured  them  with 
much  long-sufFering,  though  judgment  at 
last  took  hold  upon  them  to  the  uttermost. 
Learn  hence,  That  Almighty  God  may, 
without  the  least  suspicion  of  injustice  or 
unrighteousness,  punish  with  the  utmost 
severity  such  a  person  or  a  people,  whom 
he  hath  long  endured  with  much  forbear- 
ance, to  go  on  in  a  course  of  sinning,  if 
at  last  they  repent  not.  This  was  the 
manner  of  God's  dealing  with  the  Jews  here. 
His  lenity  towards  the  Gentiles  is  next  ex- 
pressed, ver.  22.  That  he  might  make 
known  the  riches  of  his  glory  on  the  vessels 
of?nerct/,  Src  As  if  the  apostle  had  said. 
Can  God  be  taxed  with  unrighteousness, 
in  showing  the  riches  of  his  glorious  grace 
and  mercy  towards  the  despised  Gentiles, 
whom  he  hath  called  to  the  faith  of  Christ, 
and  thereby  fitted  and  prepared  them  to 
be  vessels  of  mercy?  Hath  he  not  just 
right  to  show  his  mercy  to  such  persons 
who  have  submitted  to  the  terms  upon 
which  he  hath  promised  favour  and  ac- 
ceptance, and  to  own  them  as  his  peculiar 
people,  although  they  be  not  the  natural 
seed  of  Abraham,  seeing  they  are  his  spiri- 
tual ?  Note  here.  That  as  the  unbelieving 
Jews  were  called,  in  the  former  verse,  ves- 
sels of  wrath  ;  so  the  believing  Gentiles 
are  called,  in  this  verse,  vessels  of  mercy ; 
because  as  vessels  are  fitted  and  formed  by 
the  hand  of  the  artificer  for  the  use  to  which 
they  are  designed,  in  like  manner  are  be- 
lievers wrought  by  God  and  framed  by  his 
Holy  Spirit,  and  made  meet  to  receive  the 
mercy  of  God,  that  is,  the  fruits  and  ef- 
fects of  his  mercy,  especially  pardon  of  sin 
and  peace  with  God.  Concerning  the 
vessels  of  wrath,  the  apostle  speaks  pas- 
sively ;  they  are  fitted  for  destruction  : 
concerning  the  vessels  of  mercy,  he  speaks 


actively,  that  God  has  prepared  them  unto 
glory ;  that  is,  made  them  meet  and  fit  by 
grace  here  for  glory  hereafter.  Learn 
thence,  That  the  new  creation  of  the  saints, 
and  all  the  spiritual  workmanship  that  is 
found  upon  them,  is  to  be  ascribed  unto 
God,  and  to  the  efTectual  working  of  his 
grace :  He  hath  afore  prepared  them 
unto  glory.  Learn,  2.  That  the  fullest 
measures  of  glory  hereafter  shall  be  the  por- 
tion of  such,  and  only  such,  as  are  first  pre- 
pared by  grace  and  holiness  to  receive  them 
here.  Learn,  3.  That  those  only  are  vessels 
of  mercy,  prepared  by  God  unto  glory,  who 
upon  the  evangelical  call  have  been  pre- 
vailed with,  by  faith  and  repentance,  to 
answer  the  command  and  call  of  God : 
That  he  might  make  known  the  riches  of 
his  glory  on  the  vessels  of  mercy,  which 
he  had  afore  prepared  unto  glory,  even 
us  whom  he  hath  called, 

25  As  he  saith  also  in  Osee,  I 
will  call  them  my  people,  which 
were  not  my  people ;  and  her  be- 
loved, which  was  not  beloved.  26 
And  it  shall  come  to  pass,  that  in 
the  place  where  it  was  said  unto 
them,  Ye  are  not  my  people  ;  there 
shall  they  be  called  the  children  of 
the  living  God. 

Our  apostle  having  hitherto  vindicated 
the  wisdom  and  righteousness  of  God  in 
the  rejection  of  the  Jews,  and  calling  of  the 
Gentiles  ;  lest  the  Jews  should  stumble  and 
take  offence  at  it,  in  these  and  the  follow- 
ing verses  he  proves,  that  the  calling  of  the 
Gentiles  was  long  before  foretold,  both  by 
the  prophet  Hosea,  and  the  prophet  Isaiah  ; 
by  the  prophet  Hosea,  chap.  ii.  22.  I  will 
call  them  my  people,  which  were  not  my 
people.  And,  chap.  i.  10.  Instead  of 
Ye  arc  nut  my  people,  it  shall  he  said.  Ye 
are  the  sons  of  the  living  God.  Which 
expressions  signify  and  import  God's  re- 
ceiving the  Gentiles  into  the  church  as  an 
act  of  free  and  undeserved  mercy,  whom 
the  Jews  looked  upon  as  castaways,  as 
strangers,  as  dogs ;  accounting  themselves 
only  to  be  of  his  family  and  household. 
Next  he  produces  the  testimony  of  Isaiah. 

27  Esaias  also  crieth  concerning- 
Israel,  Though  the  number  of  the 
children  of  Israel  be  as  the  sand  of 
the  sea,  a  remnant  shall  be  saved. 
28  For  he  will  finish  the  work,  and 
cut  it  short  in  righteousness :  because 


Chap.  IX.  ROMANS. 

a  short  work  will  the  Lord  make  upon 
the  earth.  '29  And  as  Esaias  said 
before,  Except  tiie  Lord  of  sabaoth 
had  left  us  a  seed,  we  had  been  as 
Sodoma,  and  been  made  like  unto 
Gomorrha. 

Here  the  aposllc  shows  how  the  reduction 
of  the  obdurate  Jews  was  foretold  by  Isaiah 
as  well  as  Ilosea  :  That  although  the  num- 
ber of  tlie  Jews,  according  to  tl)e  flesh,  were 
as  the  sand  of  the  sea,  yet  the  greatest  num- 
ber of  them  would  be  passed  by  for  their 
unbelief,  and  a  remnant  only  saved.  This 
the  prophet  speaks  of  those  Jews  who 
escaped  the  hand  of  Sennacherib  ;  and  the 
apostle  makes  the  deliverance  of  those  few, 
a  type  of  them  that  should  believe  in  Christ, 
and  be  saved  by  him.  And  the  prophet 
farther  adds,  That  God  would  finish  his 
work,  and  cut  it  short  in  righteousness ; 
that  is,  God  will  make  quick  work  with  that 
incorrigible  and  unreclaimable  people ; 
such  swift  destruction  shall  come  upon  the 
multitude  of  evil  doers  in  the  land  of  Israel 
as  shall  bring  them  very  low,  cut  them  short, 
lop  them  oft',  so  that  they  shall  be  left  as  a  tree, 
of  which  only  the  stump  remaineth.  They 
shall  be  reduced  to  a  small  remnant,  and  a 
remnant  only  of  that  remnant  shall  be  con- 
verted. Now  first,  from  the  literal  import 
of  those  words,  Though  Israel  be  as  the 
sand  of  the  sea,  a  remnant  only  shall  be 
saved,  we  learn.  That  a  numerous  people 
or  nation,  among  whom  God  hath  been 
truly  worshipped,  and  this  for  a  long  season, 
may,  notwithstanding,  for  their  wickedness 
be  destroyed,  and  reduced  by  God  to  a  very 
small  number.  Secondly,  from  the  typical 
import  of  these  words,  together  with  the 
apostle's  scope  in  citing  of  them,  we  gather, 
that  amongst  those  multitudes  who  are  call- 
ed by  the  gospel  to  believe  on  our  Lord  Je- 
sus Christ,  and  who  make  profession  of  his 
name  and  truth,  the  number  of  those  who 
will  be  at  last  eternally  saved,  will  be  but 
comparatively  small  and  little;  Aremnant 
shall  be  saved. 

30  What  shall  we  say  then  }  That 
the  Gentiles,  which  followed  not 
after  righteousness,  have  attained 
to  righteousness,  even  the  right- 
eousness which  is  of  faith  :  31  But 
Israel,  which  followed  after  the  law 
of  righteousness,  hath  not  attained 
to  the  law  of  righteousness.  32 
Wherefore  ?    Because   they   sought 


87 


it  not  by  faith,  but  as  it  were  by 
the  works  of  the  law ;  for  they 
stumbled  at  that  stumbling  stone  ; 

As  if  the  apostle  had  said,  "  Lord,  what 
shall  we  say  to  this  great  mystery  of  grace, 
the  calling  of  the  Gentile  world,  and  the 
cutting  off  and  casting  away  most  of  the 
present  Jewish  nation  ?  That  the  Gentiles 
who  lived  in  ignorance  and  blindness,  in 
sin  and  unrighteousness,  should  attain  to 
righteousness  by  faith  in  Christ  ;  and  that 
the  Israelites,  who  had  God's  own  right- 
eous law  amongst  them,  and  trusted  to  be 
justified  by  the  observation  of  it,  yet  should 
not  attain  to  that  righteousness  which  God 
accepteth.  And  wherefore  have  they  not 
attained  it  ?  but  because  they  sought  not 
justification  by  that  faith  which  God  pre- 
scribeth  for  that  end,  namely,  faith  in  the 
Mediator ;  but  thought  it  must  be  attained 
by  the  works  of  the  law,  keeping  all  the 
ceremonial  precepts,  by  which  no  flesh  can 
be  justified :  and  the  reason  why  they 
sought  it  not  by  faith  was  this,  Thei/  slum- 
bled  at  the  stumbling  stone  ;  that  is,  at 
the  Lord  Jesus  Christ,  taking  offence  at  his 
poverty  and  mean  condition  in  the  wodd, 
and  at  the  spirituality  of  his  kingdom." 
Learn  hence.  That  the  great  humiliation  of 
Christ  in  the  days  of  his  flesh,  did  prove  a 
snare  and  occasion  to  many  persons  to  de- 
spise and  reject  him,  to  stumble  at  him, 
and  fall  foul  upon  him.  But  in  what  re- 
spects is  Christ  called  a  stone  of  stumbling, 
and  a  rock  of  offence  ?  Ans.  Negatively  ; 
not  because  he  was  by  God  designed,  either 
intentionally  or  accidentally,  to  be  such. 
All  stumbling  and  otTence-taking  at  Christ 
are  accidental,  proceeding  from  the  de- 
pravity of  man,  not  from  the  design  of  God. 
Much  less  were  the  Jews  fore-appointed  and 
ordained  by  God  to  stumble  at  his  Son  ;  for 
God  appomts  no  man  to  do  that  which  he 
prohibits  all  men  from  doing.  And  as  no 
man  is  necessitated  by  the  decree  of  God, 
so  neither  is  he  constrained  or  necessitated 
by  Satan,  by  his  corruption,  or  any  other 
instruinent,  to  stumble  or  take  offence  at 
Christ ;  for  actions  necessitated  upon  men 
are  neither  demeritorious  nor  punishable. 
But  positively  Christ  is  called  a  stone  of 
stumbling,  because  men,  willingly  ignorant 
and  wilfully  perverse,  do  take  oflence  at 
him.  Though  God  never  designed  or  de- 
sired any  man's  stumbling  at  Christ,  yet  he 
knew  and  foresaw  that  many,  very  many, 
would  stumble  at  him  ;  and  accordingly 
expressed  him  by  a  prophetical  character 


88 


ROMANS. 


Chap.  X. 


answering  the  event,  and  predicting^  that 
which  in  time  came  to  pass  :  Behold,  I 
lay  in  Sion  a  stumbling-block. 

33  As  it  is  written,  Behold,  I  lay 
in  Sion  a  stumbling-stone  and  rock 
ofoftence  :  and  whosoever  believeth 
on  him  shall  not  be  ashamed. 

Observe   here,  1.  What  use  and  office 
our  Lord  Jesus  Christ  is  of  to  his  church  : 
he   is   a   stone,  a  corner-stone,  the   chief 
corner-stone;  a   corner-stone  for  strength, 
the   chief  corner-stone  for  ornament  and 
beauty.      As   the  corner-stone    bears  the 
weight  of  the  building,  so  doth  Christ  bear 
the  weight  of  his  church,  and  supports  all 
the   pillars  and  supporters   of  it ;  yet  this 
precious  corner-stone  is  accidentally   and 
eventually  a  stone  of  stumbling,  and  rock 
of  offence.     Some  are  offended  at  the  po- 
verty of  his  person  and  the  meanness  of  his 
condition,  others  at  the  sublimity  and  sanc- 
tity of  his  doctrine  ;  some  are  offended  at 
his  cross,  others  at  his  free  grace  ;  but  such 
as  instead  of  being  offended  at  him  do  be- 
lieve  on  him,  shall  never  be  ashamed  of, 
or   confounded   by,   him.      Learn  hence. 
That  those  who,  according  to  the  direc- 
tion of  the  gospel,  do  believe  on  our  Lord 
Jesus  Christ,  shall  never  have  cause  to  be 
ashamed.     Here  note,  What  they  shall  not 
be  ashamed  of,  when  and  why  they   shall 
not  be  ashamed  :   L    What  the  sincere  be- 
liever shall  not  be  ashamed  of.     Ans.  He 
shall  never   be  ashamed  of  his   choice;  he 
shall  not  be  ashamed  of  his  profession  ;  he 
shall  never  be  ashamed   of  the  cause  and 
interest  of  Christ,   which   he   has  owned 
and  vindicated  in  the  world  :  he  shall  never 
be  ashamed   of  the  work  and   service   of 
Christ,  nor  of  any  time  sincerely  spent  in 
that  work  and  service  ;    he  shall  never  be 
ashamed  of  his  reproaches  and  sufferings, 
tribulation  and  persecutions,   for  the  sake 
of  Christ.     In  a  word,  he  shall  never  be 
ashamed    hereafter    that    he    never    was 
ashamed  here,  either  of  Christ  and  liis  gos- 
pel, his  work  and  service,  or  his  cause  and 
interest.     Note,  2.  When  the  believer  shall 
not  be  ashamed ;  namely,  when  he  is  call- 
ed   forth   to  bear  his  testimony  for  Christ 
before  the  world,  at  the  hour  of  death,  and 
at  the  day  of  judgment :  neither  the  dread- 
fulness  of  the  day,  nor  the  majesty  of  the 
Judge,  nor  the  number  of  the  accusers,  nor 
the  impartiality  of  the  sentence,  nor  the  se- 
paration that  shall  then  be  made,  will  in  the 
least  cause  him  to  be  ashamed.     Note,  3. 


Why  the  believer  shall  never  be  ashamed. 
Ans.  The  cause  of  shame  is  removed  and 
taken  away,  namely,  sin  ;  those  only  from 
whom  he  can  reasonably  fear  shame,  will 
never  be  ashamed  of  him  ;  he  can  look 
God  and  Christ,  his  own  conscience, 
and  the  whole  wodd,  in  the  face,  without 
shame  and  blushing.  O!  that  sinners 
would  now  be  ashamed  of  their  unbe- 
lief, which  otherwise  will  put  them  to 
eternal  shame,  and  bring  upon  them  ever- 
lasting confusion  in  the  day  of  the  Lord. 
Whosoever  believeth  on  him  shall  never  be 
ashamed;  but  he  that  believeth  not  in 
him,  shame  and  the  wrath  of  God  abideth 
on  hi 7)1. 

CHAP.  X. 

Our  apostle  prosecutes  in  this  tlie  argument  which 
lie  liad  begun  in  the  fornoer  cliapter,  viz.  The 
temporary  rejection  of  liis  countrymen  the  Jews, 
for  tlieir  obstinate  refusal  of  that  way  of  justi- 
fication which  the  wisdom  o{  God  had  prescribed, 
namely,  by  faith  in  his  Son  Jesus  Christ:  and 
well  knowing  that  what  he  was  about  to  say  upon 
that  argument  would  sound  very  harsh  in  their 
ears,  who  were  so  addicted  to  seek  justification 
only  by  the  works  of  the  law,  he  begins  this  chap- 
ter, as"  he  did  the  former,  with  a  most  solemn 
protestation  of  his  unfeigned  love  unto  them, 
and  most  fervent  desire  for  their  salvation  :  for 
thus  he  speaks, — 

"ORETHREN,   my  heart's   desire 
and  prayer  to  God  for  Israel  is, 
that  they  might  be  saved. 

Where  observe,  L  The  mighty  concern 
which  the  apostle  had  for  the  eternal  salva- 
tion of  his  countrymen  the  Jews,  who 
sought  his  destruction  ;  their  salvation  lay 
very  near  his  heart,  and  he  was  afraid  they 
should  miss  it  by  taking  the  wrong  way 
for  obtaining  if,  by  building  all  their  hopes 
of  salvation  upon  such  a  bottom  as  would 
never  bear  the  fabric,  but  utterly  fail  them  ; 
namely,  justification  by  works.  Observe, 
2.  What  it  was  that  made  the  apostle  so 
concerned  for  the  Jews.  It  was  not  upon 
the  account  of  their  wicked  lives  and  scan- 
dalous immoralities,  but  for  their  bad  princi- 
ples and  fundamental  errors.  They  op- 
posed the  honour  of  God  to  the  Son  of 
God,  and  the  observation  of  the  law  to  the 
faith  of  Christ.  From  whence  learn,  That 
we  ought  to  be  concerned  for  those  who 
lie  under  damnable  errors,  although  they  be 
men  of  good  carriage  and  commendable 
conversation.  Not  only  the  vicious  and 
ungodly,  but  the  erroneous  and  unsound, 
are  to  be  the  objects  of  our  pity  and  prayer ; 
for  error  is  as  damnable  as  vice  ;  the  one  is 
an  open  road,  the  other  a  by-path,  to  hell 


Chap.  X. 


ROMANS. 


89 


and  destruction  ;  and,  accordingly,  he  that 
has  a  due  care  of  his  soul's  salvation  will 
be  as  much  afraid  of  erroneous  principles 
as  of  debauched  practices. 

2  For  I  bear  them  record,  that 
they  have  a  zeal  of  God,  but  not  ac- 
cording to  knowledge. 

As  if  the  apostle  had  said,  "  I  can  bear 
them  witness  that  many,  very  many,  of 
the  Jews,  have  a  zealous  desire  in  their  way 
to  please  God,  and  do  what  is  acceptable 
in  his  sight  ;  but  though  it  be  a  warm,  it 
is  but  a  bhnd  zeal,  and  not  according  to 
right  knowledge."  Here  observe,  1.  The 
apostle  is  desirous  to  say  the  best  he  could 
of  his  countrymen  the  Jews  ;  he  commends 
the  good  meaning  of  their  zeal,  but  blames 
the  ill  conduct  of  it.  It  was  a  misguided 
and  mistaken  zeal,  and  not  directed  as  it 
ought.  Zeal  is  either  one  of  the  best  or 
worst  of  things  in  the  world.  It  is  a  good 
thing  when  it  is  right  in  its  object,  right 
in  the  measure  and  degrees,  and  pursued 
by  right  means.  As  to  the  object  of  our 
zeal,  it  must  be  that  which  is  certainly 
and  considerably  good  :  certainly  good,  or 
else  we  are  zealous  for  we  know  not  what ; 
and  considerably  good,  or  else  it  doth  not 
deserve  our  zeal.  To  be  zealous,  and  that 
beyond  all  due  measure,  for  the  observation 
of  a  ceremony  or  custom,  as  some  in  the 
christian  church  were  of  old  about  the  ob- 
servation of  Easter,  is  certainly  a  zeal  not 
according  to  knowledge.  Again,  zeal 
must  be  prosecuted  by  lawful  and  war- 
rantable means ;  we  must  not  from  a  prin- 
ciple of  zeal  do  any  evil,  that  good  may 
come.  But  there  is  a  zeal  amongst  the 
church  of  Rome,  which  I  am  sure  cannot 
be  according  to  knowledge,  and  that  is  a 
zeal  for  ignorance.  This  is  a  zeal  peculiar 
to  themselves ;  they  will  not  allow  the  peo- 
ple to  understand  what  they  do  in  the  ser- 
vice of  God  ;  they  require  them  to  pray,  but 
will  not  let  them  know  what  they  pray 
for ;  and  all  this  under  a  pretence  that  ig- 
norance, which  makes  a  man  a  block,  is 
the  mother  of  devotion.  As  if  the  less  men 
understand  the  service  of  God,  the  better  he 
was  pleased  with  it,  and  the  more  they 
were  edified  by  it. 

3  For  they  being  ignorant  of 
God's  righteousness,  and  going 
about  to  establish  their  own  right- 
eousness, have  not  submitted  them- 
selves unto  the  righteousness  of 
God. 


That  is,  the  Jews  being  ignorant  of 
God's  way  of  justification  by  faith  in  Christ 
discovered  in  the  gospel,  and  relying  upon 
and  trusting  to  their  own  works,  their  obe- 
dience to  the  ceremonial  and  moral  law, 
to  justify  and  save  them,  they  have  not 
submitted  themselves  to  the  righteousness 
of  God  ;  that  is,  to  the  way  aud  method 
which  the  wisdom  of  God  has  discovered 
for  the  justification  of  a  sinner  by  the 
blood  of  his  Son.  Obcerve  here,  1.  That 
by  God's  righteousness,  we  are  to  under- 
stand that  righteousness  which  Christ  has 
wrought  for  us,  which  God  bestows  upon 
us,  and  the  gospel  reveals  unto  us  ;  by  es- 
tablishing their  own  righteousness,  is  to 
be  understood  their  resolution  and  endea- 
vour to  depend  upon  their  own  works ; 
their  obedience  to  the  law  for  their  justi- 
fication before  God,  in  opposition  against 
and  in  contradiction  to,  that  way  of  jus- 
tification which  God  had  declared  ;  name- 
ly, by  faith  in  Christ  Jesus,  the  one  and 
only  Mediator.  Observe,  2.  That  upon 
the  first  opening  of  the  gospel,  no  evan- 
gelical doctrine  was  more  disrelished  by 
the  Jews  than  justification  by  the  right- 
eousness of  Christ.  They  were  possessed 
with  this  principle  then,  that  eternal  life 
was  attainable  only  by  the  works  of  the 
law  :  and  according  to  the  example  of  tiie 
Jews  at  the  beginning,  persons  ever  since, 
even  to  this  very  day,  are  fond  of  that  way 
of  justification.  The  natural  man  is  a 
proud  man,  he  likes  to  live  upon  his  own 
stock,  he  cannot  stoop  to  a  sincere  and  uni- 
versal renunciation  of  his  own  righteous- 
ness, and  to  depend  wholly  upon  that  of 
another.  'Tis  natural  to  a  man  to  choose 
rather  to  eat  a  brown  crust,  or  wear  a 
coarse  garment,  which  he  can  call  his  own, 
than  to  feed  upon  the  richest  dainties,  or 
wear  the  costliest  robes,  which  he  must  re- 
ceive as  an  alms  from  another.  Lord ! 
how  hard  is  it  to  subdue  this  pride  of  spirit, 
and  to  be  thoroughly  convinced  of  the 
absolute  necessity  of  another  and  a  belter 
righteousness  than  our  own  to  constitute 
us  righteous  in  the  sight  of  God  !  From 
the  whole  learn,  1.  How  dark-sighted  the 
wisest  men  are  by  nature  in  God's  way  of 
justifying  and  saving  sinners :  Ignorant  of 
GorPs  righteousness,  that  is,  of  the  way 
which  the  wisdom  of  God  has  discovered 
for  justifying  guilty  sinners  by  faith  in  his 
Son.  This  is  known  only  by  divine  reve^ 
lation  :  Rom.  i.  17.  The  righteousness  of 
God  is  revealed  from  faith  to  faith.  It 
is  purely  an  object  of  faith,  and  hangs  all 


90 


ROMANS. 


Chap.  X. 


upon  divine  revelation,  both  as  to  the 
righteousness  itself,  and  the  manner  of  im- 
parting it.  Learn,  2.  Hov/  absurd  is  the 
attempt,  and  how  injurious  the  design,  to 
set  up  and  establish  a  righteousness  of  our 
own,  either  in  opposition  to,  or  in  con- 
junction with,  the  righteousness  of  God. 
Alas!  we  fulfil  the  law  only  in  sincerity, 
■we  cannot  fulfil  it  to  perfection;  and  if  it 
be  not  to  perfection,  it  cannot  be  to  justi- 
fication. Therefore  to  trust  to  any  right- 
eousness of  our  own  for  justification  before 
God,  which  is  imperfect  and  polluted,  is 
both  sinful  and  unsafe.  Sinful,  because  it 
is  confronting  the  plain  declarations  of  the 
gospel ;  and  unsafe,  because  it  evacuates 
Christ :  for  Christ  is  of  no  effect  unto 
us :  whosoever  are  justified  by  the  law,  are 
fallen  from  grace,  GaL  v.  4.  Learn,  .3. 
What  an  hiiiderance  is  pride  to  the  salva- 
tion of  men  !  it  stiffens  the  will,  that  it 
won't  stoop  to  God's  terms :  they  will  not 
have  justification  in  God's  way,  and  they 
shall  not  have  it  in  their  own.  Here  it 
stuck  with  the  Jews ;  they  would  not  sub- 
mit to  the  righteousness  of  God  ;  and  here 
it  sticks  with  too  many  at  this  day.  Learn, 
4.  Not  to  count  a  righteousness  of  your 
own  needless  to  be  possessed  of,  because  you 
want  of  righteousness  of  another  to  confide 
and  trust  in.  We  plead  the  meritorious 
righteousness  of  Christ,  to  answer  the  de- 
mands of  the  law  ;  but  contend  for  a  per- 
sonal righteousness  of  our  own,  to  answer 
the  commands  of  the  gospel.  Christ  doth 
indeed  ease  us  of  the  load  of  our  sins,  but 
not  discharge  us  from  the  care  of  our  duty. 
Our  being  in  Christ  frees  us  indeed  from 
condemnation,  but  then  that  in-being  must 
be  proved  by  our  holy  walking  ;  not  after 
the  f^esh,  but  after  the  Spirit,  Rom.  v.  1. 
Learn,  5.  To  submit  to  the  righteousness  of 
God,  as  ever  you  would  enjoy  peace  with 
God.  The  more  holy  we  are,  and  the  more 
sanctified  we  grow,  the  meaner  opinion  we 
shall  have  of  ourselves,  and  the  more  need 
of  a  Saviour,  and  of  justification  by  him  •, 
and  shall  bless  God  for  the  gospel,  in  which 
the  righteousness  of  God  is  revealed  from 
faith  to  faith  ;  and  shall  dread  it  as  hell  to 
be  found  amongst  the  number  of  those 
who,  though  they  be  not  ignorant  of  God's 
righteousness,  yet  will  go  about  to  establish 
their  own  righteousness,  refusing  to  submit 
to  the  righteousness  of  God. 

4  For  Christ  is  the  end  of  the  law 
for  rig;hteoiisness  to  every  one  that 
belie  veth. 


There  was  a  threefold  law  of  God,  which 
Christ  may  be  said  to  betheendof ;  namely, 
judicial,  ceremonial,  and  moral,  1.  The 
judicial  law  was  that  which  God  by  Mo- 
ses delivered  to  the  Jews,  containing  di- 
rections for  administration  of  their  civil 
government.  Now  Christ  was  the  end  of 
the  law,  as  he  has  abolished  it :  for  the 
Jewish  polity  was  to  continue  till  the  com- 
ing of  the  Messiah,  and  no  longer,  Ge?i.  xlix. 
Dan.  ix.  2.  The  ceremonial  law  was  that 
which  did  prescribe  certain  sacred  rites  and 
ceremonies  to  be  observed  in  the  external 
worship  of  God  by  the  people  of  Israel. 
The  former  law  had  relation  to  them  as  a 
nation,  this  as  they  were  a  church.  Now 
Christ  is  the  end  of  this  law,  as  he  has 
abrogated  it.  All  the  ceremonies  of  that 
law  were  shadows  and  types  of  Christ; 
now  the  shadows  were  to  cease,  when 
once  the  substance  was  come.  3.  The 
moral  law  is  that  holy  and  eternal  rule  of 
righteousness  given  by  God  to  men,  for  the 
right  ordering  of  their  thoughts,  words, 
and  actions,  towards  God,  their  neighbour, 
and  themselves.  This  law  is  summarily 
comprehended  in  the  ten  commandments, 
and  is  called  i/ie  law  of  riokteoiisntss, 
Rom.  ix.  31.  the  royal  law,  by  St.  James, 
chap.  ii.  1.  Now  Christ  may  be  said  to 
be   the   end  of  this  law,  1 .  As  he  is  the  „ 

scope  of  it.  2.  As  he  is  the  accomplishment  J 
of  it.  The  precepts  of  the  law  point  at  jj 
Christ,   as  he  by  whom  they  are   accom-  * 

plished  ;  the  promises  of  the  law  point  at 
him  as  he  by  whom  they  are  ratified ; 
and  the  threatenings  of  the  law  may  be  J 
said  to  point  at  him,  as  he  by  whom  they  g 
are  escaped.  Christ  was  the  sum  of  the 
law,  as  well  as  the  substance  of  the  gospel. 
In  a  word,  3.  Christ  is  the  end  of  the  law, 
inasmuch  as  he  is  to  a  believer  what  the 
law  would  have  been  unto  him  if  he  could 
have  perfectly  kept  it ;  namely,  righteous- 
ness and  life,  justification  and  salvation. 
For  Christ  is  the  end  of  the  law  for  right- 
eousness, to  be  imputed  to  every  one  that 
believeth  in  him,  the  law  being  our  school- 
master to  bring  us  to  Christ,  that  we  might 
be  justified  by  faith,  Gal.  iii.  25. 

5  For  Moses  describeth  the  right- 
eousness which  is  of  the  law,  that 
the  man  which  doeth  those  things 
shall  live  by  them. 

As  if  the  apostle  had  said,  "  Righteous- 
ness by  faith  can  never  be  obtained  by  the 
works  of  the  law,  because  Moses  describeth 
the  righteousness  of  the  law  thus,  That  the 


Chap.  X.  ROMANS. 


man  that  doeth  these  things,  shall  Hve  by 
them  ;  tliat  is,  a  prosperous  and  happy 
life  in  the  land  of  Canaan,  say  some  ;  and 
eternal  life  in  heaven,  say  others."  But 
then  the  law  must  be  understood  the  moral, 
not  the  ceremonial  law,  according  to  that 
of  our  Saviour,  If  thou  wilt  enter  into  life, 
\etp  the  eonnnandmcnts :  that  is,  the 
moral  law.  This  do,  and  thou  shalt  live. 
Where  note.  That  such  as  seek  justifica- 
tion and  salvation  by  the  works  of  the  law, 
must  keep  the  moral  law  perfectly  and  ex- 
actly ;  which  being  impossible  to  man  in 
his  fallen  estate,  Christ  has  obtained  of  his 
Father,  that,  for  the  sake  of  his  righteous- 
ness, our  sincere,  though  imperfect  obedi- 
ence, should  find  acceptance  with  God, 
and  be  available  to  salvation. 

0  But  the  righteousness  which  is 
of  faith  speaketh  on  this  wise,  Say 
not  in  thine  heart.  Who  shall  ascend 
into  heaven?  (that  is,  to  bring 
Christ  down  frotn  above  :)  7  Or, 
who  shall  descend  into  the  deep  ? 
(that  is,  to  bring  up  Christ  again 
from  the  dead.)  8  But  what  saith 
it  ?  The  word  is  nigh  thee,  even  in 
thy  mouth,  and  in  thy  heart :  that 
is,  the  word  of  faith  which  we  preach  ; 

In  which  words  the  apostle  seems  to  set 
forth  the  great  anxiety  and  trouble  of 
mind  which  is  found  with  an  awakened 
sinner ;  he  is  at  a  loss  to  find  out  the  way 
how  he  shall  stand  justified  in  the  sight  of 
God.  The  law  propounds  to  him  life, 
but  it  is  upon  an  impossible  condition  ; 
but  the  gospel  clearly  reveals  to  him,  that 
Christ  has  performed  what  is  necessary  for 
his  justification,  and  that  by  a  practical  and 
lively  faith  he  shall  have  an  interest  in  it. 
We  need  not  therefore  say.  Who  shall  as- 
cend into  heaven  for  us  ?  for  Christ  being 
ascended,  hath  given  us  a  convincing  proof 
that  the  propitiation  for  our  sins  is  perfect ; 
for  otherwise  our  Surety  had  not  been  re- 
ceived into  God's  sanctuarj' :  therefore  to  be 
under  perplexities  how  we  may  be  justified, 
is  to  deny  the  value  of  his  righteousness 
and  the  truth  of  his  ascension.  And  say 
not,  W/io  shall  descend  into  the  deep .'«' 
that  is,  to  bear  the  torments  of  hell,  and 
expiate  sin  ;  for  this  is  to  deny  the  virtue  of 
his  death,  whereby  he  appeased  God  and 
redeemed  us  from  wrath  to  come.  In  the 
law,  the  condemning  righteousness  of  God 
is  made  visible:  in  the  gospel,  his  justify- 
ing righteousness  is  revealed  from  faith  to 


1>1 


faith.  Eternally  magnified  be  omnipotent 
Love,  that  the  gospel  of  our  Lord  Jesus 
Christ  has  graciously  discovered  how  God 
may  show  mercy  to  repenting  and  returning 
sinners,  without  any  prejudice  or  injury 
done  to  his  justice.  Hereby  the  soul  is  at 
once  freed  from  the  fear  of  God's  wrath  and 
anger,  and  has  a  lively  hope  of  his  love  and 
favour.  Lord!  what  sins  are  there,  which 
so  entire  a  satisfaction  doth  not  expiate  ? 
What  torments  can  they  deserve,  which  his 
wounds  and  stripes  have  not  removed  ? 
God  is  just  as  well  as  merciful,  in  justifying 
him  that  believeth  on  Jesus.  From  the 
whole  note.  That  the  way  of  acceptance 
with  God  is  so  clearly  stated  and  discovered 
in  the  gospel,  that  we  need  not  be  in  any 
doubtful  suspense  where  to  find  if,  or  seek 
other  satisfaction  than  God  has  given  us  in 
his  word.  The  word  is  nigh  thee,  even  in 
thi/  7nouth,  and  in  thine  heart ;  that 
•word  of  faith  which  we  preach. 

9  That  if  thou  shalt  confess  with 
thy  mouth  the  Lord  Jesus,  and  shalt 
believe  in  thine  heart  that  God  hath 
raised  him  from  the  dead,  thou  shalt 
be  saved.  10  For  with  the  heart 
man  believeth  unto  righteousness  ; 
and  with  the  mouth  confession  is 
made  unto  salvation. 

Observe  here.  The  two  great  and  princi- 
pal things  which  the  gospel  requires,  in 
order  to  our  justification  and  salvation. 
The  first  is.  Confession  of  Christ  with  our 
mouth  :  that  is,  in  all  limes  of  dan- 
ger, particularly  in  a  time  of  persecution, 
to  own  Christ  Jesus  our  Lord,  and  to  de- 
clare that  we  will  serve  him,  and  adhere  to 
him,  be  ruled  of  him,  and  expect  only  to 
be  saved  by  him.  The  second  is,  3o  be- 
lieve in  our  hearts,  that  God  hath  raised 
Christ  from  the  dead.  But  why  is  the 
article  of  Christ's  resurrection  only  named, 
seeing  faith  respects  his  birth,  life,  and 
death,  &c.  Ans.  Because  this  article  of 
the  resurrection  presupposeth  all  the  rest 
of  the  antecedents  to  if,  and  consequences 
of  it ;  as  namely,  his  incarnation,  death, 
and  passion,  ascension  and  intercession. 
This  article  therefore  of  the  resurrection  is 
put  for  all  the  rest,  and  includes  all  the 
rest :  for  as  he  could  not  have  risen,  had 
he  not  first  died ;  so  his  death  had 
availed  us  nothing,  unless  he  had  risen 
again.  Learn  hence,  1.  That  all  those 
who  would  be  accepted  with  God  unto 
righteousness  and  life,  must  be  such  as  do 


92 


ROMANS. 


Chap.  X. 


believe  in  Christ  with  the  heart,  and  openly 
confess  with  the  mouth,  that  he  is  the  Son 
of  God,  and  the  Saviour  of  the  world  : 
If  thou,  confess  and  believe,  thou  shalt  be 
saved.  Learn,  2.  That  the  principal  seat 
and  subject  of  faith  is  not  in  the  understand- 
ing barely,  but  the  will,  called  here  the 
heart :  With  the  heart  man  bclievcth  unto 
riifhtcousness :  not  the  head.  Although 
knowledge  is  so  necessary  to  faith,  that  it 
is  sometimes  put  for  faith,  as  in  Isa.  liii. 
B?/  his  knotvledge,  or  by  the  knoxoledge 
of  him,  slialL  my  righteous  strvantjusti- 
fy  inany  ;  yet  there  may  be  much  light  in 
the  understanding,  where  there  is  no  life  in 
the  will ;  much  knowledge  in  the  head, 
where  there  is  no  faith  in  the  heart,  nor 
obedience  in  the  life.  Therefore  says  the 
apostle  here,  With  the  hsart  man  believ- 
eth,  Sfc. 

11  For  the  scripture  saith,  Who- 
soever believeth  on  him  shall  not  be 
ashamed.  12  For  there  is  no  dif- 
ference between  the  Jew  and  the 
Greek  :  for  the  same  Lord  over  all 
is  rich  unto  all  that  call  upon  him. 
13  For  whosoever  shall  call  upon 
the  name  of  the  Lord  shall  be  saved. 

Observe  here.  How  the  apostle  proclaims 
Jesus  Christ  a  common  and  universal  Savi- 
our of  all  mankind  who  believe  in  him : 
without  any  discrimination  or  ditTerence 
between  Jew  and  Gentile.  Whosoever  be- 
lieveth on  hi7n,  shall  not  be  ashamed, 
whosoever  shall  call  upon  his  name,  shall 
be  saved.  Where  by  believing  on  him, 
and  calling  upon  him,  must  be  understood 
such  a  faith  in  him  as  is  the  parent  and 
principle  of  obedience  to  him.  For  the 
devil  himself  may  as  well  pass  for  a  believer, 
as  a  disobedient  soul.  If  our  works  be  no 
better  than  the  works  of  devils,  our  faith  is 
no  better  than  theirs  neither,  in  the  account 
of  God.  He  believes  so  as  not  to  be 
ashamed,  who  lives  as  he  doth  believe.  In 
vain  is  it  to  expect  salvation  by  Christ,  if 
we  do  not  yield  subjection  to  him.  Lord  ! 
how  many  are  there  that  desire  thou 
shouldst  EufTer  for  their  sins,  so  they  may 
have  the  satisfaction  to  commit  them ; 
content  that  thou  shouldst  bear  the  blame, 
so  they  may  have  their  liberty  to  commit 
the  faults !  If  they  may  but  live  in  their 
sins,  they  fake  it  kindly,  that  Christ  will  die 
for  them  :  but  the  design  of  Christ's  death 
was  to  deliver  us  not  only  from  the  dan- 
ger, but  from  the  dominion  of  our  sins ;  to 


free  us  not  only  from  the  wrath  of  God,  but 
from  the  rage  of  our  lusts. 

14  How  then  shall  they  call  on 
him  in  whom  they  have  not  be- 
lieved ?  and  how  shall  they  believe 
in  him  of  whom  they  have  not  heard  ? 
and  how  shall  they  hear  without  a 
preacher  ?  15  And  how  shall  they 
preach  except  (hey  be  sent?  as  it  is 
written,  How  beautiful  are  the  feet 
of  them  that  preach  the  gospel  of 
peace,  and  bring  glad  tidings  of 
good  things ! 

The  scope  of  the  apostle  in  these  words 
is  to  prove,  that  there  was  a  necessity  of 
preaching  the  gospel  to  the  Gentiles,  as  well 
as  to  the  Jews,  in  order  to  their  believing 
on  Christ ;  and  his  way  of  arguing  is  very 
forcible,  demonstrative,  and  convincing. 
Thus,  "  God  has  by  the  prophets  promised 
salvation  to  the  Gentiles  ;  but  without 
calling  on  him  there  is  no  salvation  ;  and 
without  faith  there  is  no  calling  upon  him 
by  prayer  ;  and  without  hearing  there  is 
no  faith  ;  and  without  a  preacher  there  is 
no  hearing  ;  and  without  solemn  mission, 
or  sending  by  Christ  and  his  ministers,  there 
can  be  no  preacher."  And  the  apostle's 
manner  of  speaking  is  by  way  of  interroga- 
tion, which  is  equivalent  to  a  negation: 
How  shall  they  call  on  him  m  whom  they 
have  not  believed  ?  That  is,  it  is  impos- 
sible to  do  it,  and  it  would  be  impious  and 
wicked  to  do  it.  None  must  be  the  ob- 
ject of  our  prayers,  but  he  that  is  the  object 
of  our  faith  and  trust :  now  it  is  God  alone 
that  is  the  object  of  our  faith  and  trust ; 
tlierefore  he  alone  must  be  prayed  unto. 
And  if  so,  then  the  practice  of  the  Papists  in 
praying  to  angels  and  saints  departed,  is  very 
blame- worthy  and  abominable  in  the  sight  of 
God.  How  can  they  pray  unto  them,  un- 
less they  believe  in  them  and  trust  in  them  ? 
And  if  they  trust  in  them,  that  curse  falls  upon 
them.  Cursed  is  that  man  that  trusteth  in 
man ;  that  is,  in  any  creature.  The  truth  is, 
if  Christ  himself  were  a  mere  man,  and 
not  God  as  well  as  man,  we  should  sin  by 
worshipping  of  him  ;  but  it  is  one  good 
argument  to  prove  the  divinity  of  Christ, 
that  the  scripture  represents  him  as  the  ob- 
ject of  faith,  and  religious  invocation.  From 
the  whole  observe.  That  the  only  way  to 
heaven  is  by  Christ,  the  only  way  to  Christ 
is  by  faith,  the  only  way  to  faith  is  by 
the  word,  it  cometh  by  hearing;  the  only 
way,  that  is,  the  only  ordinary  way.  What 


Chap.  X. 


ROMANS. 


93 


becomes  of  those  that  never  heard  of  Christ 
in  (lie  preaching  of  the  gospel,  God  only 
is  fit  to  judge.  This  is  certain,  that  all 
men  at  the  great  day  shall  be  judged  ac- 
cording to  the  law  that  they  were  under, 
and  obliged  by,  and  no  other.  Now  pro- 
mulgation being  the  essence  of  a  law,  the 
gospel  cannot  be  a  law  to  them  to  whom 
it  was  not  promulgated  and  made  known  : 
but  a  practical  belief  of  the  gospel  is  indis- 
pensably necessary  to  the  salvation  of  them 
to  whom  it  is  revealed.  Observe  farther. 
The  great  reverence  and  high  esteem  which 
is  due  and  payable  to  the  preachers  of  the 
gospel,  and  that  by  the  approbation  of 
God  himself.  He  commands  us  to  admire 
the  very  feet  of  them  that  preach  the  gospel 
of  his  Son  unto  us,  and  bring  glad  tidings 
of  good  things  .•  How  beautiful  arc  the  fed 
of  them,  S(c.  And  for  great  reason  should 
tt  be  thus,  because  the  ministers  of  the 
gospel  are  the  messengers  of  Christ ;  they 
receive  both  their  mission  and  commission 
from  him ;  they  are  instructed  by  him, 
they  negociate  for  him,  they  speak  in  his 
name,  they  act  in  his  stead  ;  and  whatso- 
ever they  either  promise  or  threaten  in  God's 
name,  he  stands  ready  and  resolved  to  per- 
form it,  Isa.  xliv.  26.  He  confinneth  the 
•words  of  his  .servants,  and  performeth 
the  counsel  of  his  messengers.  Lord ! 
how  beautiful  and  blessed  are  the  feet  of  thy 
messengers  and  ministers  in  thy  account ! 
Let  them  be  so  in  thy  people's  estimation 
also.  Learn  hence,  "That  nothing  ought  to 
be  so  welcome  to  us,  and  so  joyfully  en- 
tertained by  us,  as  the  preaching  and 
preachers  of  the  gospel.  Hoxu  beautiful 
are  the  feet  of  them,  Sfc. 

16  But  ihey  have  not  all  obeyed 
the  gospel.  For  Esaias  saith,  Lord, 
who  hath  believed  our  report.? 

Here  an  objection  is  tacitly  implied  and 
answered  :  some  might  say,  "  If  the  gospel 
be  thus  excellent,  and  the  feet  of  them  that 
preach  it  is  so  beautiful,  whence  was  it  that 
tiie  Jews,  to  whom  it  was  first  preached, 
did  not  receive  and  yield  obedience  to  it  ?" 
The  apostle  answers,  that  this  infidelity 
and  obstinacy  of  the  Jews  was  foretold  by 
the  prophets  of  old,  particularly  by  Isaiah, 
who  complains,  chap.  liii.  1.  Lord,  -who 
hath  believed  our  report  ?  Learn  hence, 
1.  That  the  faith  of  the  gospel  is  not  com- 
mon to  all  that  hear  the  gospel.  True,  the 
hearing  of  the  word  is  necessary  unto  faith, 
but  faith  doth  not  necessarily  follow  the 
hearing;  of  the  word.      Learn,  2.    That 


tiie  prophets  of  God  did  foresee,  and 
by  the  spirit  of  prophecy  foretold,  what 
small  success  tiie  preaching  of  the  gospel 
would  have  to  and  amongst  the  Jews. 
Learn,  3.  That  yet  the  prophets'  prediction 
was  not  the  cause,  but  the  consequence, 
of  the  Jew's  rejection  of  the  gospel.  It 
was  not  because  the  prophet  said  so,  that 
they  did  not  believe ;  but  because  they  be- 
lieved not,  therefore  the  prophet  said  so. 
They  have  not  obeyed  the  gospel :  lor  so 
Isaiah  saith  of  them. 

17  So  then,  faith  cometh  by  hear- 
ing, and  hearing  by  the  word  of 
God. 

As  if  the  aposlle  had  said,  "  It  is  very 
evident,  and  these  testimonies  show,  that 
faith  comes  by  hearing,  and  hearing  by 
the  preaching  of  the  word  of  God."  The 
grace  of  faith  is  wrought  by  the  Spirit  in 
the  act  of  hearing  :  and  the  matter  heard 
by  which  this  faith  is  wrought,  is  the 
word  of  God  preached.  Persons  must 
hear,  that  they  may  believe  ;  and  God's 
word  must  be  preached,  that  they  may  hear. 
A  non-preaching  minister  then  is  no  minis- 
ter ;  he  is  like  a  bell  without  a  clapper,  or  a 
crier  without  a  voice ;  he  neither  answers 
the  design  of  his  commission,  nor  the  end 
of  the  gospel's  institution,  which  was  to  be 
the  instrumental  mean  of  faith.  Faith 
cometh  by  hearing. 

18  But  1  say.  Have  they  not 
heard  ?  Yes,  verily,  their  sound 
went  into  all  the  earth,  and  their 
Avords  unto  the  ends  of  the  world. 

It  was  no  less  tlian  a  miracle  that  the 
gospel,  in  the  space  of  a  few  years,  should 
be  preached  to  all  nations,  and  planted  in 
the  remotest  parts  of  the  world ;  and  yet 
thus  it  was ;  which  makes  St.  Paul  here 
apply  that  to  the  preaching  of  the  apostles, 
which  David  applies  to  the  preacliing  of 
the  heavens,  Psa.  xix.  4.  The  gospel  of 
Christ,  like  the  sun  in  the  firmament,  casts 
its  beautiful  and  glorious  beams  all  the  world 
over.  For  upon  the  commission  given  out 
by  Christ  to  his  apostles,  to  go  into  all 
the  world,  and  preach  the  gospel  to  every 
creature,  the  apostles  divided  themselves 
into  the  several  quarters  of  the  world,  for 
the  speedy  performance  of  this  service, 
namely,  the  carrying  of  the  gospel,  as  the 
sun  doth  his  light,  unto  all  the  nations  of 
the  earth.  As  if  St.  Paul  had  here  said, 
"  Like  as  the  voice  of  the  heavens  are  gone 
through  the  world,  so  is  the  voice  of  Christ 
and   the  light  of  his   gospel,  which  doth 


94 


ROMANS. 


Chap.  X. 


much  more  declare  the  glory  of  God  than 
the  sun  and  the  moon  in  the  heavens  can 
do."  Some  observe,  that  there  was  hardly 
any  one  considerable  nation  in  the  world, 
but  within  forty  years  after  Christ's  ascen- 
sion had  the  glad  tidings  of  the  gospel 
preached  to  if.  Hence  the  apostle  tells  us, 
Tit.  ii.  11.  That  the  grace  of  God,  -which 
bringeth  salvation,  hath  appeared  unto 
all  7nen  :  that  is,  the  gospel  without  re- 
striction was  tendered  to  all  nations,  Jew 
and  Gentile;  to  all  persons,  bond  and 
free,  honourable  and  ignoble.  Behold  the 
goodness  and  mercy  of  God  in  enlightening 
the  dark  corners  of  the  world  with  this  glo- 
rious light  from  heaven  !  Behold  the  great 
power  and  efficacy  of  the  word,  under  the 
quickening  influences  of  the  Holy  Spirit ! 
Behold  an  example  of  laborious  diligence 
and  industry  in  ministerial  service !  what 
pains  did  the  apostles  take !  what  hazards 
did  they  run!  what  journeys  did  they  un- 
dertake, to  preach  Jesus  Christ,  to  plant 
and  propagate  the  everlasting  gospel !  Shall 
not  we  attend  our  flock,  and  travel  from 
house  to  house  to  visit  our  charge,  which 
falls  within  the  compass  of  a  few  miles, 
when  the  apostles  compassed  sea  and  land, 
travelled  far  and  near,  laboured  night  and 
day,  to  transmit  the  gospel  to  the  ends  of 
the  world  ?  Lord  !  how  does  their  inde- 
fatigable diligence  shame  our  supine  neg- 
ligence ! 

19  But  I  say.  Did  not  Israel 
know  ?  First  Moses  saith,  1  will 
provoke  you  to  jealousy  by  them 
that  are  no  people,  and  by  a  fool- 
ish nation  I  will  anger  you.  20 
But  Esaias  is  very  bold,  and  saith, 
I  was  found  of  them  that  sought 
ine  not  ;  I  was  made  manifest  unto 
them  that  asked  not  after  me.  21 
But  to  Israel  he  saith.  All  day  long 
I  have  stretched  forth  my  hands  unto 
a  disobedient  and  gainsaying  people. 

Did  not  Israel  know,  that  is,  of  the 
preaching  of  the  gospel  to  the  Gentiles,  and 
of  their  own  infidelity  in  rejecting  it  ?  This 
they  migiit  have  known  both  from  the 
testimony  of  Moses  and  Esaias.  First, 
from  Moses'  testimony,  who  says,  Deut. 
xxi.  I  will  provoke  you  (Jews  refusing 
to  believe)  unto  jealousy  hy  them  that  are 
(yet)  no  people  (of  God) ;  and  hy  a  fool- 
ish 7iation  (so  the  Gentiles  were  accounted 


by  the  conceited  Jews)  I  will  anger  you. 
When  God  preferred  the  Gentiles  before  the 
Jews,  the  hearts  of  the  latter  were  vexed 
with  jealousy  and  anger,  to  behold  all  their 
privileges  taken  from  them,  and  given  to 
the  former,  whom  they  accounted  a  people 
most  vile  and  despicable.  The  second 
testimony  is  that  of  Esaias,  who  the  apos- 
tle says  was  very  bold  ;  that  is,  very  plain 
and  express,  in  foretelling  God's  cailmg  of 
the  Gentiles  and  rejecting  of  the  Jews: 
calling  the  Gentiles  by  his  free  grace,  and 
seeking  them  that  first  sought  him  not ; 
and  casting  off  the  Jews,  who,  after  all  his 
forbearance  and  long  suffering,  did  con- 
tinue obstinately  to  reject  the  offers  of  his 
grace,  and  the  tenders  of  his  mercy.  Here 
note,  1.  The  holy  courage  of  this  evangelic 
prophet  Isaiah,  in  the  discharge  of  his 
office:  with  great  boldness  and  freedom 
he  foretells  the  calling  of  the  Gentiles,  and 
casting  off  the  Jews,  although  it  cost  him 
dear,  even  his  life,  being  sawn  asunder 
with  a  wooden  saw,  as  some  affirm.  There 
ought  to  meet  in  the  ministers  and  messen- 
gers of  God  both  courage  and  impartiality  ; 
courage  in  fearing  no  faces,  impartiality  in 
sparing  no  crimes.  Note,  2.  What  little 
cause  or  reason  the  ministers  of  God  have 
to  sit  down  in  despondency,  after  so  many 
unwearied  attempts  made  in  vain  to  re- 
claim sinners  from  their  wicked  ways ; 
when  they  consider  the  infinite  patience  of 
God  towards  them,  who  stretches  forth 
his  hands  all  the  day  long  to  a  disobe- 
dient and  gainsaying  people  ;  that  is, 
patiently  contends  with  their  obstinacy 
and  perverseness  !  Lord  !  why  should  we 
that  are  sinners  ourselves,  think  much  to 
bear  with  sinners?  Let  us  rather  imitate 
thy  example  in  waiting  upon  them  with 
the  offers  of  grace  and  mercy,  and  follow 
them  with  our  melting  entreaties  and  pas- 
sionate importunities,  till  we  either  over- 
come their  obstinacy,  or  leave  them  totally 
inexcusable. 

CHAP.  XI. 

Ttie  desiffn  and  scope  of  our  apostle  in  tliis  chapter 
is  t^vofold  :  1.  To  keep  the  Jews  from  dejection 
and  despair.  2.  To  preserve  the  Gentiles  from 
presumption  and  pride.  To  keep  tlie  Jews  from 
despair,  he  tells  them,  Tliat  though  God  bath 
certainly  rejected  them  for  rejecting  his  Son,  and 
the  gospel  of  sal  vttion  by  him,  yet  this  rejection 
of  theirs  was  neither  total  nor  final  :  though 
many  of  them  were  blinded,  yet  not  all:  some 
believed  then,  and  many  more  should  believe 
afterwards,  before  the  end  of  the  world.  To 
preserve  the  Gentiles  from  pride  and  presump- 
tion, he  prescribes  to  them  humility  and  lowli- 
ness of  mind,  not  to  be  high-minded,  but  fear  j 
lest,  being   ingrafted  into  the  good  olive,  they 


Chap,  XI. 


ROMANS. 


95 


sliould  for  Uieir  security  and  unfruitfulneesbe 
broken  off,  as  the  Jews  1m<1  been  before  them, 
who  were  natural  braiiche*.  Thus  be  bespeaks 
them  both  : 

T  SAY  then,  Hatli  God  cast  away 
his  people?  God  forbid.  For 
I  also  am  an  Israelite,  of  the  seed 
of  Abraham,  of  the  tribe  of  Benja- 
min. 

Our  apostle  having  sliown,  in  the  end  of 
the  foregoing  clrapler,  that  the  Jews  would 
be  rejected,  and  the  Gentiles  called,  begins 
this  chapter  by  answering  a  great  and  po- 
pular objection.  Some  hereupon  might  be 
ready  to  say,  "  If  this  be  so,  then  God  has 
cast  away  his  covenant  people,  violated  his 
covenant  promise,  forgot  the  seed  of  Abra- 
ham his  friend."  He  answers  by  his  ac- 
customed form  of  denial,  God  forbid :  and 
then  proceeds  to  show,  that  the  rejection  of 
the  Jews  was  not  total  :  God  did  not  re- 
ject them  all,  but  the  unbelieving  part  of 
them  only.  And  this  he  proves  by  pro- 
ducing himself  as  an  instance  in  the  case ; 
I  myself,  says  he,  am  an  IsratUte,  of  the 
seed  of  Abraham,  of  the  tribe  of  Ben- 
jamin. As  if  he  had  said,  "  I  am  myself 
a  Jew  by  nature  and  nation  ;  not  a  prose- 
lyte converted  to  the  Jewish  faith,  but  a 
Jew  by  lineal  descent,  of  the  seed  of  Abra- 
ham, according  to  the  flesh  ;  yet  am  not  I 
cast  olf  by  God  ;  therefore  God  has  not 
cast  away  all  his  people."  Learn  hence, 
How  many  unbelievers  soever  God  rejects, 
he  will  not  cast  away  one  soul  that  sin- 
cerely believes  in  his  Son,  and  gives  up  him- 
self to  the  obedience  of  the  go?f)el.  Be- 
lievers are  God's  jeweis ;  he  will  not  cast 
tnem  away  They  are  his  children,  his 
portion,  his  inheritance  ;  he  will  never  cast 
them  off.  They  are  united  to  him  by  the 
bond  of  the  Holy  Spirit,  and  he  has  en- 
gaged himself  to  them  by  the  bond  of  an 
everlasting  covenant.  Believers  love  God 
and  his  truth  for  ever,  and  the  God  of  truth 
will  love  them  for  ever.  God  has  not 
cast  aviay  his  "people. 

2  God  hath  not  cast  away  his 
people  which  he  foreknew. — 

Here  we  have  a  second  argument  to  prove 
that  God  would  not  wholly  cast  off  the 
Jewish  church  and  people  ;  namely,  be- 
cause he  had  foreknown  them  ;  that  is,  had 
chosen  the  body  of  them  to  be  a  special  and 
peculiar  people  to  himself,  above  and  be- 
fore all  the  people  of  the  earth  ;  and  had 
also  foreknown,  that  is,  foreseen,  that  many 
of  them  would,  through  the  assistance  of 


his  Holy  Spirit,  savingly  believe  on  the 
promised  Messias.  God  never  did,  never 
will  cast  away  such,  either  among  Jews  or 
Gentiles. 

— Wot  ye  not  what  the  scrip- 
ture saith  of  Elias  ?  how  he  maketh 
intercession  to  God  against  Israel, 
saying,  3  Lord,  they  have  killed 
thy  prophets,  and  digged  down 
thine  altars  ;  and  I  am  left  alone, 
and  they  seek  my  life.  4  But  what 
saith  the  answer  of  God  unto  him  ? 
I  have  reserved  to  n)yself  seven 
thousand  men,  who  have  not  bowed 
the  knee  to  the  image  ©/"Baal. 

Another  instance  is  here  produced,  to 
prove  that  God  had  not  suffered  all  the 
Jews  to  apostatize  and  fall  away  through 
unbelief;  and  that  is,  the  instance  of  Elias, 
in  whose  days  there  was  such  a  general  revolt 
among  the  Jews  from  the  worship  of  the 
true  God  to  Jeroboam's  idolatry,  that  he 
thought  himself  alone.  But  God  assures 
him,  there  was  not  such  a  dearth  of  saints 
as  he  feared,  he  having  reserved  to  himself 
seven  thousand  true  and  faithful  worship- 
pers of  himself,  who  had  never  bowed  the 
knee  to  the  image  of  Baal.  Learn  hence. 
That  even  in  times  of  universal  apostasy  and 
epidemical  degeneracy,  God  has  a  number 
to  stand  up  for,  and  witness  to,  his  name 
and  truth,  and  that  the  number  of  them  is 
more  than  we  either  imagine  or  believe. 
God  has  ever  had,  and  always  will  have,  a 
seed  to  serve  him,  which  shall  be  accounted 
to  him  for  a  generation  ;  and  although  the 
number  of  revolters  be  great,  yet  the  num- 
ber of  the  righteous  is  not  small. 

5  Even  so  then  at  this  present 
time  also  there  is  a  remnant  accord- 
ing to  the  election  of  grace.  6  And 
if  by  grace,  then  is  it  no  more  of 
works :  otherwise  grace  is  no  more 
grace.  But  if  it  be  of  works,  then 
is  it  no  more  grace  :  otherwise  work 
is  no  more  work. 

Here  we  have  St.  Paul  making  applica- 
tion of  the  foregoing  example  to  the  present 
case.  As  Elias  was  not  alone  in  the  cor- 
rupt state  of  Israel  then,  so  neither  was  the 
apostle  alone  now,  in  this  time  of  general 
rejection  of  the  Jewish  church  and  nation. 
God  had  a  number  then,  lie  has  a  remnant 
now,  which,  according  to  his  free  and  gra- 


9(>* 


ROMANS.  Chap.  XI. 


cious  purpose,  are  brought  to  believe  in  his 
Son.  Although  the  Jews  who  believed 
were  few  in  comparison  of  them  that  were 
rejected,  called  therefore  a  remnant,  which 
is  but  small  and  Httle  in  respect  of  the 
whole  piece;  yet  (here  were  many  thou- 
sands of  them  that  did  believe  on  the  Lord 
Jesus  Christ,  and  obtained,  no  doubt,  sal- 
vation by  him.  Acts  xxi.  20.  Thou  secsi, 
brother,  how  many  thousand  Jews  there 
are  which  believe.  Observe  farther.  The 
conclusion  which  the  apostle  doth  infer  and 
draw  from  the  fore-mentioned  assertion  : 
*•  If  a  remnant  be  saved,  according  to  the 
free  purpose  and  gracious  election  of  God, 
then  'tis  not  upon  the  consideration  of  the 
merit  of  their  own  works ;  they  are  not 
justified  and  accepted  for  the  works  of  the 
law,  otherwise  grace  is  no  more  grace  : 
far  what  need  is  there  of  grace,  where  men 
have  continued  in  all  things  written  in  the 
law  to  do  them  ?  for  the  man  that  doeth 
those  things  shall  live  in  them.  But,  on 
the  other  hand,  if  it  be  of  works  that  we  are 
justified  and  accepted,  then  it  is  no  more  of 
grace,  otherwise  work  is  no  more  work.'' 
Learn  hence,  1.  That  such  as  are  chosen  in 
Christ  to  be  a  people  near  unto  God,  are  put 
into  this  state  by  mere  grace,  and  unmerited 
favour.  Learn,  2.  That  grace  comes  in  to 
supply  the  defect  of  our  works,  and  to  pro- 
cure pardon  for  the  non-performance  of 
them,  according  to  the  tenor  of  the  law. 
God  was  good  to  man  before  his  fall,  in 
making  him  his  creature  ;  he  is  gracious  to 
man  since  his  fall,  in  recovering  him  to  the 
divine  favour,  by  restoring  him  to  the  divine 
likeness.  The  fabric  of  grace  in  the  hearts 
of  his  people  goes  up,  as  did  the  building 
of  the  second  temple,  with  shouts  and  ac- 
clamations, Grace !  grace !  and  every 
stone  in  the  building  of  our  salvation,  from 
the  foundation  to  the  superstructure,  is  all 
free-stone :  Otherwise  grace  is  no  more 
grace. 

7  What  then  ?  Israel  hath  not 
obtained  that  which  he  seeketh  for  ; 
but  the  eleGtion  hath  obtained  it, 
and  the  rest  were  blinded,  8  (Ac- 
cording as  it  is  written,  God  hath 
given  them  the  spirit  of  slumber, 
eyes  that  tliey  should  not  see,  and 
ears  that  they  should  not  hear)  unto 
this  day. 

Observe  here,  1.  What  the  apostle  af- 
firms concerning  the  main  body  of  the  Jew- 
ish nation,  they  obtained  not  what  they 


sought  after;  that  is,  deliverance  by  the 
Messiah,  justification  and  righteousness  by 
the  works  of  the  law.  This  they  sought, 
but  found  not ;  yet  the  election  hath  ob- 
tained it ;  that  is,  the  chosen  generation 
of  believers,  seeking  righteousness  and  life 
in  a  gospel  way,  namely,  by  faith  in  Christ 
the  Mediator,  have  obtained  it.  Jnd  the 
rest  were  blinded;  by  who,  and  by 
whom  ?  Ans.  1.  By  their  own  sin  and 
prejudice  ;  and  then,  2.  By  the  just  judg- 
ment of  God,  leaving  them  to  their  own 
ignorance  and  obstinacy,  for  shutting  their 
eyes  against  the  clear  light  of  the  gospel ; 
and  by  giving  them  over  to  Satan,  the 
god  of  this  world,  who  blindeth  the  eyes  of 
them  that  believe  not,  2  Cor.  ir.  4.  Ob- 
serve, 2.  The  direful  judgment  which  fol- 
lowed upon  this  dreadful  sin ;  they  shut 
their  eyes,  and  said,  they  will  not  see ; 
God  closed  their  eyes,  and  said,  they  shall 
not  see.  Because  they  would  not  obey 
the  Spirit  of  God,  which  would  have  awak- 
ened and  enlightened  them,  God  gave  them 
up  to  a  spirit  of  slumber,  stupidity,  and 
blindness ;  that  is,  he  permitted  them  to 
continue  and  lie  under  those  prejudices 
against  the  true  Messiah,  which  they  had 
taken  up  and  entertained  in  their  minds. 
Learn  hence.  That  no  greater  judgment 
can  befall  a  people,  thas  a  sottish  stupidity 
of  mind  and  insensibility  of  spirit ;  where- 
by they  are  drowsily  careless  of  their  sal- 
vation, and  know  not  the  things  belonging 
to  their  peace,  although  they  be  before 
their  eyes.  This  was  the  case  with  the 
chief  body  of  the  Jewish  nation,  and  con- 
tinues to  be  still  their  case  :  they  have  eyes, 
and  see  not ;  ears,  but  hear  not,  unto  this 
day, 

9  And  David  saith,  Let  their  ta- 
ble be  made  a  snare,  and  a  trap, 
and  a  stumbling-block,  and  a  recom- 
pence  unto  them.  10  Let  their  eyes 
be  darkened,  that  they  may  not  see, 
and  bow  down  their  back  alway. 

The  apostle  proceeds  here  to  declare  unto 
us,  that  the  general  unbelief  and  hardness 
of  heart  which  was  found  amongst  the  re- 
jected Jews,  was  not  to  be  wondered  at,  be- 
cause it  was  prophetically  foretold  by  holy 
David,  in  the  person  of  the  Messiah,  of 
whom  he  was  a  type,  that  his  own  people  the 
Jews  should  extremely  injure  and  wrong 
him,  oppress  and  vex  him :  for  which 
wickedness  he  foretells  what  dreadful  and 
tremendous  judgments  should  come  upon 
the  Jews ;  namely.  That  their  table  should 


Chap.  XI. 


ROMANS. 


07 


he  711  ade  to  tlicm  a  snare,  a  trap,  and  a 
atuvibling-block ;  tliat  is,  that  all  their 
pleasant  and  delightful  things  should  be- 
come the  instruments  of  their  destruction. 
That  f/icirn/cs  be  darkened,  that  they  may 
iiut  see.  'I'he  darkening  of  their  eyes  sig- 
nifies the  taking  away  ot  the  judgment  and 
understanding  from  a  people.  And  the 
boxaino;  down  of  the  back  alxuays,  intimates 
and  implies  llieir  grovelling  upon  this  earth ; 
their  relishing  and  savouring  nothing  but 
earthly  things,  never  lifting  up  either  head 
or  heart  to  God.  Now  all  this  which 
David  spake  of  the  wicked  Jews  in  his 
lime,  the  apostle  applies  and  adapts  to  the 
incredulous  and  unbelieving  Jews  in  his 
days,  to  whom  the  very  preaching  of  the 
gospel  was  an  occasion  of  obduration  and 
hardness  of  heart.  Learn  here,  1.  That  to 
the  obstinate  and  obdurate  enemies  of  God, 
the  best  things  become  baneful,  and 
through  their  own  corruption  become  the 
instruments  and  means  of  their  own  de- 
struction. Let  their  table  be  made  a  snare, 
a  trap,  and  a  stumbling-block.  Learn, 
2.  That  to  be  deprived  of  the  use  of  our 
judgment  and  understanding,  especially  in 
things  pertaining  unto  God,  is  a  very  dread- 
ful judgment.  Let  their  eyes  be  darkened 
that  they  may  not  see.  3.  That  impreca- 
tions are  to  be  used  very  warily,  and 
only  in  weighty  matters.  These  and  other 
expressions  of  David,  which  look  like  im- 
precations, may  as  well  be  accounted  pro- 
phetical predictions,  foretelling  what  will 
come  upon  obstinate  sinners,  rather  than 
praying  that  evil  may  come.  Great  is  the 
sin  and  danger  of  using  imprecations 
lightly,  either  upon  ourselves  or  others. 
Some  persons  use  them  to  gain  credit  to 
what  they  say  ;  but  this  will  not  do  with 
wise  men,  who  frequently  observe,  that 
persons  most  guilty  are  most  apt  to  call  for 
vengence  upon  themselves,  that  they  may  be 
thought  guiltless.  Lord !  how  do  some 
sinners  wish  and  call  for  that  at  which  the 
devils  tremble ! — I  mean  damnation.  Alas ! 
it  slumbereth  not ;  within  a  moment  or 
two  thou  shall /tr/  what  thou  wilt  not  fear, 

1 1  I  say  then,  Have  they  stum- 
bled that  "they  should  fall"?  God 
forbid  :  but  rather  through  their  fall 
salvation  is  come  unto  the  Gentiles, 
for  to  provoke  them  to  jealousy. 

Our  apostle  had  in  the  preceding  verses 
proved  the  rejection  of  the  Jews  not  to  have 
been   total ;  here   he  proves,  that  it  shall 

VOL.  ri. 


not  be  final,  but  they  shall  be  generally  call- 
ed before  the  end  of  the  world.  Have 
they  stumbled  says  he,  that  they  should 
fail  ?  that  is,  "  Have  they  so  stumbled  and 
fallen  as  never  to  rise  more  ?  Are  they 
utterly  forsaken  and  cast  off?"  No  such 
thing;  but  God  in  his  just  and  righteous 
judgment  hath  permitted  them  to  tall,  that 
they  having  obstinately  refused  the  gospel, 
it  might  be  preached  to  the  Gentiles ; 
and  their  receiving  of  the  gospel,  God  will 
in  his  infinite  wisdom  make  use  of,  to  pro- 
voke the  Jews  to  jealousy  and  emulation, 
seeing  themselves  so  far  outstript  by  those 
whom  they  contemned  and  despised,  and 
in  the  close  make  this  jealousy  and  emu- 
lation a  mean  and  occasion  of  the  Jews' 
conversion.  Learn  hence,  That  emulation 
and  jealousy  doth  heat  and  heighten  the 
mind  of  man  to  an  eager  pursuit  of  the  best 
things.  Observe  it  in  the  instance  before 
us  :  the  salvation  of  the  Gentiles  bred  emu- 
lation in  the  Jews.  "  What !  say  the  Jews, 
shall  the  Gentiles  go  away  with  heaven 
alone,  whom  we  thought  the  vilest  people 
upon  earth  ?  Come,  let  us  put  in  for  a  part 
and  share  in  gospel  mercies  and  privileges 
with  them."  Thus  they  were  provoked  to 
emulation,  and  this  emulation  occasioned 
their  conversion. 

12  Now  if  the  fall  of  them  be  the 
riches  of  the  world,  and  the  di- 
niinishinej  of  them  the  riches  of  the 
Gentiles,  how  much  more  their  ful- 
ness ? 

As  if  the  apostle  had  said,  "  If  the  cast- 
ing off  the  Jews  was  so  profitable  to  the 
Gentile  world  ;  if  the  Gentiles  have  been 
such  great  gainers  by  occasion  of  the  sin 
and  fall  of  the  Jews  ;  how  much  more, 
when  they  shall  become  christians,  will 
they  add  to  the  fulness,  the  glory,  and 
greatness  of  the  christian  church  ?"  Ob- 
serve here,  The  wonderful  wisdom,  the 
pstonishing  goodness,  the  overruling  provi- 
dence and  power  of  God,  in  causing  the  (all 
of  the  Jews  to  be  the  occasion  of  God's  ma- 
nifesting his  abundant  grace  in  the  conver- 
sion of  the  Gentiles,  and  spreading  the  plen- 
tiful knowledge  of  Christ  overall  the  world  -, 
and  also  in  causing  the  general  conversion 
of  the  Jews,  towards  the  end  of  the  world, 
to  confirm  the  faith  of  the  believing  Gen- 


13  For  I  speak   to   you  Gentiles, 
inasmuch  as  I  am  the  npostlc  of  the 
II 


on 


ROMANS.  Chap.  XI, 


Gentiles,  1  magnify  mine  office  ;  14 
If  by  any  means  I  may  provoke  to 
emulation  them  which  are  my  flesh, 
and  might  save  some  of  them.  15 
For  if  the  casting  away  of  them  be 
the  reconciling  of  the  world,  what 
shall  the  receiving  of  them  be,  but 
life  from  the  dead  1 

Observe  here,  ] .  The  honourable  office 
which  St.  Paul  was  called  to  ;  namely,  to 
be  an  apostle,  and  the  apostle  of  the  Gen- 
tiles. 2.  The  honour  which  God  put  upon 
him  in  the  faithful  execution  of  that  office  : 
(1.)  In  making  him  instrumental  for  calling 
many  of  the  blind  and  ignorant  Gentiles  to 
the  obedience  of  the  faith  :  And,  (2.)  In 
provoking  the  Jews  (whom  he  called  his  own 
flesh,  because  of  his  own  nation)  not  to  suf- 
fer the  Gentiles  alone  to  go  away  with  the 
privileges  of  the  gospel,  but  to  pul  in  for  a 
share  with  them  :  Jf  by  any  means  I  may 
provoke  to  emulation.  As  if  the  apostle 
had  said,  "  O  that  I  could  once  see  an 
holy  emulation  take  hold  of  my  country- 
men ;  that  rather  than  not  believe  at  all, 
and  be  saved,  I  might  see  them  at  last  be- 
lieve for  anger,  or  for  very  shame,  and  go 
to  heaven  in  a  holy  chafe."  Observe,  3. 
What  an  argument  the  apostle  makes  use  of, 
why  all  persons  should  greatly  desire  the  ge- 
neral conversion  both  of  Jews  and  Gentiles 
to  the  faith  of  Christ.  As  tlic  catting  away 
of  the  Jews  at  present,  10111  be  the"  recon- 
ciling of  the  world ;  that  is,  by  an  occa- 
sion of  sending  the  gospel  to  the  Gentiles 
all  the  world  over,  whereby  they  become 
reconciled  unto  God  ;  what  will  the  re- 
ceiving of  the  Jews  again  into  the  grace  and 
favour  of  God,  and  the  communion  of  the 
visible  church,  be  to  you  Gentiles,  but  even 
as  life  or  resurrection  from  the  dead  ?  Learn 
hence,  1.  That  theconversion  of  the  Jews,  and 
the  calling  in  the  fulness  of  the  Gentiles,  are 
mercies,  much,  very  much,  to  be  desired 
and  earnestly  prayed  for.  2.  That  such 
will  be  the  blessed  state  of  the  church,  when 
the  fulness  both  of  Jews  and  Gentiles  are 
brought  into  it,  that  it  will  be  looked  upon 
as  a  new  life,  or  resurrection  from  the  dead. 

16  For  if  the  first-fruit  be  holy, 
the  lump  is  also  holy :  and  if  the 
root  be  holy,  so  are  the  branches. 

Here  the  aposfie  produced  another  argu- 
ment to  prove  the  universal  restoration  of 
the  Jews  unto  the  grace  and  favour  of  God 


before  the  end  of  the  world  ;  and  it  is 
drawn  from  the  covenant  of  God  made 
with  Abraliam,  (as  the  root  of  tlie  Jewisli 
nation,)  which  %d.\i\,  I  will,  be  thy  Goil, 
and  the  God  of  thy  seed.  Now  tiie  argu- 
ment runs  thus ;  "  As  the  branches  fol- 
low the  nature  of  the  root,  so  do  the  Jews 
follow  the  condition  of  Abraham,  and  the 
holy  patriarchs,  with  respect  to  the  outward 
privileges  of  the  covenant.  Was  the  root 
holy  ?  so  are  the  branches  holy  ;  not  in- 
herently, but  federally  holy,  being  called, 
consecrated,  and  separated  from  the  world 
unto  the  service  of  God.  If  then  Almigh- 
ty God,  by  entering  into  covenant  with 
Abraham,  hallowed  to  himself  all  his  pos- 
terity, even  as  the  first-friiits  hallowed  the 
whole  lump  ;  in  like  manner  will  God,  in 
his  own  good  time,  be  so  mindful  of  the 
Jews,  the  posterity  of  Abraham,  as  to  bring 
them  again  nigh  unto  himself  in  remem- 
brance of  his  holy  covenant ;  so  tliat  they 
shall  be  his  people,  and  he  will  be  their 
God."  Learn  hence,  Tiiat  the  Jews,  though 
at  present  cast  off  by  God,  are  still  an  holy 
people;  they  are  under  an  hereditary  de- 
dication to  God,  they  have  a  federal  holi- 
ness, as  descending  from  holy  progenitors, 
with  respect  to  whom  the  love  and  com- 
passion of  God  are  towards  them,  and  they 
shall  in  his  own  time  be  called  and  con- 
verted by  him.  And  therefore,  in  the 
mean  time,  the  Jews  are  not  to  look  upon 
themselves  with  desperation,  nor  should  the 
Gentiles  look  upon  them  with  disdain. 
J'he  first-fruits  being  holy,  the  lump  is 
also  holy  ;  the  root  being  holy,  so  arc 
the  branches  also. 

17  And  if  some  of  the  branches 
be  broken  off,  and  thou,  being  a 
wild  olive-tree,  wert  grafl^ed  in 
among  them,  and  with  thetn  par- 
takest  of  the  root  and  fatness  of  the 
olive-tree  ;  18  Boast  not  against 
the  branches.  But  if  thon  boast, 
thou  bearest  not  the  root,  but  the 
root  thee.  19  Thou  wilt  say  then. 
The  branches  were  broken  off,  that 
I  might  be  graffed  in.  20  Well  ; 
becauseof  unbelief  they  were  broken 
off;  and  thou  standestby  faith.  Be 
not  high-minded,  but  fear.  21  For 
if  God  spared  not  the  natural 
branches,  take  heedlest  he  also  spare 
not  thee. 

The  design  and  scope  of  our  apostle  in 


Chap.  XI. 


ROMANS. 


91) 


these   words,  is  to  exhort    the  believing 
Gentiles  not  to   despise  and  reproach  the 
rejected  and   unbelieving   Jews:    and    he 
draws  an  argument  from  the  condition  of 
the  Gentiles,  botii  past  and  present :  in  their 
past  condition  they  were  like  a  wild  olive- 
tree;  in  their  present  condition   they   were 
grafted   into   the  true  olive.      Here  note. 
That  by  the  olive  tree  we  understand  the 
visible   church   of  God  ;  by  the  root  he 
means  Abraham,  he  was  the  root  of  the 
olive-tree,   the  Jewish   church.      But  how 
so  ?     Jus.  Not  the  root  by  way  of  com- 
munication,  but  in  a  way   of  administra- 
tion ;  not  by  way  of  communication,  as  if 
either  Jew  or  Gentile  did  receive  any  sap 
of  spiritual  life  from  him,  as  branches  re- 
ceive a  natural  life  from  the  root ;  for  thus 
Christ  alone  is  the  root  of  the  church.    But 
Abraham  was  the  root  of  the  olive-tree  in  a 
way  of  adminiMration,  the  Lord  calling  him 
forth  as  the  first  man  with  whom  he  was 
pleased  to  treat,  and  enter  into  covenant 
with.    Again,  by  thefatnessoftheolive-tree, 
we  are  to  understand  all  outward  privileges 
and  ordinances,  all  spiritual  benefits  and 
blessings,   which    belong   to   the    Jewish 
church.     By  the  branches  of  the  olive-tree, 
we  are  to  understand  the  members  of  the 
Jewish  church  ;  and  by  the  wild  olive,  the 
Gentile  world.     Now  though  the  Gentiles, 
through   rich   grace,  were  instated  in   the 
privileges   of  the    Jews,   yet    the   apostle 
foresaw,  that  instead  of  thankfulness  to  God 
for   the  favours  received  from  him,  they 
would    be  puffed   up  with  pride,  and  ac- 
cordingly he  advises  them  not  to  be  high- 
minded,  but  fear ;  as  if  he  had  said,  "  O 
ye  Gentiles,  your  state  is  high,   let   your 
hearts  be  humble.     The  Jews  are  fallen  ; 
and   unless    you  walk   in   holy    fear,  you 
cannot  stand  :  unbelief  ruined   them,  take 
heed  that  pride  doth  not  ruin  you  ;  for  the 
just  and  holy  God  is  no  respecter  of  persons. 
He  that  spared  not  the   natural  branches, 
will  no  more  spare  thee."     From  the  whole 
learn,  1.     That  man  is  naturally  a   very 
proud  creature ;  and  although  he  has  no- 
thing but  what  he  has  freely  received,  yet 
is  prone  to  boast.     2.  That  man   is  espe- 
cially  apt    to   magnify    himself,  and    to 
glory  over  those  who  are  fallen  before  him, 
either  into  sin,  or  under  affliction.     3.  That 
the  best  preservative  from  falling,  is  humi- 
lity and  holy  fear.     If  ever  we  stand  in  the 
day  of  trial,  it   is  the  fear  of  falling  must 
enable  us  to  stand.     Take  heed  you  do  not 
fall,  by   thinking   it   is  impossible  to  fall. 
Be  7U)(  high-minded,  but  fear.      Timor 


tuus,  securit'as  tua ;  Thy  holy  fear  will 
keep  thee  from  falling,  when  others'  security 
and  presumption  will  lay  them  on  the 
ground.  Let  not  a  man  that  stands  on  the 
top  of  a  tree  boast  of  his  height,  but  look  to 
his  hold. 

22  Behold  therefore  the  c;oodness 
and  severity  of  God  :  on  tiiem  which 
fell,  severity  ;  but  toward  thee,  good- 
ness ;  if  thou  continue  in  his  good- 
ness :  otherwise  thou  shalt  also  be 
cut  off.  23  And  they  also,  if  they 
abide  not  still  in  unbelief,  shall  be 
graffed  in  :  for  God  is  able  to  graff 
them  in  again.  24  For  if  thou  wert 
cut  out  of  the  olive-tree  which  is 
wild  by  nature,  and  wert  graffed  con- 
trary to  nature  into  a  good  olive- 
tree  ;  how  much  more  shall  these, 
which  be  the  natural  branches,  be 
graffed  into  their  own  olive-tree  ? 

Our  apostle,  in  these  and  the  following 
verses,  proceeds  in  his  exhortation  to  the 
Gentiles,  not  to  insult  over  the  rejected 
Jews,  but  to  carry  it  towards  them  with 
great  modesty  and  christian  humility  ;  and 
he  uselh  several  arguments  by  way  of  mo- 
tive to  excite  and  quicken  them  thereunto. 
The  two  first  are  drawn  from  tiie  severity 
of  God  in  cutting  off  the  Jews,  and  the 
goodness  and  bounty  of  God  in  calling  of 
the  Gentiles:  Behold  the  goodness  and 
severiti/  of  God,  ^c.  Justice  and  mercy, 
goodness  and  severity,  are  attributes  or 
qualities  eminently  found  in  God  ;  and 
contrary  only  in  their  effects  upon  men. 
The  same  God  is  merciful  and  severe,  with 
respect  to  different  persons  and  ditferent 
qualifications.  All  mercy  is  not  a  virtue, 
but  that  which  is  consistent  with  other  per- 
fections of  wisdom  and  righteousness.  The 
next  argument  is  taken  from  the  condition 
upon  which  the  Gentiles  hold  their  present 
standing  in  the  favour  and  grace  of  God  ; 
namely.  If  they  continue  in  his  goodness  ; 
that  is,  if  they  walk  worthy  of  ihis  favour 
from  God,  and  suitably  to  such  a  kind  and 
gracious  dispensation  ;  otherwise  they,  the 
Gentiles,  shall  be  cut  off  and  cast  away,  as 
well  as  the  stubborn  and  unbelieving  Jews. 
The  Lord  is  with  a  people  onljf/  whilst  they 
are  with  him  ;  if  they  serve  and  seek  him, 
he  will  be  found  of  them  ;  but  if  ihey  for- 
sake him,  he  will  cast  them  off"  for  ever. 
The  next  argument  to  suppress  arrogancy 
and  pride  in  the  Gentiles,  and  to  prevent 
H  2 


100 


their  insulting  over  the  fallen  Jews,  is  taken 
from  the  hopes  of  the  Jews'  restoration ; 
which  the  apostle  proves  to  be  both  pos- 
sible and  probable.  They  shall  be  grajf- 
ed  ill,  if  they  abide  not  in  unbelief;  for 
God  is  able  to  grajf  them  in  again.  As 
if  tlie  apostle  had  said,  "  The  same  God 
that  rejected  them,  is  able  to  restore  them, 
and  re-ingraiF  them  ;  the  only  obstacle  is 
their  unbelief,  and  this  God  is  also  able  to 
remove."  Lastly,  He  shows  the  probability 
as  well  as  the  possibility  of  the  Jews'  con- 
version ;  namely,  because  God  had  done 
that  which  was  more  unlikely  already,  to 
wit,  in  graffing  the  Gentiles,  who  were  wild 
olives,  into  the  true  olive,  which  was  more 
diflTicult  and  unlikely  than  to  graff  in  the 
Jews  again,  which  were  natural  branches. 
The  argument  runs  thus:  "  If  the  Gentiles, 
which  were  a  kind  of  wild  olive-branches, 
were  grafted  into  a  good  olive-tree,  (the 
church  of  God,)  which  is  contrary  to  na- 
ture, seeing  men  use  to  gratf  a  good  scion 
into  a  wild  stock,  and  not  a  wild  scion  into 
a  good  stock  ;  how  much  more  shall  the 
Jews,  which  are  the  natural  branches  of  the 
good  olive,  be  gralfed  again  into  their  own 
olive-tree,  to  which  they  formerly  did  be- 
long !  The  one  is  according  to  the  order 
of  nature,  but  the  other  is  against  and  con- 
trary to  nature."  Learn  hence.  How  im- 
probable and  unlikely,  how  difficult  and 
impossible  soever,  the  conversion  and  call- 
ing of  the  Jews  to  the  christian  religion 
may  seem  tons,  it  is  neither  contrary  to  right 
reason  nor  true  faith.  The  greatest  obstacle 
in  the  way  of  the  Jews'  conversion  to 
Christianity,  it  is  to  be  feared,  lies  in  the 
wicked  and  scandalous  lives  of  those  that 
call  ]^hemselves  christians. 

25  For  1  would  not,  brethren, 
tliat  ye  should  be  ignorant  of  this 
mystery,  lest  ye  should  be  wise  in 
your  own  conceits  ;  that  blindness  in 
part  is  happened  to  Israel,  until 
the  fulness  of  the  Gentiles  be  come 
in.  26  And  so  all  Israel  shall  be 
saved  :  as  it  is  written,  There  shall 
come  out  of  Sion  the  Deliverer,  and 
shall  turn  away  unfrodliness  from 
Jacob.  27  For  this  is  my  covenant 
unto  them,  when  I  shall  take  away 
their  sins. 

Here  the  apostle  fully  proves,  that  the  re- 
jection of  the  Jews  was  neither  total  nor 
final  •,  not  total,  because  blindness  in  part 


ROMANS.  Chap.  XI, 

only,  happened  unto  Israel ;  that  is,  part 
of  the  Jews  only  are  left  in  unbelief,  and 
under  the  power  of  spiritual  blindness. 
Nor  is  their  rejection  final,  but  for  a  time 
only  ;  namely,  till  the  fulness  of  the  Gen- 
tiles be  come  in  :  that  is,  till  the  Gentile 
churches  be  advanced  to  an  honourable 
state  and  fulness.  And  then  all  the  Israel 
of  God,  the  faithful  seed  of  Abraham,  and 
the  njain  body  of  the  Jews,  shall  make  up 
the  catholic  church,  and  be  saved  from 
their  unbelief ;  according  to  that  gracious 
promise,  Isa.  lix.  20,  21.  The  Redeemer 
shall  come  to  Sion,  and  unto  them  that 
turn  from  transgression  in  Jacob ;  and 
this  is  my  covenant  with  them,  My  Spirit 
shall  not  depart  frojn  thy  seed,  nor  thy 
seed's  seed,  from,  henceforth  and  forever. 
Learn  hence.  That  there  shall  be  a  general 
calling  of  the  Jews  to  the  faith  of  the  gos- 
pel before  Christ's  second  coming,  is  not 
only  possible  and  probable,  but  infallible, 
sure,  and  certain,  and  that  from  the  prophe- 
cies and  predictions  of  the  prophets  of  God  ; 
let  us  therefore  believe  it  firmly,  pray  for  it 
fervently,  and  live  in  the  expectation  of  it 
continually 

28  As  concerning  the  gospel, 
they  are  enemies  for  your  sakes : 
but  as  touching  the  election,  they 
are  beloved  for  the  fathers'  sakes. 
29  For  the  gifts  and  calling  of  God 
are  without  repentance. 

Here  we  have  two  farther  arguments  to 
prove  the  general  conversion  of  the  Jews  : 
the  first  is  taken  from  the  dignity  of  the 
Jews,  they  being  the  ancient  people  of  God, 
whose  father  Abraham  he  chose,  and  made 
his  first  covenant  with  Iiiin  and  his  seed  ; 
and  therefore  as  to  making  the  election  of 
that  nation  to  be  an  holy  people  to  himself, 
they  are  beloved  by  God  for  their  father's 
sake  ;  that  is,  for  the  sake  of  Abraham  their 
holy  progenitor,  who  had  the  honour  to  be 
called  the  friend  of  God.  Though  grace 
descends  not  from  parent  to  child,  yet  many 
times  the  children  of  godly  parents  are  very 
large  sharers  in  outward  privileges  and 
blessings  for  their  gracious  parents'  sake. 
The  Jews  here  are  said  to  be  beloved  of 
God  for  their  father  Abraham's  sake,  whilst 
for  their  unbelief  and  contempt  of  the  gos- 
pel, they  had  rendered  themselves  the  de- 
served object  of  God's  hatred.  The  se- 
cond argument  is  drawn  from  the  immuta- 
bility and  unchangeable  nature  of  God  ; 
His  gifts  and  callings  are   without  re- 


Chap.  XI.  ROMANS. 


peiilamc  :  that  i?,  although  the  Jews  have 
rendered  themselves  unworthy  of  the  favour 
of  God,  yet  the  covenant  having  been 
once  made  with  their  fathers,  and  they 
having  liad  the  honour  to  be  his  special 
and  peculiar  people,  God  will  never  repent 
of  his  kindness  to  them,  nor  of  his  cove- 
nant made  with  them;  but  will  certainly 
restore  them  to  their  former  privileges  and 
happy  state  •,  for  the  i^ifts  and  calliiis  of 
God  are  without  reptiifancc.  Take  the 
words  relatively,  and  the  note  is  this, 
••  That  the  gifts  and  calling  of  God,  where- 
by he  was  pleased  to  adopt  the  posterity 
of  Abraham,  and  to  engage  himself  by  co- 
venant to  them,  are  inviolable,  and  such 
as  shall  never  be  reversed  or  repented  of." 
Observe  lastly.  The  sad  and  deplorable 
condition  which  the  Jews  are  at  present  in 
and  under ;  they  are  enemies  to  the  gos- 
pel. As  concerning  the  gospel,  ihcy  are 
enemies  for  your  sake  ;  that  is,  because 
you  Gentiles  receive  the  gospel,  therefore 
the  Jews  reject  if,  and  for  that  reason  are 
rejected  by  God.  But  this  happened  well 
to  the  poor  Gentiles ;  for  upon  the  Jews' 
refusal,  the  gospel  was  brought  the  sooner 
to  the  Gentiles,  and  they  were  converted 
by  it. 

30  For  as  yc  in  times  past  have 
not  believed  God,  yet  have  now  ob- 
tained niercv  tlirouffh  their  unbe- 
lief ;  31  Even  so  have  these  also 
now  not  believed,  that  throuojh  your 
mercy  they  also  may  obtain  mercy. 

Here  we  have  the  conclusion  of  the  apos- 
tle's argument  to  prove  the  conversion  and 
calling  of  the  Jews  towards  the  end  of  the 
world.  The  argument  is  drawn  from  a 
comparison  of  equals :  "  If  God,  after  a 
long  time  of  disobedience,  receive  the 
Gentiles  to  mercy,  he  will  also,  after  a  long 
time  of  infidelity,  receive  the  Jews  to  mer- 
cy. If  God  hath  called  the  Gentiles  to  his 
grace  after  long  idolatry,  though  God  never 
promised  to  be  their  God,  how  much  more 
will  he  recall  his  covenant-people  from 
their  infidelity  in  his  own  appointed  time  ?" 
So  that  the  argument  is  from  the  less  to  the 
greater :  If  the  infidelity  of  the  Jews  was 
an  occasion  of  mercy  to  the  Gentiles,  much 
more  shall  the  mercy  showed  to  the  Gen- 
tiles be  an  occasion  of  mercy  to  the  Jews; 
and  consequently  their  present  infidelity 
shall  be  no  obstacle  to  their  conversion 
afterward. 

32  For  God  hath  concluded  them 


101 


all  in  unbelief,   that  he   might  have 
mercy  upon  all. 

That  is,  "  Almighty  God  hath  in  wis- 
dom and  righteousness  sutJcired  both  Jews 
and  Gentiles  successively,  for  some  time,  to 
remain  under  the  power  of  unbelief  and 
disobedience,  that  so  he  might  in  his  own 
time  fulfil  the  great  counsel  of  his  goodness, 
in  showing  undeserved  mercy  unto  all, 
both  Jew  and  Gentile."  Now  from  all  the 
foregoing  arguments,  for  the  calling  of  the 
Jews,  summed  up  together  in  this  chapter, 
we  may  collect  and  gather,  that  the  conver- 
sion of  the  Jewish  nation  to  the  christian 
faith,  has  good  foundation  in  the  holy  scrip- 
tures, and  has  been  the  received  doctrine  of 
the  church  of  Christ  in  all  ages  of  the  church. 

33  O  the  depth  of  the  riches 
both  of  the  wisdom  and  knowledge 
of  God  !  How  unsearchable  are 
his  judgments,  and  his  ways  past 
finding  out ! 

Here  the  apostle  concludes  the  chapter 
with  an  awful  admiration  at  the  depth  of 
the  abundant  grace  and  goodness  of  God 
in  bearing  with  the  infidelity  of  the  Jtws, 
and  the  obstinacy  of  the  Gentiles ;  as  also 
of  his  unsearchable  wisdom  in  making  first 
the  rejection  of  the  Jews  a  mean  of  calling 
the  Gentiles,  and  then  working  upon  the 
obstinate  Jews  by  his  mercy  unto  the  Gen- 
tiles. Bi/  judgtnrnts  here,  some  under- 
stand the  degrees  and  determinations  of  God's 
will ;  by  ways,  the  administration  of  his 
providence,  in  order  to  the  execution  of 
those  decrees  :  both  which  are  secret,  un- 
searchable, and  unfathomable.  There  are 
mysteries  of  providence,  as  well  as  myste- 
ries of  faith,  and  both  of  them  transcend 
our  human  understanding. 

34  For  who  hath  known  thernind 
of  the  Lord?  or  who  hath  been  his 
counsellor  }  35  Or  who  hath  first 
given  to  him,  and  it  shall  be  recom- 
pensed unto  him  again  > 

As  if  the  apostle  had  said,  "  No  creature 
ever  did,  or  ever  can  pierce  into  the  mind 
of  God,  nor  ever  was  called  to  be  of  his 
council.  No  creature  ever  did  or  can  ad- 
vise him,  nor  can  any  creature  challenge 
God,  as  if  he  were  indebted  to  him.  Who 
ever  gave  any  thing  to  God  that  he  did  not 
first  receive  from  him  ?  Or  who  can  merit 
anv  thing   at  his  hands,  seeing  he  owes  us 


102 


ROMANS. 


Chap.  XII. 


nothing  ?  And  if  so,  who  hath  reason  to 
complain  that  God  deals  hardly  with  the 
Jews,  in  rejecting  them,  and  preferring 
the  Gentiles  before  them  ?  Surely  Al- 
mighty God  may  dispense  a  favour  to 
some,  which  he  owes  to  none."  Learn 
hence,  That  in  those  discriminating  favours 
which  God  dispenses  towards  some  of  the 
children  of  men,  no  other  reason  can  be 
assigned  but  his  own  good  will  and  pleasure. 
This  particularly  appears  in  his  ordering 
matters  relating  to  the  Jews  and  Gentiles, 
recorded  in  the  foregoing  chapter. 

30  For  of  him,  and  through  him, 
and  to  him,  are  all  things  :  to  whom 
be  glory  for  ever.     Amen. 

That  is,  "  All  things  arc  of  God,  as  the 
author  and  efficient  cause ;  all  things  are 
through  him  as  the  providential  director,  and 
preserving  cause ;  and  all  things  tend  to  him, 
as  the  ultimate  end  and  final  cause:  therefore 
to  him  all  praise,  honour,  and  glory,  ought 
for  ever  to  be  ascribed."  Learn  hence. 
That  God  is  the  first  cause,  and  last  end. 
He  is  the  first  cause ;  that  is,  he  is  the  cause 
of  all  things  besides  himself,  the  fountain 
and  original  of  all  created  beings  ;  nothing 
was  before  him,  but  all  things  were  created 
by  him,  and  dependent  upon  him.  And 
as  he  is  the  first  cause,  so  lie  is  the  last  end, 
that  is,  all  things  tend  to  him  as  their  ul- 
timate end  ;  their  design  and  aim  was  the 
illustration  of  God's  glory,  and  the  mani- 
festation of  his  divine  perfections.  And  if 
God  be  the  first  cause,  let  us  with  humility 
and  thankfulness  acknowledge  him,  admire 
and  adore  him,  love  and  serve  him,  who  is 
the  author  of  our  being,  and  the  cause  of  all 
other  beings.  And  if  he  be  the  last  end, 
let  ug  refer  all  our  actions  to  his  glory  ; 
in  all  our  natural  actions,  our  civil  actions, 
but  especially  in  all  our  religious  actions, 
let  the  glory  of  God  be  our  supreme  aim, 
and  ultimate  end.  For  if  we  do  not  now 
live  unto  him,  we  can  never  expect  hereafter 
to  live  with  him. 

CHAP.  xn. 

Our  apostle  baring  finished  the  doctrinal  part  of  his 
discourse,  begins  liere  to  malve  application  of  it. 
In  the  former  part  of  his  epistle,  he  had  copiously 
handled  the  doctrinal  points  of  faith,  justification, 
sanctification,  &c.  Now  from  hence  to  the  end  of 
the  epistle,  there  is  contained  an  exhortation  to 
religious  and  moral  duties,  as  an  argument  of 
their  sincerity,  and  as  an  ornament  to  their  pro- 
fession. 

¥  BESEECH   you   therefore,   bre- 
thren, by  the   mercies  of  God, 
that  ye  present  your  bodies  a  living 


sacrifice,  holy,  acceptable  unto  God, 
v;hich  is  your  reasonable  service. 

Observe  here,  1.  The  apostle's  loving  ai'id 
courteous  compellation,  brethren :  so  he 
calls  the  believing  Romans.  They  were 
brethren  by  place  and  nation,  and  brethren 
by  religion  and  profession  :  eodem  sanguiae 
Christi  conglutinati,  cemented  together 
by  the  blood  of  Christ,  and  by  the  bands 
of  love.  Observe,  2.  The  manner  of  the 
apostle's  exhortation  :  it  is  by  way  of  ob- 
secration and  entreaty,  I  beseech  you,  bre- 
thren. It  imports  great  lenity  and  meek- 
ness. The  apostle  did  not  want  authority 
to  command,  but  uses  such  humility  as  to 
entreat.  The  minister's  work  and  office 
is  not  only  to  be  a  teacher,  but  a  beseecher. 
He  must  not  barely  propound  and  recom- 
mend the  doctrines  of  the  gospel  to  his 
people's  understanding,  but  must  endeavour 
to  work  upon  their  wills  and  afl^ections  to 
embrace  and  entertain  them.  The  under- 
standing is  the  leading,  but  the  will  the 
commanding,  faculty.  Observe,  3.  The 
exhortation  itself:  Present  your  bodies 
a  living  sacrifice.  Present  your  bodies, 
that  is,  dedicate  your  persons,  devote  your- 
selves, your  whole  man,  soul  and  body, 
to  the  service  of  God  and  his  glory.  Chris- 
tians are  priests,  or  a  royal  priesthood ;  they 
offer  up  themselves  in  sacrifice  unto  God, 
as  a  whole  burnt-offering.  Observe,  4. 
The  properties  of  the  christian  sacrifice : 
it  must  be  voluntary ;  present  yourselves. 
It  must  be  a  living  sacrifice,  an  holy  sa- 
crifice, a  reasonable  sacrifice  ;  otherwise  it 
will  find  no  acceptance  with  God.  Ob- 
serve, 5.  The  argument  or  motive  which 
the  apostle  makes  use  of,  to  persuade  per- 
sons to  present  and  give  up  themselves  to 
God  and  his  service,  and  that  is  drawn 
from  the  mercies  of  God  ;  I  beseech  you, 
brethren,  by  the  mercies  of  God.  Learn 
thence.  That  the  mercies  of  God,  revealed 
in  the  gospel,  are  the  most  proper,  power- 
ful, and  effectual  argument,  to  persuade 
with,  and  prevail  upon,  sinners,  that  have 
not  given  up  and  devoted  themselves  to 
God,  to  do  it ;  and  those  that  have  done 
it,  to  do  it  more  and  more :  I  beseech 
you,  by  the  mercies  of  God,  that  ye  present 
yourselves,  Sfc. 

2  And  be  not  conformed  to  this 
world  ;  but  be  ye  transformed  by 
the  renewing  of  your  mind,  that  ye 
may  prove  what  is  that  good,  and 
acceptable,  and  perfect  will  of  God. 


Chap.  XII.  ROMANS. 


Observe  here,  1.  The  apostle's  dehorta- 
Tion.  Be  not  confurtncd  to  this  world, 
that  is,  "  Do  not  fashion  or  accommodate 
yourselves  to  tlie  corrupt  principles  and 
customs,  to  tlie  sinful  courses  and  practices, 
of  the  men  of  the  world."  The  christian 
is  to  walk  singularly,  and  not  after  the 
world's  guise ;  he  must  not  cut  the  coat  of 
his  profession  according  to  the  fashion  of 
the  times,  or  the  lionour  of  the  company 
he  falls  into.  Observe,  2.  An  apostolical 
exhortation,  Be  ye  tramfunned  by  the 
renewing  of  your  mind ;  that  is,  "  Be  ye 
regenerated  and  changed  in  your  whole 
man,  beginning  at  the  mind  or  understand- 
ing, by  which  the  Spirit  of  God  worketh 
upon  the  inferior  faculties  of  the  soul." 
Every  converted  person  is  truly  and  really 
changed,  thoroughly  sanctified  and  renew- 
ed, endowed  with  new  dispositions  and 
affections;  yet  this  conversion  and  reno- 
vation is  not  a  substantial,  but  a  qualitive 
change,  a  change  not  in  the  substance  of 
the  faculties  of  the  soul,  but  in  the  quality 
of  those  faculties.  And  the  renewed  chris- 
tian is  sanctified  totus,  but  not  totaliter  ; 
he  is  sanctified  thoroughly  in  all  faculties, 
but  not  perfectly  in  all  degrees.  There  is 
in  a  renewed  man's  understanding  too  much 
blindness  and  ignorance,  in  his  will  too 
great  obstinacy  and  perverseness,  in  his 
aflections  too  much  irregularity  and  sensu- 
ality. Yet  such  is  the  indulgence  of  the 
gospel,  as  to  call  him  an  holy  person,  a 
person  transformed  by  the  renewing  of  his 
mind.  Observe,  3.  The  reason  of  the 
apostle's  exhortation,  Be  ye  transformed, 
8(e.  that  ye  may  prove  -what  is  that  good, 
and  acceptable,  and  perfect  will  of  God  : 
that  is,  that  he  may  discern  and  approve 
what  the  will  of  God  is  under  the  gospel, 
which  requires  not  what  is  ritually,  but 
what  is  substantially  good,  and  consequently 
alwaysacceptableto  him.  Note  here.  That 
opposition  to  the  Levitical  ceremonies  and 
ritual  injunctions,  the  apostle  styles  the 
gospel  institution  the  good,  and  acceptable, 
and  perfect  will  of  God  ;  and  as  such  may 
we  love  and  embrace  it,  and  be  found  in  the 
delightful  practice  of  it. 

3  For  I  say,  through  the  grace 
giv«ii  unto  me,  to  every  man  that  is 
among  yon,  not  to  think  of  himself 
more  highly  than  he  ought  to  think; 
hut  to  think  soberly,  according  as 
God  hath  dealt  to  every  man  the 
measure  of  faith. 


10:i 

The  apostle  having  exhorted  to  an  holy 
life  in  general,  ver.  1.  and  to  a  spiritual 
renovation  of  mind,  in  order  to  if,  ver.  2. 
comes  now  to  a  close  exhortation  to  more 
particular  duties;  the  first  of  which  is  mo- 
desty and  true  humility  of  mind.  This  he 
recommends  especially  to  such  who  bear 
any  public  office  in  the  church,  and  had 
received  some  peculiar  and  special  gifts  to 
fit  and  furnish  them  for  the  discharge  of 
that  office.  St.  Paul  here  particularly  en- 
joins them,  by  virtue  of  his  apostolic  office, 
to  watch  against  pride,  and  haughtiness 
of  mind,  not  to  think  themselves  wiser  or 
better  than  they  were,  but  to  think  soberly 
and  modestly  of  themselves,  according  to 
the  truth,  and  to  the  degree  of  faith  and 
wisdom  given  unto  them  of  God  ;  plainly 
intimating,  that  such  as  are  exalted  to  a 
degree  of  eminence  in  the  church  above 
others,  are  in  great  danger  of  the  sin  of 
pride,  which  it  is  their  duty  to  watch  and 
pray  against,  and  to  be  found  in  the  exer- 
cise of  that  humility  and  lowliness  of  mind, 
which  is  so  greatly  ornamental  to  their 
persons  and  profession  :  Let  not  any  man 
think  of  himself  more  highly  than  he 
ought  to  think,  but  let  him  think  soberly. 

4  For  as  we  have  many  members 
in  one  body,  and  all  members  have 
not  the  same  office  ;  6  So  we,  be- 
ivg  many,  are  one  body  in  Christ, 
and  every  one  members  one  of  ano- 
ther. 

Here  the  apostle  lays  before  us  a  special 
reason  why  the  officers  of  the  church  should 
exercise  humility  towards,  and  employ  their 
gifts  and  talents  for,  the  general  good  and 
benefit  of  the  church.  The  argument  is 
drawn  from  a  comparison  between  the  na- 
tural body  and  the  mystical  body.  "  As 
in  the  natural  body  there  are  many  mem- 
bers, and  every  member  has  its' distinct 
office,  the  eye  to  see,  the  ear  to  hear,  the 
hand  to  work,  the  foot  to  walk  ;  in  like 
manner,  in  the  mystical  body,  the  church 
of  Christ,  there  are  many  members ;  but 
each  member  must  keep  his  own  place,  and 
not  invade  the  duty  or  usurp  the  office  of 
another,  but  every  one  employ  his  own 
proper  gift  to  the  benefit  and  comfort  of 
the  whole,  without  disdaining  or  envying 
one  another."  Learn  hence,  1.  That  the 
church  of  Christ  is  one  body.  2.  That 
though  the  body  of  the  church  be  one,  and 
the  Head  one,  yet  the  members  are  many, 
united  to  Christ  their  Head  by  faith,  and 


104 


to  one  another  by  love.  3.  That  all  be- 
lievers, which  are  members  of  this  body, 
have  every  one  his  particular  gift,  his  several 
function,  his  proper  office,  which  they  are 
duly  to  execute  and  perform,  without  en- 
croaching upon  others  by  proud  curiosity, 
or  busy  meddling.  But  as  all  the  members 
of  the  body  labour  jointly  together  for  the 
preservation  of  the  whole,  so  ought  all 
the  officers  and  members  of  the  church  to 
keep  their  distinct  stations,  and  employ  and 
improve  regularly  their  several  talents  for 
the  mutual  edification  and  benefit  of  each 
other,  without  encroachment  or  intruding 
upon  the  offices  of  each  other.  God  is  a 
God  of  order,  and  hates  disorder  in  his 
church. 

6  Having  then  gifts  differing  ac- 
cording to  the  grace  that  is  given 
to  us,  whether  prophecy,  let  tis  pro- 
phesy according  to  the  proportion 
of  faith;  7  Ov  m\m?,iv^ ,  let  us  wait 
on  our  ministering  ;  or  he  that 
teacheth,  on  teaching;  8  Or  he 
that  exhorteth,  on  exhortation  :  he 
that  giveth,  let  him  do  it  with  sim- 
plicity ;  he  that  ruleth,  with  dili- 
gence ;  he  that  sheweth  mercy,  with 
cheerfnlness. 

As  if  our  apostle  had  said,  "  Seeing  it 
has  pleased  God  to  appoint  distinct  officers 
in  his  church,  and  to  furnish  those  officers 
with  various  degrees  of  gifts,  and  not  to 
make  all  equal  either  in  gifts  or  office,  let 
every  one  in  general  faithfully  execute  his 
office,  and  keep  within  the  limits  of  his  call- 
ing, neither  neglecting  his  own  duty,  nor 
invading  another's ;  in  particular  /e/:  h'lm 
that  prophesieth,  that  is,  expoundeth  the 
scriptures  in  the  church,  do  it  according  to 
the  proportion  of  faith,  or  according  to 
what  is  taught  plainly  and  uniformly  in  the 
whole  scriptures  of  the  Old  and  New 
Testament,  as  the  rule  of  our  faith."  We 
must  not  rack  nor  wrest  the  scriptures,  to 
make  them  speak  what  we  please,  but  what 
the  prophets  and  apostles  taught,  whom  we 
interpret ;  otherwise  we  do  not  expound 
according  to  the  analogy  and  proportion 
of  faith.  "  Let  him  that  ministereth, 
teacheth,  or  exhorteth,  attend  upon  that 
work  with  all  diligence ;  and  he  that  per- 
forms the  office  of  a  deacon,  (who  are 
called  helps,  1  Cor.  xii.  28.)  and  is  em- 
ployed to  relieve  the  poor  out  of  the  church's 
stock,  and  to  take  care  of  strangers,  orphans, 
ageil,  sick,  and  impotent  persons  ;  let  him 


ROMANS.  Chap.  XII. 

do  it  with  simplicity,  that  is,  without  par- 
tiality and  respect  of  persons  ;  and  uut/i 
cheerfulness,  that  is,  with  alacrity  of  heart, 
with  gentleness  in  words,  with  pleasantness 
of  countenance,  bearing  with  the  infirmi- 
ties of  the  aged,  with  the  loathsomeness  of 
the  sick  and  diseased,  and  administering  with 
delight  to  the  necessities  of  all  that  want." 
Now  from  the  whole  note,  1.  That  God  of 
his  free  bounty  has  beautified  his  church 
with  divers  officers  and  gifts.  Note,  2. 
that  those  whom  God  has  bestowed  minis- 
terial gifts  upon,  ought  humbly  and  faith- 
fully to  improve  them  to  the  church's  be- 
nefit and  education. 

9  Let  love  be  without  dissimula- 
tion. Abhor  that  which  is  evil, 
cleave  to  that  which  is  good.  10 
Be  kindly  afFectioned  one  to  ano- 
ther with  brotherly  love  ;  in  honour 
preferring  one  another; 

The  foregoing  exhortations  respected 
church  officers  in  particular  ;  these  that 
now  follow  concern  all  christians  in  general, 
and  acquaint  them  with  their  duties  in  com- 
mon conversation.  He  begins  with  the 
grace  and  duty  of  love,  that  being  a  radi- 
cal grace,  the  root  from  which  all  other 
graces  and  duties  spring  and  flow.  This 
love  to  one  another,  the  Holy  Ghost  re- 
quires that  it  be  without  dissimulation, 
that  is,  sincere  and  unfeigned,  not  in  word 
and  in  tongue  only,  but  in  deed  and  in 
truth  ;  also  that  it  bo  an  afl^ectionate  and 
tender,  as  well  as  an  unfeigned  and  sincere 
love  :  Be  kiiidli/  affectioncd  one  to  ano- 
ther. The  word  signifies  such  an  afi^ec- 
tionate  tenderness  as  a  mother  bears  to  the 
fruit  of  her  womb,  and  as  creatures  bear 
to  their  young;  and  no  wonder  that  such  a 
fervent  love  is  required,  when  laying  down 
our  lives  for  the  brethren  is  commanded,  1 
John  iii.  16.  Likewise,  that  our  love  to 
others  do  incline  us  to  give  preference 
unto  others  ;  really  conceiving  others  to  be 
more  worthy  of  honour  than  ourselves,  and 
rejoicing  to  see  them  placed  in  a  more  use- 
ful and  honourable  post  than  ourselves. 
Yet  observe.  Though  our  love  must  be  hot 
towards  our  neighbour,  it  must  not  hinder 
us  from  abhorring  that  which  is  sinful  and 
evil  in  our  neighbour  :  Jjove  -without  dis- 
simulation, and  abhor  that  which  is  evil. 
When  wc  love  the  persons,  we  must  hate 
the  vices,  of  men  :  the  love  of  our  friends 
must  not  make  us  in  love  with  their  faults : 
nor  must  the  hatred  of  men's  vices  draw 
us  o(T  from  delighting  in,  and   cleaving  to. 


Chap.  XII. 


ROMANS. 


105 


that  wliich  is  good  in  nny  man :  Abhor 
that  which  is  evil,  and  cleave  to  that 
-uhicA  is  good. 

11  Not  slothful  ill  business;  fer- 
vent in  spirit ;  serving  the  Lord  : 

The  next  cliity  exhorted  to,  is  dihgence 
and  industry  in  all  our  duties  hoth  to  God 
and  man,  but  particularly  in  the  duties  of 
our  calling.  We  must  avoid  the  two  ex- 
tremes of  slothfulness  on  the  one  hand,  and 
excessive  drudgery  on  the  other,  in  the 
management  of  our  secular  atiairs  and 
worldly  business.  But  in  the  service  of  God 
we  must  he  fervent,  as  in  the  service  of  the 
world  we  must  not  be  slothful.  What  is 
done  for  the  world,  is  best  done  with  in- 
differency  ;  but  what  is  done  for  God,  is 
best  done  with  warmth  and  fervency,  or  not 
done  at  all.  Our  most  ardent  atfecfions 
and  active  powers  must  be  employed  in  his 
service ;  for,  to  be  cold  and  careless  therein, 
disparages  his  excellency,  and  will  defeat 
our  own  expectation.  We  must  be  fervent 
in  spirit,  serving  the  Lord  ;  and  may  not 
be  slothful  in  business,  serving  the  world. 

12  Rejoicing  in  hope  ;  patient  in 
tribulation  ;  continuing  instant  in 
prayer  : 

The  apostle  next  directs  the  converted 
Romans  how  they  should  manage  them- 
selves under  afflictions  ;  namely,  to  endure 
them  patiently,  to  rejoice  in  hope  of  pre- 
sent deliverance,  or  future  happiness  ;  and, 
in  order  to  both,  to  be  much  in  the  duty  of 
prayer.  Learn  hence,  that  hope,  patience, 
and  prayer,  are  powerful  supports  under  all 
afflictions,  and  will  render  them  not  only 
tolerable,  but  joyous.  By  patience,  we 
possess  ourselves;  by  hope,  we  possess  God  ; 
by  prayer,  we  are  enabled  unto  both. 

13  Distributing  to  the  necessity 
of  saints  ;  given  to  hospitality. 

The  next  duty  exhorted  to,  is  that  of 
charity  and  alms-giving  to  the  poor  mem- 
Ijers  of  Jesus  Christ,  especially  when  under 
persecution ;  showing  hospitality  towards 
them,  and  giving  entertainment  to  them, 
when  they  seek  it  of  us.  Learn,  1.  That 
charity  to  all  persons,  but  especially  to  the 
persecuted  ir.embers  of  Jesus  Christ,  is  a 
necessary  and  important  duty.  Learn,  2. 
That  hospitality  is  an  eminent  part  of  chris- 
tian charity  ;  true  hospitality,  I  mean, 
which  is  accompanied  with  prudence  and 
sobriety.     There    is  a  wide  difference  be- 


tween riotous  house-keeping  and  true  hos- 
pitality ;  the  latter  is  always  designed  for 
the  help  of  the  poor,  and  particularly  for 
the  godly  poor.  There  are  great  house- 
keepers who  are  not  good  house-keepers, 
because  their  house-keeping  is  for  the  great, 
rather  than  the  good,  not  for  the  household 
of  faith,  especially  not  for  the  poor  of  that 
household.  As  to  spirituals,  God  fills  the 
hungry  with  good  things,  but  sends  the 
rich  empty  away  ;  whereas,  most  men,  as 
to  corporals,  fill  the  rich  with  their  good 
things,  with  the  fat  and  the  sweet ;  but 
send  the  poor,  if  not  empty  away,  yet 
relieved  only  with  the  sweepings  of  their 
table.  This  is  not  according  to  the  precept 
before  us  ;  Distributing  to  the  ?iccessifies 
of  the  saints,  and  given  to  hospitalit?/. 

14  Bless  them  which  persecute 
you  :   bless,  and  curse  not. 

The  apostle  having  taught  us  our  duty 
to  our  friends  in  the  former  verse,  teacheth 
us  our  duty  here  towards  our  enemies. 
Bless  thcni  that  persecute  you :  that  is, 
pray  for  them,  and  wish  well  to  them,  what- 
ever provocation  you  may  have  to  the  con- 
trary. Learn  hence,  ].  That  good  men 
must  make  account  of,  and  prepare  for,  per- 
secution ;  cither  the  persecution  of  the 
tongue,  or  of  the  hand,  or  of  both.  Learn, 
2.  That  it  is  their  duty  ever  to  bless,  never 
to  curse,  their  persecutors  and  opposers  ; 
Bless,  but  curse  not.  Where  note,  that 
the  apostle  doubles  the  exhortation.  Bless 
your  persecutors,  bless  and  curse  not 
This  doubling  the  exhortation,  shows  both 
the  difficulty  of  the  duty,  how  contrary  it 
is  to  corrupt  nature  ;  and  also  the  constancy 
of  the  duty,  we  must  ever  bless,  and  never 
curse:  always  wish  well,  never  any  ill, 
to  the  worst  of  men.  Take  we  great  heed 
of  giving  way  to  secret  wishes  of  hurt  to  our 
enemy.  God  forbid  we  should  hurt  our- 
selves by  sinful  passion,  because  others  hurt 
us  by  slander  and  false  accusation.  We 
are  naturally  prone  to  speak  ill  of  others, 
and  to  wish  ill  to  others,  with  delight; 
this  sin  persisted  in  shuts  out  of  heaven,  as 
well  as  murder. 

15  Rejoice  with  them  that  do  re- 
joice, and  weep  witli  them  that 
weep. 

The  next  duty  required,  is  christian 
sympathy  and  mutual  afftiction  between 
brethren,  both  in  prosperity  and  adversity, 
to  rejoice  in  the  one,  and  to  mourn  loge- 


106 


ROMANS. 


Clmp.  XII. 


ther  in  the  other,  as  being  members  of  the 
same  body.  Teaching  us,  that  it  is  a 
christian's  duty  to  rejoice  in  those  good 
things,  whether  inward  or  outward,  whicli 
befall  his  brethren ;  and  also  to  mourn 
and  lay  to  heart  all  those  afflictions  and 
sorrows,  whether  inward  or  outward,  which 
come  upon  them.  But,  Lord !  how  far 
are  they  from  this  duty,  who,  instead  of 
mourning  for  the  sufferings  of  others,  are 
glad  at  calamity,  rejoice  at  the  downfall  of 
others!  O,  help  us  to  lay  the  troubles  of 
others  to  heart,  when  we  ourselves  are  freest 
and  farthest  from  trouble:  let  us  weep  with 
them  that  weep,  and  rejoice  with,  4'c. 
The  gospel  acquaints  us  with  the  pity  of  God 
towards  us,  and  presseth  us  to  pity  one 
another. 

16  Be  of  the  same  mind  one  to- 
ward another.  Mind  not  high 
things,  but  condescend  to  men  of 
low  estate.  Be  not  wise  in  your  own 
conceits. 

These  words,  be  ye  of  the  same  mind 
one  toward-^  another,  are  an  exhortation  to 
unity  among  christians.  This  is  threefold  ; 
an  unity  of  the  head,  or  an  unity  of  judg- 
ment and  opinion  ;  an  unity  of  the  heart, 
or  an  unity  in  love  and  affection  ;  and  an 
unity  of  the  tongue,  which  is  an  unity  of 
expression.  Happy  we !  when  in  all  these 
respects  we  are  of  the  same  mind  one  to- 
wards another.  Observe  next,  The  hin- 
derances  of  mutual  concord  and  unitv 
among  christians :  and  they  are  two,  1. 
Pride,  Mind  not  high  things,  2.  Arro- 
gancy.  Be  not  wise  in  your  axon  conceits. 
Mind  not  high  things  ;  that  is,  mind  not 
preferment,  nor  riches,  nor  vain-glory,  but 
be  content  with  and  thankful  for  a  middle 
state  and  condition  in  the  world  ;  which  is 
far  more  eligible  and  desirable  than  a  state 
of  riches,  plenty,  and  abundance,  as  being 
less  liable  to  temptations.  And  be  not  wise 
in  your  own  conceits ;  that  is,  entertain 
humble  thoughts  of  your  own  knowledge, 
think  it  not  greater  than  it  is ;  take  heed 
of  an  over-weening  opinion  of  your  own 
wisdom,  as  if  you  wanted  neither  divine 
assistance  and  guidance,  nor  yet  the  advice 
and  counsel  of  your  brethren.  Man  is  na- 
turally a  proud  creature ;  but  more  proud 
of  the  endowments  of  his  mind,  than  of 
those  that  adorn  his  bod\\ 

17  Recompense  to  no  man  evil 
for  evil.  Provide  things  honest  in 
the  sight  of  all  tnen. 


By  evil  here,  we  are  to  understand  wrongs 
and  private  injuries;  by  not  recompensing 
them,  is  meant  not  revenging  them.  Cor- 
rupt nature  is  very  prone  to  return  wrong 
for  wrong,  one  ill  turn  for  another;  but 
Christianity  sets  a  nobler  pattern  before  us, 
even  the  example  of  him,  "  who  when  he 
was  reviled,  reviled  not  again,  when  he 
suffered,  he  threatened  not,"  1  Pet.  ii.  23. 
Provide  things  honest  in  the  sight  of 
all.  men.  Having  exhorted  them  before 
to  be  careful  of  their  conversations  td- 
wards  God,  he  now  presses  them  to  be 
watchful  over  their  conversations  before 
the  world,  that  by  honesty  and  innocency 
of  life  they  may  cut  off  all  occasion  from 
the  enemies  of  religion  to  speak  evil  of  them, 
and  their  holy  profession ;  that  all  their 
words  and  actions  be  justifiable  and  unex- 
ceptionable, to  that  degree  that  the  hea- 
thens may  be  in  love  with  Christianity,  by 
observing  their  lives  and  actions  to  be  holy 
and  honest.  Learn  hence.  That  a  christian 
must  carefully  look,  not  only  to  his  con- 
science, but  to  his  conversation  ;  that  his 
conscience  be  holy  and  upright  in  the  sight 
of  God,  and  his  conversation  honest  and 
unblamable  before  men.  The  world  can- 
not discern  our  hearts,  but  they  can  soon 
discover  the  errors  of  our  lives,  and  will 
throw  the  dirt  of  our  sins  upon  religion's 
face ;  therefore  we  had  need  provide  things 
honest  in  the  sight  of  all  inen. 

18  If  it  be  possible,  as  much  as 
lieth  in  you,  live  peaceably  with  all 
men. 

Observe  here,  1.  The  duty  directed  and 
exhorted  to,  namely,  peaceableness ;  Live 
peaceably,  that  is,  be  of  a  peaceable  temper, 
and  follow  those  things  which  make  for 
peace.  Observe,  2.  The  extent  and  lati- 
tude of  this  duty:  With  all  men  live 
peaceably  ;  not  with  friends  only,  or  with 
those  of  your  own  judgment  and  persuasion, 
but  with  men  of  disagreeing  humours  and 
interests,  with  men  of  different  principles 
and  apprehensions,  from  you.  Again 
observe,  3.  A  double  restriction  and  limi- 
tation with  which  it  is  bounded :  first, 
Jf  it  be  possible,  implying,  that  there  is 
a  sort  of  men  in  the  world  who  make  peace 
impossible ;  but  for  others,  if  it  may  be 
enjoyed  upon  honest  terms,  though  upon 
hard  terms,  we  must  not  stick  at  them,  al- 
ways remembering  that  peace  and  truth  are 
two  precious  things,  which  can  never  be 
bought  too  dear,  if  they  be  not  purchased 
with   sin  and   baseness.     The  second  res- 


Chop.  XII. 


ROMANS. 


107 


triction  follows,  As  much  as  in  you  lieth  : 
now  this  respects  our  endeavours,  not  our 
success.  If  we  follow  peace  with  all  men, 
though  we  cannot  overtake  it,  yet  we  shall 
not  miss  of  our  reward  in  pursuing  it. 
Peace  is  the  most  important  duty,  a  singu- 
lar benefit  and  blessing,  which  every 
christian  is  bound  to  pursue  and  promote, 
and  that  with  all  men  ;  If  it  be  possible^ 
Sfc. 

16  Dearly  beloved,  avenge  not 
yourselves  ;  but  rather  give  place 
unto  wrath  :  for  it  is  written.  Ven- 
geance is  mine  ;  I  will  repay,  saith 
the  Lord. 

Observe  here,  How  the  apostle  renews 
bis  exhortation  to  all  christians  to  watch 
against  the  sin  of  private  and  personal 
revenge ;  he  urged  it  before,  vgr.  17.  he 
reinforces  it  here,  ver.  19.  thereby  showing 
how  prone  our  corrupt  natures  are  to  com- 
mit this  sin,  and  how  hard  the  contrary 
duty  is  to  flesh  and  blood.  The  heathens 
reckoned  revenge  to  be  a  part  of  justice, 
and  ranked  it  amongst  the  number  of 
their  virtues;  but  the  scriptures  require, 
that  instead  of  revenging  an  injury,  we 
remit  and  forgive  it.  Dearly  beloved, 
avenge  not  Tjoursches :  it  foWows,  rather 
give  place  unto  wrath.  What  wrath  ? 
or  whose  wrath?  Ans.  Give  place  to 
your  own  wrath,  say  some  interpreters; 
give  way  a  little,  and  turn  aside  from  the 
person  you  are  angry  with,  and  do  not 
suffer  your  anger  to  hurry  you  away  to  re- 
venge. Give  place  to  the  wrath  of  those 
that  wrong  you,  say  others;  decline  their 
wrath,  and  give  not  word  for  word,  which 
will  but  add  fuel  to  the  fire,  and  oil  to  the 
flame.  But  it  seems  best  to  understand  it 
of  God's  wrath  :  leave  the  matter  to  God, 
he  will  right  your  cause ;  do  not  take 
God's  work  out  of  his  hand,  but  suffer  him 
to  come  in  with  his  wrath  upon  your  ene- 
mies, who  wrong  and  injure  you;  rather 
give  place  to  the  wrath  of  God  against 
them,  for  vengeance  is  his,  and  he  will  re- 
pay it.  Learn  hence,  That  such,  who 
having  suffered  wrong,  do  seek  to  revenge 
themselves,  take  revenging  work  out  of 
God's  hand  ;  whereas,  if  they  leave  the 
matter  with  God,  his  justice  will  right  them 
fully. 

20  Therefore  if  thine  enemy 
hunger,  feed  him;  if  he  thirst,  give 
him  drink  :  for  in  so  doing  thou 
shalt  heap  coals  of  fire  on  his  head. 


As  if  the  apostle  had  said,  "  Instead  of 
revenge,  render  kindness ;  return  courtesies 
for  injuries,  affability  for  affronts:  If  thy 
ene»iy  hunger,  feed  him."  The  words, 
as  some  critics  observe,  signify  to  feed 
cheerfully  and  tenderly,  as  birds  feed  their 
young  ones.  So  doing,  thou  shalt  heap 
coals  of  fire  upon  his  head.  By  coals  of 
(ire,  ].  Some  understand,  an  heart-melting 
fire  :  as  if  the  apostle  had  said,  "  By  thy 
kindness  thou  wilt  melt  and  mollify  his 
spirit  towards  thee,  as  hardest  metals  are 
melted  by  coals  of  fire  :  it  must  be  a  very 
stony  heart  indeed  that  this  fire  will  not  melt, 
a  very  disingenuous  nature  that  meekness 
will  not  mollify.  Clemency  will  melt  an 
enemy,  and  even  force  him  by  a  sweet  com- 
pulsion to  become  a  friend,  though  of  a 
rough  and  rugged  disposition."  2.  By  coals 
of  fire  heaped  upon  the  head,  others  under- 
stand a  sin-punishing  fire.  Thou  shalt 
heap  coals  offrt,  that  is,  the  fire  of  divine 
vengeance,  upon  his  head,  by  making 
his  malice  and  hatred  against  thee  more 
inexcusable.  Learn  hence,  1.  That  to 
conquer  and  overcome  an  enemy  by  love 
and  kindness,  is  a  noble  conquest ;  and  a 
glorious  victory,  to  melt  him  down  by 
obliging  favours  into  a  good  affection. 
Learn,  2.  That  if  an  enemy,  alter  such  kind 
offices,  will  persevere  in  his  enmity  against 
us,  the  event  will  certainly  be  this :  by  our 
patience  towards  him,  and  forbearance  of 
him,  we  shall  engage  the  wrath  of  God 
against  him,  and  heap  coals  of  fire,  that  is, 
the  divine  vengeance,  upon  him. 

21  Be  not  overcome  of  evil,  but 
overcome  evil  with  good. 

Learn  hence.  That  every  christian  should 
not  only  take  heed  that  he  be  not  overcome 
of  evil;  but  also  labour  and  endeavour 
what  in  him  lieth  to  overcome  evil  vuth 
good.  Suest.  What  arc  we  to  under- 
stand here  by  evil  ?  Ans.  Any  unkind 
or  injurious  dealings  from  others,  any  mis- 
chief or  ill  turn  which  our  neighbour  has 
done  us.  Zuest.  What  is  it  to  be  overcome 
of  evil  ?  Ans.  1.  When  we  dwell  in  our 
thoughts  too  much,  too  often,  and  too  long, 
upon  the  injuries  and  unkindnesses  wc 
have  met  with.  This  is,  as  if  a  man  that 
was  to  take  down  a  bitter  pill  should  be 
continually  champing  of  it,  and  rolling 
it  under  his  tongue.  2.  We  are  overcome 
of  evil,  when  we  are  brought  over  to  com- 
mit the  same  evil,  by  studying  to  make 
spiteful  returns  by  way  of  revenge  for  the 
injuries  we  have  received.     Quest.  Wherein 


108 


ROMANS.  Chap.  XIII. 


consists  the  duty  and  excellency  of  over- 
coming evil  -with  good  ?  Ans.  It  renders 
us  like  to  God,  who  does  good  to  us  daily, 
though  we  do  evil  against  him  continually, 
hereby  we  imitate  God  in  one  of  the  choicest 
perfections  of  his  divine  nature  ;  hereby  we 
overcome  ourselves  ;  hereby  we  overcome 
our  enemies  ;  and  make  them  become  our 
friends.  2uesL  How  should  we  overcome 
evil  with  good  ?  Ans.  By  doing  good  for 
evil,  by  returning  couriesies  for  injuries, 
speaking  well  of  others,  although  they  speak 
hardly,  yea,  very  ill,  of  us. 

CHAP   XIII. 

T)ie  apostle  having:  treated  of  moral  duties  in  the 
former  chapter,  treats  of  political  duties  in  this, 
proving  tliat  magistracy  is  God's  ordinance,  for 
tho  good  of  human  society,  and  enforcing  the 
duty  of  subjection  unto  magistrates,  in  obedience 
to  the  commandment  of  God. 

1"  ET  every  soul  be  subject  unto  the 
higher  powers.  For  there  is  no 
power  but  of  God  :   tiie  powers  that 
be  are  ordained  of  God. 

Observe  here,  1.  The  title  given  to  ma- 
gistrates, they  are  powers,  higher  pow- 
ers, that  is,  persons  invested  with  pow- 
er, and  placed  in  supreme  authority  over 
us.  All  mankind  is  not  of  one  rank,  doth 
not  stand  upon  an  equal  level.  Magis- 
tracy is  an  eminency  or  superiority  of  some 
persons  above  others.  Observe,  2.  The 
original  fountain  from  whence  all  power 
is  derived,  and  that  is,  God  himself :  There 
IS  no  power  but  of  God,  that  is,  all  power 
is  derived  from  God,  and  is  to  be  used  for 
God  ;  the  magistrate  acts  by  his  authority, 
and  consequently  is  to  act  for  his  interest, 
honour,  and  glory.  It  is  agreeable  to  the 
will  of  God,  that  there  should  be  such  a 
thing  as  magistracy  and  government  in  the 
world  ;  and  it  is  his  appointment  that  men 
should  be  governed  by  men  deriving  the 
power  and  authority  from  him  :  The  pow- 
ers that  l/c  are  ordained  of  God.  Ob- 
serve, 3.  The  apostle's  strict  injunction  for 
subjection  unto  magistracy,  as  a  divine  or- 
dinance: Let  every  soul  be  subject,  ihdit 
is,  every  person,  be  he  of  what  rank,  or  in 
what  station  he  will,  high  or  low,  honour- 
able or  ignoble,  rich  or  poor,  clergy  or  laity, 
he  must  be  subject  to  God's  ordinance. 
Where  note.  That  Christ  is  a  friend  to  Ca;- 
sar,  and  Christianity  no  enemy  to  loyalty  : 
the  best  christians  are  always  the  best  sub- 
jects ;  none  so  true  to  their  prince,  as  they 
that  are  most  faithful  to  their  God.  Obe- 
dience to  magistrates  is  both  the  duty  of 
christians,  and  the  interest  of  Christianity. 


2  Whosoever  therefore  resisteth 
the  power,  resisteth  the  ordinance 
of  God  :  and  they  that  resist  shall 
receive   to  themselves  damnation. 

The  forementioned  duty  of  subjection 
unto  magistracy,  insisted  upon  in  the  fore- 
going verse,  the  apostle  urges  and  enforces 
upon  all  christians,  by  sundry  arguments 
in  this  and  the  foregoing  verses ;  as,  namely, 

1.  From  the  sinfulness  of  resistance  :  2'he^ 
resist  the  ordinance  of  God ;  they  make 
war  upon  God  himself ;  he  that  rebel  let  h 
against  his  prince,  is  a  rebel  also  to  his  God. 

2.  From  the  danger  of  resistance :  The?/ 
shall  receive  to  themselves  damnation. 
That  is,  1.  Temporal  judgment  from  the 
hand  of  the  magistrate,  to  whom  the 
sword  is  committed,  as  Korah,  Absa- 
lom, and  others,  did  experience.  2.  Eter- 
nal punishment  from  the  hand  of  God, 
who  will  plead  the  cause,  and  vindicate 
the  honour  of  his  vicegerents  and  repre- 
sentatives here  on  earth,  and  cast  those 
into  hell  who  pour  contempt  upon  them, 
if  sincere  repentance  by  a  timely  interpo- 
sure  prevent  it  not. 

3  For  rulers  are  not  a  terror  to 
good  works,  but  to  the  evil.  Wilt 
thou  then  not  be  afraid  of  tiie  pow- 
er .^  do  that  which  is  good,  and 
thou  shalt  have  praise  of  the  same  : 

Here  we  have  a  further  argument  for 
subjection  to  rulers  and  governors,  drawn 
irom  the  end  of  the  magistrate's  office, 
which  is  to  punish  vice,  and  to  promote 
virtue:  Rulers  are  not  a  terror  to  good 
works  ;  that  is,  they  ought  not,  and  they 
ordinarily  are  not :  they  were  not  ordained 
for  that  end,  and  it  is  not  their  place  so  to 
be,  namely,  a  terror  to  the  good,  but  to 
the  bad  only  ;  for  God  giveth  no  authority 
against  himself,  or  his  own  righteous  laws, 
which  require  thepCinishing  of  the  bad,  and 
the  rewarding  of  the  good.     Learn  hence, 

1.  That  magistrates,  by  virtue  of  their  place, 
ought  to  be  a  terror,  or  exceeding  terrible, 
to  evil    works,  and  evil  workers.     Learn, 

2.  That  magistrates  are  not  terrible,  but 
amiable,  to  good  men  ;  they  fear  rulers,  but 
it  is  with  a  fear  of  reverence,  not  with  a 
tormenting,  servile  fear :  Do  that  which  is 
good,  and  thou  shalt  not  be  afraid  of  the 
vower. 

4  For  he  is  the  minister  of  God 
(o  thee  for  good.  But  if  thou  do 
that  which   is  evil,  be  afraid  ;   for 


Chap.  XIII. 


ROMANS. 


1 01) 


he  beareth  not  the  swokI  in  vain  : 
for  he  is  the  minister  ofGod,  a  re- 
venger to  execute  wrath  npon  him 
that  docth  evil. 

Here  the  apostle  subjoins  a  reason,  why 
a  magistrate  is  not  to  be  unduly  dreaded 
and  feared  by  his  subjects  who  live  well, 
for  /ic  is  by  his  institution  tJte  minister  of 
God  to  thee  fur  good,  if  thou  beest  a  doer 
of  that  which  is  good.  Learn  hence.  That 
the  magistrate  is  the  minister  of  God  for  the 
f;ood  of  them  over  which  he  is  set,  especi- 
ally of  them  that  are  virtuous  and  good  : 
he  is  a  shield  to  the  godly,  a  husband  to 
the  widow,  a  father  to  the  orphan,  a  patron 
to  the  poor,  and  a  refuge  to  the  oppressed. 
Observe  farther.  How  the  magistrate  is  set 
forth  with  the  ensign  of  terror  to  evil-doers : 
he  has  a  sword  put  into  his  hand  by  God 
himself,  a  sword  to  wound  ;  not  a  wooden 
dagger  to  scare  offenders  barely ;  and  a 
sword,  not  rusting  in  the  scabbard,  but 
drawn  and  whetted  ;  he  must  show  if,  and 
strike  with  it  upon  a  just  occasion,  and 
make  those  feel  it  who  are  not  awed  with 
the  sight  of  it  :  He  beareth  )wt  the  sword 
in  vain.  Observe  again.  Though  the 
magistrate  is  said  to  bear  a  sword,  yet  he  is 
never  called  a  sword,  but  a  shield  often  ; 
a  shield  is  for  detence,  a  sword  for  destruc- 
tion ;  intimating,  that  the  magistrate's  pow- 
er should  rather  be  executed  in  protecting 
than  in  punishing,  rather  in  saving  than  in 
destroying.  The  primary  design  of  the 
magistrate's  power  is  protection,  not  de- 
struction ;  magistrates  have  swords,  but 
they  are  shields,  and  not  swords :  they 
have  a  sword  to  cut  off  evil-doers ;  God 
help  them  to  draw  it  upon  atheism  and 
blasphemy,  upon  vice  and  immorality. 
One  hearty  stroke  of  the  magistrate's  sword 
would  stun  error  and  vice  more  than  a 
thousand  sermons.  Observe  lastly.  The 
magistrate  is  said  not  to  snatch  or  take  the 
sword,  but  to  bear  the  swoid.  He  doth 
not  wrest  it  out  of  the  hand  of  another,  but 
it  is  put  into  his  hand  by  God  himself : 
the  commission  to  bear  the  sword  is  from 
God ;  the  magistrate  doth  not  hold  his 
authority  by  virtue  of  the  sword,  but  he 
holds  his  sword  by  virtue  of  his  authority. 
When  he  drawcth  the  sword,  it  is  not  mere- 
ly backed  with  an  arm  of  flesh,  but  with  a 
warrant  and  commission  signed  by  God 
himself :  He  beareth  the  sword. 

5  Wherefore,  ye  must  needs  be 
subject,  not  only  for  wratli,  but  also 
for  conscience'  sake. 


Here  the  apostle  doth  again  assert  the  ne- 
cessity of  subjection  to  the  civil  magistrate. 
Seeing  that  magistracy  is  God's  ordinance, 
for  the  good  of  human  society  ;  seeing 
that  the  sword  in  the  magistrate's  hand  is 
backed  and  edged  with  God's  authority ; 
therefore  there  is  a  necessity  of  subjection 
unto  magistracy  and  magistrates,  and  that 
for  a  double  reason — for  tear  of  wrath  and 
punishment  from  man,  and  from  a  princi- 
ple of  conscience  in  obedience  to  the  com- 
mand of  God.  ]Ve  tnust  be  subject,  not 
only  for  wrath,  that  is,  not  only  for  fear 
of  man's  wrath,  huifor  conscience'  sake  ; 
that  IS,  with  respect  to  the  command  of 
God,  which  has  made  subjection  our  indis- 
pensable duty. 

G  For,  for  tltis  cause  pay  yc  tribute 
also :  for  they  are  God's  ministers, 
attending-  continually  upon  this  very 
thing. 

From  the  duty  of  subjection  unto  magis- 
trates, the  apostle  proceeds  to  urge  and  en- 
force the  duty  and  necessity  of  paying  tri- 
bute to  them,  or  allowing  them  an  honour- 
able maintenance,  for  and  towards  the  sup- 
port of  the  government  which  they  sustain 
and  bear.  The  payment  of  taxes  and  tri- 
bute to  the  supreme  magistrate  is  necessary 
upon  several  accounts :  1.  As  it  is  an  ac- 
knowledgment of  the  power  which  God 
hath  set  over  us.  2.  As  it  tends  to  the 
support  of  the  government  which  we  live 
under.  3.  As  it  is  a  small  recompence  for 
the  governor's  continual  care  and  industry, 
he  attending,  that  is,  watching  perpetually, 
and  taking  pains  continually,  for  procuring 
and  maintaining  the  good  and  happiness 
of  his  subjects ;  and  therefore  both  duty 
and  obligation,  both  religion  and  gratitude, 
do  bind  and  engage  us  to  aid  and  assist 
him,  and,  so  far  as  it  is  in  our  power,  to 
requite  and  reward  him  for  his  care  of  the 
common  safety,  and  regard  to  the  public 
good. 

7  Render  therefore  to  all  their 
dues;  tribute  to  whom  tribute  is 
due,  custom  to  whom  custom,  fear  to 
whom  fear,  honour  to  whom  honour. 

A  twofold  duty  towards  magistrates  is 
here  laid  down  by  our  apostle,  namely, 
maintenance  and  reverence.  1.  There  is 
due  unto  them  maintenance.  Tribute  and 
custom  is  payable  to  them  for  that  purpose, 
and  not  without  great  reason  and  obliga- 
tion ;  for  he  is  the   minister  of  God   for 


no 


ROMANS. 


Chap.  XIII. 


our  good,  that  is,  an  instrument  under  God 
to  preserve  our  blessings  to  us,  and  farther, 
because  such  supplies  are  necessary  to  defray 
those  vast  expenses,  which  they  are  con- 
strained to  be  at,  for  the  security  and  wel- 
fare of  their  subjects.  Taxes,  tribute,  and 
custom,  are  not  so  much  gifts  as  due  debts 
to  princes,  which  by  the  command  of  God 
are  to  be  justly  and  cheerfully  paid  unto 
them,  and  which  cannot  without  sin  and 
injustice  be  denied  to  them,  or  purloined 
from  them.  To  cheat  our  prince,  is  as 
great  a  sin  in  the  sight  of  God  as  to  rob 
our  father,  though  few  think  it  so  :  Render 
tribute  to  •whom  tribute  is  due.  Again, 
2.  Tliere  is  reverence  as  well  as  mainte- 
nance due  to  magistrates  :  Render  fear  to 
•whom  fear,  and  honour  to  xohom  honour, 
is  due.  Fear  denotes  inward  reverence, 
and  honour  outward  respect :  fear  is  the 
magistrate's  due  by  reason  of  his  authority, 
and  honour  by  reason  of  his  dignity.  Here 
note,  That  the  apostle  is  thus  particular  and 
express  in  asserting  the  rights  of  princes 
and  assigning  the  proper  duties  of  subjects 
towards  them,  because  the  Jews  held  opi- 
nions which  were  destructive  of  all  civil  go- 
vernment ;  as,  namely,  that  they  being  the 
only  people  of  God,  God  alone  was  to  be 
owned  as  their  Lord  and  Governor,  and 
none  under  him  but  such  as  should  be  im- 
mediately chosen  by  him  ;  and,  as  a  conse- 
quent of  this,  they  refused  to  pay  tribute  to 
Caesar,  looking  upon  that  as  a  token  of  sub- 
jection to  him.  Therefore  the  apostle  here 
presses  the  christians  at  Rome  to  show  their 
freedom  from,  and  opposition  to,  all  such 
pernicious  principles,  and  to  give  the  world 
a  convincing  proof  that  Christianity  makes 
the  best  men,  the  best  magistrates,  the  best 
subjects,  of  any  religion  in  the  world. 

8  Owe  no  man  any  thing,  but  to 
love  one  another:  for  he  that  hiveth 
another  hath  fulfilled  the  law. 

Our  apostle  having  finished  his  exhorta- 
tion to  duty  towards  our  superiors,  comes 
now  to  enforce  the  duties  which  we  owe 
unto  our  neighbours  ;  the  first  of  which  is, 
to  render  and  pay  to  every  one  what  is  due 
unto  him.  Moral  duties  are  mutual  debts 
which  we  owe  one  to  another ;  one  of 
which,  namely,  that  of  love,  we  can  never 
fully  discharge,  but  must  be  ever  paying, 
yet  always  owing  :  O-we  nothing  to  any 
vian,  but  love,  implying  that  must  be  al- 
ways owing.  The  truth  is,  this  debt  of 
love  is  so  far  from  a  possibility  of  being 
paid  on  earth,  that  it  is  due  in  heaven  to 


God,  angels,  and  saints  ;  There  abideth 
charity,  1  Cor.  xiii.  13.  All  other  debts 
may  be  paid  whilst  we  live  ;  but  this  of 
love  cannot  be  satisfied  while  we  live. 
Observe  next.  The  argument,  reason,  or 
motive,  to  excite  unto  this  duty,  and  that 
is  drawn  from  the  excellency  of  this  grace 
of  love  :  lie  that  loveth,  hath  fulfilled  the 
law ;  that  is,  he  that  loveth  his  neighbour 
as  he  should  and  ought  to  do,  in  deed  and 
in  truth,  out  of  a  pure  heart  fervently,  he 
\m\\\  fulfilled  the  law,  that  is,  the  law  re- 
lating to  his  neighbour,  the  duties  of  the 
second  table  are  fulfilled. 

9  For  this.  Thou  shait  not  com- 
mit adultery,  Thou  shalt  not  kill, 
Thou  shalt  not  steal.  Thou  shalt  not 
bear  false  witness,  Thou  shalt  not 
covet ;  and  if  there  be  any  other  com- 
mandment, it  is  briefly  comprehend- 
ed in  this  saying,  namely,  Thou  shalt 
love  thy  neighbour  as  thyself.  10 
Love  worketh  no  ill  to  his  neighbour : 
therefore  love  is  the  fulfilling  of  the 
law. 

Two  particulars  are  here  observable, 
namely,  a  proposition  asserted,  that  love  is 
the  fulfilling  of  the  law.  "  And  this 
proposition  proved  by  an  induction  and 
enumeration  of  particular  duties  belonging 
to  the  second  table.  Observe,  1.  The  pro- 
position asserted  and  maintained  by  the 
apostle,  vcr.  8.  and  10.  namely,  that  lo-oc  is 
the  fulfilling  of  the  low.  "  But  can  the 
law  be  said  to  be  fulfilled  by  us  ?  If  so, 
in  what  sense  ?"  Ans.  By  the  law  here 
we  are  certainly  to  understand  that  branch 
of  the  moral  law  which  respects  our  duty 
to  our  neighbour.  All  our  duty  to  men  is 
virtually  comprehended  in  loving  them  as 
ourselves  ;  as  no  man  will  hurt  himself,  so 
neither  will  he  hurt  his  neighbour,  if  he 
loveth  him  as  himself:  thus  love  is  the 
complement  or  fulfilling  of  the  law  relating 
to  our  neighbour.  The  church  of  Rome 
would  infer  from  hence.  That  a  person  may 
keep  the  law  of  God  perfectly,  and  without 
the  least  deficiency.  But  observe.  He  that 
loveth  keepcth  the  law.  How  keepelh  ? 
Even  as  he  loveth ;  if  he  loveth  perfectly, 
he  keepeth  the  law  perfectly  ;  but  if  his 
love  be  imperfect,  (as  is  the  best  on  this 
side  heaven,)  then  is  his  fulfilling  of  the  law 
im.perfect  also.  Perfect  fulfilling  of  the  law 
is  what  we  should  labour  after,  but  whilst 
in  an  imperfect  state  we  cannot  attain  unto  ; 
yet  such  is  the  grace  of  God  in  the  gospel. 


Chap.  xni. 


ROMANS. 


11 


as  to  account  sincerity  instead  of  perfection, 
and  to  esteem  unfeigned  love  tooiirncigti- 
bour  the  (ulfiHing  of  the  law,  or  all  the  du- 
ties of  the  second  table.  Observe,  2.  This 
proposition  is  proved  by  an  induction  and 
enumeration  of  particular  duties  belonging 
to  the  second  table:  Thou  slialt  not.  com- 
m'd  adultcty,  thou  shalt  not  hill,  thou 
shall  not  steal,  nor  bear  false  -witness, 
nor  covet.  Where  all  injury  is  forbidden 
to  be  done  to  our  neighbour,  in  his  name, 
in  his  estate,  marriage  right,  &c.  and  this 
is  called  the  fulfilling  of  the  law,  «  But 
how  can  that  be  ?  Is  the  law  fulfilled  by 
mere  negatives,  by  doing  no  hurt  to 
our  neighbours  ?  Is  not  doing  them  all  the 
good  we  can,  required  also?  Ans.  Yes, 
no  doubt  :  Love  workcth  no  ill  to  his 
itcighbour,  it  is  implied,  that  love  doth  all 
possible  good  to  his  neighbour,  as  well  as 
worketh  no  evil ;  though  the  negatives  only 
are  mentioned,  yet  the  affirmatives  also  are 
included. 

11  And  that,  knowing;  the  time, 
that  now  it  is  high  time  to  awake  out 
of  sleep  :  for  now  is  our  salvation 
nearer  than  when  we  believed. 

Here  begins  the  last  part  of  the  chapter, 
which  treats  of  our  duty  towards  ourselves, 
namely,  sobriety,  temperance,  mortifica- 
tion of  sin,  and  all  the  works  of  darkness, 
such  as  noting  and  drunkenness,  cham- 
bering and  wantonness,  and  the  like  ;  and 
the  argument  or  motive  which  the  apostle 
uses  in  this  verse  to  excite  and  quicken  the 
converted  Romans  to  the  last-mentioned 
duties,  is  drawn  from  the  consideration  of 
their  present  state  and  condition ;  they 
were  believers,  the  gospel  light  was  risen 
upon  them,  and  they  were  nearer  salvation 
now  than  when  they  first  believed  :  Now  is 
your  salvation  nearer  than  whtn  yon 
believed.  This,  by  the  way,  is  a  medita- 
tion full  of  comfort  to  a  gracious  person  ; 
every  breath  he  draws,  draws  him  a  degree 
nearer  to  perfect  happiness ;  he  is  nearer 
heaven,  nearer  his  reward,  than  when  in 
the  infancy  of  his  faith  ;  therefore  let  him 
gird  up  the  loins  of  his  mind,  and  be  more 
cheerful  and  more  laborious  in  the  Lord's 
work.  Lord !  how  transporting  is  it  to 
thy  faithful  ones,  to  consider  how  small  a 
matter  is  betwixt  them  and  their  complete 
salvation  !  No  sooner  is  their  breath  gone, 
but  the  full  desire  of  their  souls  is  come ; 
their  salvation  is  near,  very  near,  much 
nearer  than  when  they  first  believed.  But, 
O  !  what  a  meditation  of  terror  is  it  to  a 


wicked  person!  his  damnation  is  near, 
and  every  hour  nearer  and  nearer ;  there 
is  but  a  puff  of  breath  betwixt  him  and 
hell  ;  ere  long  his  last  breath  and  his  last 
hope  will  expire  togetticr.  Lord !  give 
sinners  heart  to  consider,  that  a  graceless 
man  ere  long  will  be  a  hopeless  man ;  the 
state  he  was  born  in  was  sad,  the  stale  he  is 
now  in  is  worse,  but  the  state  he  will  short- 
ly be  in,  without  conversion,  will  be  un- 
speakably worst  of  all ;  his  daiimation  is 
near,  it  slumbereth  not. 

12  The  nioht  is  far  spent,  the  day 
is  at  hand  :  let  us  therefore  cast  oft' 
the  works  of  darkness,  and  let  ns 
put  on  the  armour  of  light.  13  Let 
us  walk  honestly,  as  in  the  day  ;  not 
in  rioting  and  drunkenness,  not  in 
cimmbering  and  wantonness,  not  in 
strife  and  envying. 

Observe  here,  1.  The  apostle  puts  the 
Romans  in  mind  of  their  former  state  before 
conversion,  when  the  night  of  heathenish 
ignorance  and  darkness  was  upon  them, 
when  they  spent  their  time  and  strength 
in  rioting;  and  drunkenness,  in  lascivious- 
ness  and  wantonness.  Where  note,  The 
odious  character  wherewith  sin  is  branded  ; 
it  is  darhnecs,  a  work  of  darkness :  so 
styled,  because  sin  originally  springs  from 
darkness,  because  it  naturally  delights 
in  darkness,  because  it  ultimately  leads  to 
eternal  darkness.  Observe,  2.  How  he 
puts  them  in  mind  of  their  present  state 
and  condition  since  the  day-star  of  the 
gospel  did  dawn  upon  them.  The  night  is 
far  spent,  and  the  day  is  at  hand ;  that 
"is,  the  night  of  heathenish  ignorance, 
blindness,  and  darkness,  is  in  a  great  mea- 
sure past  and  over,  and  the  day  of  grace 
and  salvation  is  come  unto  you  ;  gospel 
light  is  among  you,  illuminating  grace  and 
f-aving  knowledge  is  now  found  with  you. 
Observe,  3.  The  duties  enjoined  answerable 
to  the  privileges  enjoyed  ;  and  that  is,  to 
walk  as  the  children  of  day,  soberly,  right- 
eously, and  godly,  abstaining  from  all  in- 
temperance and  excess  of  every  kind,  and 
being  clothed  with  all  christian  virtues 
and  graces,  which  are  called  artnour  of 
light.  Armour,  because  they  defend  us 
against  the  assaults  of  sin,  Satan,  and  the 
world,  and  all  our  spiritual  enemies  what- 
soever ;  and  armour  of  light,  because  such 
christian  graces  are  brigiit  and  shining  in 
the  eyes  of  the  world.  Learn  hence,  1. 
That  the  enjoyment  of  gospel-light  lays  a 


112 


ROMANS. 


Chap.  XIV. 


person  or  a  people  under  special  obligations 
to  cast  off  the  works  of  darkness.  2.  That 
sucii  as  enjoy  the  light  and  liberty  of  the 
gospel,  ought  to  walk  as  becomefh  the  gos- 
pel which  they  do  enjoy  ;  that  is,  accord- 
ing to  the  precepts  and  commands  of  the 
gospel,  answerable  to  the  privileges  and 
prerogatives  of  the  gospel,  answerable  to 
the  helps  and  supplies  of  grace  which  the 
gospel  affords,  and  answerable  to  those  high 
and  glorious  hopes  which  the  gospel  raises 
the  christian  up  to  the  expectation  of: 
This  is  to  cast  off  the  works  of  dark- 
ness, and  to  put  on  the  armour  of  light,  5fc. 

14  But  put  ye  on  the  Lord  Jesus 
Christ,  and  make  not  provision  for 
the  flesh,  io  fulfil  the  lusts  thereof. 

Observe  here,  the  apostle  doth  not  say,  as 
a  moral  philosopher  would  have  said,  "  In- 
stead of  rioting  and  drunkenness,  chambering 
and  wantonness,  put  on  temperance,  put  on 
sobriety,  put  on  chastity,  and  so  set  a  single 
virtue  against  a  single  vice  ;  but,  put  on  the 
Lord  Jesus  Christ,  seek  by  faith  union  with 
him,  that  so  you  may  derive  virtue  from 
him,  to  enable  you  unto  holy  walking 
before  him.  Set  the  doctrine  and  life  of 
Christ  continually  before  you  ;  follow 
every  instruction,  and  imitate  all  the  parts 
of  his  holy  conversation,  even  as  the  gar- 
ment is  commensurate  to  the  body  :  Put 
ye  on  the  Lord  Jesus  Christ."  May  not 
the  expression  imply,  L  That  the  soul 
of  man,  since  the  fall,  is  in  a  naked  state, 
destitute  of  those  divine  graces  of  the  Holy 
Spirit,  which  were  its  original  clothing  in 
the  day  of  undefiled  innocency  ?  2.  That 
Jesus  Christ  is  our  spiritual  clothing  ?  ( ] .) 
Li  his  righteousness,  to  pardon  and  justify 
us  ;  he  is  our  clothing,  to  cover  the  guilt  of 
sin  out  of  God's  sight.  (2.)  In  his  grace, 
to  sanctify  us,  by  which  he  cleanses  us 
from  our  sin's  pollution  and  filthiness.  3. 
That  Jesus  Christ,  in  order  to  our  spiritual 
clothing,  must  be  put  on  by  faith  :  an  un- 
applied Christ  justifies  none,  saves  none. 
It  was  not  sufficient  under  the  law  that  the 
blood  of  the  sacrifice  was  shed,  but  it  was 
also  to  be  sprinkled,  in  order  to  the  expi- 
ation of  guilt.  The  personal  application  of 
Christ's  blood  by  faith  on  our  part,  is  as 
absolutely  necessary  to  salvation  as  is  the 
shedding  of  his  blood  on  his  part,  in  order 
to  our  remission  and  salvation.  Put  ye 
on  the  Lord  Jesus  Christ.  It  follows, 
ylnd  make  no  provision  for  the  fcsh,  to 
fulfil  the  lusts  thereof.  Observe,  the 
apostle  doth  not  say,  Make  no  provision 


for  the  flesh,  to  fulfil  the  necessities  and 
the  necessary  desires  thereof.  But,  to  ful- 
fil the  lusts,  or  inordinate  desires  thereof. 
Then  only  is  provision  for  the  flesh  sinful 
and  unlawful,  when  it  is  sought  more  to 
satisfy  its  appetite,  and  to  gratify  the 
inordinate  desires,  than  to  strengthen  and 
fit  us  for  our  duty  to  God  and  man.  In 
this  latter  sense,  to  make  provision  for  the 
flesh,  is  to  furnish  our  enemy  with  arms 
and  ammunition  to  fight  against  ourselves. 
Interpretatively,  he  makes  provision  for  his 
lusts,  that  doth  not  provide  against  them  ; 
he  feeds  his  lusts,  that  doth  not  starve  them  ; 
he  nourishes  and  strengthens  his  lusts,  that 
doth  not  mortify  and  kill  them.  Explicitly 
and  directly,  men  provide  for  their  lusts  by 
entertaining  such  thoughts  in  their  minds 
as  do  kindle,  excite,  and  stir  up  lust  ;  and 
when  those  thoughts  are  gratified  with 
desires,  and  those  desires  accompanied  with 
endeavours  ;  but  worst  and  saddest  of  all 
it  is,  when  men's  desires  to  gratify  their 
lusts  are  turned  into  prayers  unto  God  Al- 
mighty in  order  to  that  end.  Thus  the 
apostle  James,  iv.  3,  Ye  ask,  and  receive 
not,  because  ye  ask  amiss,  that  ye  may 
consume  it  upon  your  lusts.  Learn  hence, 
1.  That  a  sober  and  moderate  use  of  the 
creatures  which  God  has  given  us,  not 
barely  for  necessity,  but  delight,  is  allow- 
able, and  a  commanded  duty.  Learn,  2. 
That  to  make  use  of  the  comforts  of  life,  not 
to  satisfy  our  natures,  but  to  gratify  our  lusts 
and  inordinate  desires,  is  a  perverting  of 
God's  intention  in  bestowing  the  supports 
of  life  upon  us,  and  a  very  heinous  sin. 
Make  we  then  no  provision  for  the  flesh, 
to  fulfil  the  lusts  thereof. 

CHAP.  XIV. 

The  apostle  liaving  laid  down  those  positive  duties 
in  the  foregoing  chapters,  in  which  the  life  and  „ 

spirit  of  Christianity    do    so    eminently  consist,  ^ 

comes  here,  in  this  chapter,  to  treat  of   things  ■ 

of  an  indifferent  nature,  neither  commanded  nor  9 

forbidden  by  any  divine  law  ;  and  to  speak  of 
the  right  use  of  our  christian  liberty.  It  seems, 
some  of  the  believing  Jews  at  Rome  apprehend- 
ed that  the  observation  of  the  ceremonial  law, 
as  to  meats  and  days,  was  yet  to  be  continued. 
On  the  other  hand,  tlie  believing  Gentiles,  be- 
ing fully  persuaded  of  their  freedom  by  Christ, 
refused  communion  with  the  Jews  that  lived 
after  that  manner.  Hereupon  a  great  dissension 
arose  between  them,  the  Gentiles  looking  upon 
the  Jews  as  superstitious,  and  the  Jews  cen- 
suring the  Gentiles  as  profane.  Now  St.  Paul 
comes  with  his  bucket  to  quench  this  flame, 
which  burnt  so  vehemently  in  the  church  ;  ad- 
monishing the  believing  Jews  not  to  condemn 
the  believing  Gentiles,  and  exhorting  the  be- 
lieving Gentiles  not  to  refuse  communion  with 
the  believing  Jews  ;  and  thus  by  a  mutual  for- 
bearance of  each  other,  to  hold  the  unity  of  the 
spirit  in  the  bond  of  peace. 


Chap.  XIV 


ROMANS. 


113 


JTIM   that   is   weak   in   the  faith 
receive  ye,   but  not  to  doubt- 
ful disputations. 

Observe  here,].  The  person  described, 
whom  the  apostle  recommends  to  their 
charity  and  forbearance  :  Hhn  that  is  weak 
in  the  faith.  Not  him  that  is  sick  unto 
death  through  fundamental  error,  but  one 
that  is  sound  in  the  faith,  though  weak 
in  judgment;  men  of  honest  hearts,  but 
weak  heads.  Observe,  2.  Here  is  an  in- 
junction of  charity  and  christian  forbearance 
towards  these  weak  ones  :  Receive  thein, 
take  then)  into  your  iiouses,  yea,  into  your 
hearts  ;  receive  them  into  your  society,  into 
your  communion,  and  let  not  difference 
jn  judgment  cause  any  distance  in  affection. 
Observe,  3.  The  limitation  of  this  injunction: 
Receive  him,  but  not  by  doubtful  disputa- 
tions :  that  is,  "  Do  not  quarrel  or  contend 
with  him  about  his  opmions,  or  fill  his 
head  full  of  curious  and  intricate  questions, 
or  trouble  him  with  doubtful  disputes." 
Learn  hence,  that  christians  are  to  receive 
such  as  are  weak  in  the  faith,  into  their 
hearts  by  love,  without  troubling  their 
heads  with  perplexing  disputes.  Weak 
christians  cannot  well  judge  of  arguments  : 
and  practical  piety,  and  christian  love,  will 
much  sooner  rectify  the  judgment  of  the 
weak,  than  fierce  argumentations. 

2  For  one  believeth  that  he  may 
eat  all  things :  another,  v\  ho  is  weak, 
eateth  herbs.  3  Let  not  him  that 
eateth  despise  him  that  eateth  not  ; 
and  let  not  him  which  eateth  not 
judge  him  that  eateth  :  for  God 
hath  received  him. 

Here  the  apostle  declares  the  ground  of 
difference  that  was  between  them  ;  namely, 
the  difference  of  meats.  One  thought  all 
meats  to  be  lawful  under  the  gospel  ;  ano- 
ther, rather  than  eat  any  meats  forbidden 
by  the  law,  will  eat  only  herbs.  Where 
observe,  How  the  church  of  God,  in  all 
ages,  has  been  strangely  divided  about 
little  and  indifferent  things.  Wliat  jars 
and  stirs  were  there  between  the  eastern 
and  western  churches  about  the  observa- 
tion of  Easter ;  about  celebrating  the  Lord's 
supper  with  leavened  or  unleavened  bread  ! 
And,  verily,  the  fatal  evils  which  our  hot 
contentions  have  occasioned  amongst  our- 
selves, only  about  indifferent  rites  and 
ceremonies,  tears  of  blood  are  not  sufficient 
to  bewail.  Observe  next,  The  apostle's  ex- 
hortation to  the  two  contending  parties,  not 

VOL.    II. 


to  vilify  or  set  at  nought  one  another, 
condemning  each  other  as  humorous  and 
scrupulous,  much  less  as  obstinate  and  wil- 
ful ;  but  especially,  not  upon  this  occasion 
to  separate  from,  or  break  communion  with, 
each  other.  Let  not  /ii?n  that  eateth  all 
kinds  of  meats  despise  him  that  through 
weakness  durst  not  eat  of  any.  As  if  the 
apostle  had  said,  "  Whilst  there  is  error 
in  our  understandings,  weakness  in  our 
judgments,  narrowness  in  our  faculties,  dif- 
ferences will  arise  in  the  church  of  God  : 
but  take  care  that  where  there  is  not  com- 
pliance, that  yet  there  may  be  peace.  De- 
spise not,  judge  not  one  another."  Observe 
lastly,  The  reason  offered  by  the  apostle, 
why  they  should  receive  their  weak  bro- 
ther ;  because  God  hath  received  him. 
God,  that  is  most  holy,  and  hateth  sin,  re- 
ceiveth  such  ;  therefore  so  must  you,  if  you 
please  God.  Why  should  you  refuse  to 
hold  communion  with  such  as  hold  com- 
munion with  God  ? 

4  Who  art  thou  that  judgest  ano- 
ther man's  servant  ?  to  his  own 
master  he  standeth  or  falleth.  Yea, 
he  shall  be  holden  up  :  for  God  is 
able  to  make  him  stand. 

Another  reason  is  here  produced  why  we 
should  not  rashly  censure  or  judge  our  bro- 
ther differing  in  judgment  from  us  about 
lesser  things;  namely,  because  he  is  God's 
servant ;  and  it  is  God's  sentence,  and  not 
ours,  which  he  must  stand  or  fall  by.  And 
if  these  differences  shall  not  hinder  God's 
acceptance  of  him  to  salvation,  why  should 
they  hinder  us  in  accepting  of  him  into  our 
communion  ?  To  love,  is  our  duty  :  to 
judge,  is  God's  prerogative  :  Let  us  be  more 
in  charity,  and  less  in  censure.  Learn 
hence.  That  the  scripture  forbids  us  to  judge 
one  another  as  having  no  grace,  for  the 
doing  or  not  doing  of  those  things  which 
are  consistent  with  a  present  state  of  grace. 

5  One  man  esteenieth  one  day 
above  another  ;  another  esteemeth 
every  day  alike.  Let  every  man  be 
fiillv  persuaded  in  his  own  mind, 
6  He  that  regardeth  the  day,  re- 
gardeth  it  unto  the  Lord  ;  and  he 
that  regardeth  not  the  day,  to  the 
Lord  he  doth  not  regard  it.  He 
that  eateth,  eateth  to  the  Lord  ;  for 
he  giveth  God  thanks :  and  he  that 
eateth  not,  to  the  Lord  he  eateth 
not ;  and  giveth  God  thanks. 


114 


ROMANS. 


Chap.  XIV. 


The  second  case,  as  to  indifferent  things, 
is  about  tlie  observation  of  days.  Many  of 
the  beHeving  Jews  could  not  be  taken  off 
from  solemnizing  those  feasts  which  were  of 
God's  own  founding  and  instituting  among 
the  Jews.  Another  looked  upon  them 
truly  as  abrogated  by  Christ.  Now  the 
apostle  advises,  that  neither  the  one  nor  the 
other,  neither  he  that  rcgardeth,  nor  he  that 
regardeth  not  those  days,  should  be  judged, 
or  hardly  censured  for  so  doing,  because  he 
acts  therein  according  to  the  direction  of  his 
conscience.  He  that  according  to  his  light 
doth  either  eat  or  not  eat  such  meats,  keep  or 
not  keep  such  days,  intends  or  designs  it  as 
an  act  of  obedience  to  God  ;  praying  for, 
and  giving  thanks  unto  Almighty  God  for 
his  acceptance.  So  then,  if  they  both  aim 
at  the  same  end,  they  ought  not  to  condemn 
one  another  for  each  other's  act.  Learn 
hence.  That  persons  disagreeing  with  us,  and 
differing  from  us  in  lesser  things,  from  a  real 
principle  of  conscience,  firmly  persuaded 
that  what  they  do,  or  refuse  to  do,  is  for 
the  glory  of  God,  and  out  of  a  sincere  de- 
sire to  please  him,  ought  not  to  be  judged 
by  us,  but  left  to  therighteous  judgment  of 
the  heart-searching  God. 

7  For  none  of  us  liveth  to  him- 
self, and  no  man  dieth  to  himself. 
8  For  whether  we  live,  we  live  unto 
the  Lord  ;  and  whether  we  die,  we 
die  unto  the  Lord  :  whether  we  live 
therefore,  or  die,  we  are  the  Lord's. 

Here  our  apostle  proves  what  he  had 
before  asserted,  that  christians  in  their  par- 
ticular actions  have  a  special  regard  to  the 
Lord  and  his  honour,  because  they  devote 
themselves,  living  and  dying,  to  the  service 
of  him,  and  his  glory  :  None  of  us,  chris- 
tians, lives  unto  hiinself,  but  we  spend  our 
lives  in  his  service  ;  neither  do  we  die  unto 
ourselves,  nor  when  we  please,  but  when 
he  appoints :  therefore  living  or  di/ing  we 
are  bis.  From  the  words,  absolutely  con- 
sidered, we  may  learn,  That  the  best  evi- 
dence we  can  have  that  we  are  Christ's 
servants,  is  this,  when  we  make  our  aim 
and  scope,  our  design  and  care,  to  live  and 
to  die  unto  Christ  our  Lord,  and  not  unto 
ourselves.  Quest.  "  But  when  may  we  be 
said  to  live  unto  the  Lord,  and  to  die  unto 
the  Lord  ?"  Ans.  When  we  do  not  frame 
our  lives  after  our  own  wills,  but  according 
to  the  word  and  will  of  God,  making  that 
the  rule  and  ground  of  all  our  actions ; 
when  the  great  end  why  we  desire  life, 
is  to  do  service  for  Christ  on  earth,  and  to 


be  fitted  by  him  for  the  fruition  of  him  in 
heaven.  Finally,  then  we  live  and  die  unio 
the  Lord,  when  we  are  willing  to  be  at 
the  disposal  of  God,  both  for  lile  and  death  ; 
and  this  as  to  time,  manner,  and  means ; 
yea,  all  circumstances  whatsoever,  both  of 
life  and  death.  When  a  man  is  willing  to 
lay  down  his  life  for  the  Lord,  or  at  the 
call  of  the  Lord,  it  is  a  certain  evidence 
that  he  liveth  and  dieth  to  the  Lord. 

9  Fur  to  this  end  Christ  both 
died,  and  rose,  and  revived,  that  he 
might  be  Lord  both  of  the  dead  and 
living.  10  But  why  dost  thou 
judge  thy  brother  ?  or  why  dost 
thou  set  at  nought  thy  brother  ? 
for  we  shall  all  stand  before  the 
judgment-seat  of  Christ.  11  For 
it  is  written.  As  I  live,  saith  the 
Lord,  every  knee  shall  bow  to  me, 
and  every  tongue  shall  confess  to 
God.  12  So  then  every  one  of  us 
shall  give  account  of  himself  to  God. 

Three  things  are  here  observable :  1 . 
That  Jesus  Christ,  by  virtue  of  his  merito- 
rious passion,  and  glorious  resurrection, 
was  constituted  Lord  of  all  things,  and  has 
power  to  judge  all  persons.  To  this  end 
Christ  died,  rose  again,  and  revived,  that 
he  might  be  Lord  both  of  the  dead  and 
living  ;  that  is,  be  the  judge  and  re  warder 
of  all  mankind.  Observe,  2.  That  to  this 
supreme  and  absolute  Lord  every  one  of 
us  must  give  an  account  of  our  actions, 
and  from  him  receive  our  final  doom  :  Wc 
shall  all  stand  before  the  Judgment-scat 
of  Christ.  Observe,  3.  The  argument 
which  the  apostle  draws  from  hence  to  dis- 
suade us  from  censuring  and  judging  one 
another ;  and  that  is  drawn  from  the  con- 
sideration of  the  last  and  final  judgment, 
which  we  are  all  hastening  apace  unto. 
Why  dost  thou  judge  thy  brother?  Wc 
shall  all  stand  before  the  judgment-seat 
of  Christ.  As  if  the  apostle  had  said, 
"  Let  there  be  a  mutual  forbearance  among 
christians  :  do  not  rashly  judge  and  uncha- 
ritably censure  one  another,  because  in 
some  little  things  you  differ  from  each 
other.  What  though  your  brother  cannot 
in  conscience  comply  with  your  opinion 
or  practice  ;  must  you  presently  accuse 
him  of  stomach,  and  condemn  him  for 
stubbornness,  calling  his  non-compliance 
obstinacy  and  humour,  pride  and  singu- 
larity, which  be  calls  conscience  iorvards 
God  ?    Remember  the  judge  standeth  at 


Chap.  XIV. 


ROMANS. 


115 


llie  door,  and  you  must  suddenly  stand 
before  the  judgment-seat  of  Christ ;  -where 
every  one  of  us  must  give  an  account  of 
himself  to  God."  Where  note,  The  uni- 
versahty  of  the  subjects  rendering  this  ac- 
count :  Even/  one  of  us.  The  subject- 
matter  of  which  the  account  must  be  ren- 
dered ;  and  that  is  of  ourselves.  As  also 
the  designation  and  description  of  the 
person  unto  whom  this  account  must  be 
rendered  ;  and  that  is,  to  the  all-seeing  and 
heart-searching  God  ;  to  God  the  Creator, 
but  especially  to  Christ  the  Lord,  the  Re- 
deemer, who  is  such  a  judge  as  the  power 
of  the  mightiest  cannot  daunt ;  such  a 
judge  as  the  riches  of  the  wealthiest  cannot 
bribe;  such  a  judge  as  the  subtilty  of  the 
wisest  cannot  delude  ;  such  a  judge  as  there 
is  no  appealing  from,  no  repealing  of  his 
sentence :  TAerefore Judge  nothing  before 
the  time,  till  the  Lord  cometh. 

13  Let  us  not  therefore  judge  one 
another  any  more  :  but  judge  the 
rather,  that  no  man  put  a  stumbling- 
block  or  an  occasion  to  fall  in  his 
brother's  way.  14  I  know,  and  am 
persuaded  by  the  Lord  Jesus,  that 
there  is  nothing  unclean  of  itself: 
but  to  him  that  esteemeth  any  thing 
to  be  unclean,  to  him  it  is  unclean. 

15  But  if  thy  brother  be  grieved 
with  thy  meat,  now  walkest  thou  not 
charitably.  Destroy  not  him  with 
thy     meat,   for  whom  Christ  died. 

16  Let  not  then  your  good  be  evil 
spoken  of. 

Observe  here,  I.  How  the  apostle  ad- 
vises persons  to  be  very  cautious  in  the  use 
of  their  christian  liberty  :  Put  not  a  stum- 
bling-blocky  or  an  occasion  of  falling,  into 
your  brother's  way.  Learn  thence.  That 
to  use  our  christian  liberty  when  it  may  be 
an  occasion  of  sin,  by  laying  a  stumbling- 
block  before  others,  although  we  do  not  use 
it  with  an  intent  or  purpose  to  make  them 
stumble,  is  very  sinful.  Observe,  2.  The 
apostle's  final  determination  concerning 
those  meats  which  some  of  the  Jews  scrupled 
as  unclean  :  I  am  persuaded  by  the  Lord 
Jesus,  that  there  is  nothing  unclean  of 
itself.  The  difference  and  distinction  of 
meats,  as  clean  and  unclean,  was  taken  away 
by  our  Lord  Jesus  Christ.  Observe,  3. 
That  although  the  apostle  pronounces  that 
there  is  no  meat  unclean  in  itself,  yet  not- 
withstanding this,  to  him  that  esteemeth 
any  thing  unclean,  to  him,  as  to  the  use 


of  it,  it  is  unclean.  Observe,  4.  With 
what  tenderness  the  apostle  directs  all 
christians  to  carry  themselves  towards  their 
weaker  brethren,  even  to  the  abridging 
themselves  of  their  lawful  liberty  in  the  use 
of  indifferent  things,  rather  than  give  the 
weak  an  occasion  of  offence.  If  thy  brn- 
ther  be  grieved  with  thy  jiieaf,  (though 
no  meat  be  unclean  of  itself,)  yet  in  catino- 
thou  doest  amiss,  for  three  reasons:  (L) 
Because  it  is  against  the  laws  of  charity  so 
to  act  in  things  indifferent :  If  thy  brother 
be  grieved,  now  wal/ccst  thou  une'hantab/i/. 
(2.)  Because  it  is  the  way  to  occasion  him 
to  sin,  and  consequently  to  do  what  in  us 
lies  to  bring  destruction  upon  him,  for  whom 
Christ  died :  Destroy  not  him  with  thy 
meat,  for  whom  Christ  died.  (3.)  Be- 
cause eating  thus  with  ofltnce  to  the  weak, 
causeth  christian  liberty,  purchased  by 
Christ,  to  be  evil  spoken  of  before  the  world  : 
Let  not  then  your  good  be  evil  spoken  of. 
The  sum  of  the  whole  is  this.  To  show  how 
uncharitable,  unsafe,  and  unchristian  a 
thing  it  is,  to  make  such  an  undue  use  of 
our  christian  liberty,  as  may  occasion  our 
weak  brother  to  fall  or  stumble. 

17  For  the  kingdom  of  God  is 
not  meat  and  drink  ;  but  righteous- 
ness and  peace,  and  joy  in  the  Holy 
Ghost. 

That  is,  "  The  spiritual  kingdom  of  God 
and  Christ  in  the  world  consistelh  not  in 
these  little  things  of  meat  and  drink,  but 
in  righteousness  towards  God  and  our 
neighbour ;  in  peace,  that  is,  in  peacea- 
bleness  of  disposition,  in  christian  love, 
concord,  and  unity  ;  and  in  joy  in  the 
Holy  Ghost,  that  is,  in  the  joyful  sense  of 
the  love  of  God,  shed  abroad  in  the  heart 
by  the  Holy  Ghost.  In  these  things  Chris- 
tianity consists."  Learn  hence.  That  the 
essence  of  Christianity,  and  the  life  of  re- 
ligion, is  far  from  consisting  in  little  and 
indifltrent  things :  and  therefore  for  persons 
to  lay  a  mighty  stress  upon  them  one  way 
or  the  other,  is  neither  wise  nor  safe. 
Learn,  2.  That  righteousness  and  holiness, 
charity  and  peaceableuess,  love  and  jov, 
and  such  like  fruits  of  the  Holy  Spirit ;  these 
are  the  great  things  wherein  Christianity,  or 
the  kingdom  of  Christ,  consists,  and  in 
which  the  life  and  sou!  of  religion  is  found  : 
The  kingdom  of  God  is  7iot  meat  and 
drink;  but  righteousness,  and  peace,  and 
joy  in  the  Holy  Ghost. 

18  For  he  that  in   these   things 

I  2 


116 


ROMANS. 


Chap.  XIV. 


serveth  Christ,  is  acceptable  to  God 
and  approved  ot"  men. 

He  thai  in  these  things,  that  is,  in  right- 
eousness, and  peace,  and  joy  in  tlie  Holy 
Ghost,  serveth  Christ,  is  acceptable  to 
God.  That  is,  this  shows  and  evidences  that 
he  is  a  person  accepted  with  God,  and  ap- 
proved of  men,  of  wise,  charitable,  and 
good  men  ;  yea,  the  natural  consciences  of 
men  in  general  will  applaud  and  approve 
what  is  done  by  him,  notwithstanding  the 
fore-mentioned  difTerence  in  lesser  things 
concerning  meats  and  days.  Learn  hence. 
That  the  love  and  practice  of  religious  du- 
ties, such  as  righteousness  and  peace,  is  a 
clear  and  strong  argument  of  a  person's  ac- 
ceptance with  God.  Learn,  2.  That  such 
as  are  for  those  things  accepted  by  God, 
ought  by  no  means,  for  differing  from  us 
in  lesser  things,  to  be  disowned  of  us,  and 
cast  out  of  communion  by  us. 

11)  Let  ns  therefore  follow  after 
the  things  which  make  for  peace, 
and  things  wherewith  one  may  edify 
another. 

This  verse  is  an  inference  drawn  from 
the  foregoing  discourse.  "  Seeing  the  king- 
dom of  God,  or  our  common  Christianity, 
doth  not  consist  either  in  the  doing  or  de- 
clining of  these  little  indifferent  things,  let 
us  by  no  means  hazard  the  peace  of  the 
church,  or  break  communion  with  such 
as  in  their  sentiments  differ  from  us  ;  much 
less  let  us  despise  and  set  at  naught  each 
other,  upon  the  account  of  these  small, 
yet  unhappy  differences.  But  let  us  ear- 
nestly pursue  the  things  that  make  for  the 
common  peace  of  all  christians,  and  the 
things  by  which  we  may  further  each 
other's  edification  and  salvation."  Learn 
hence.  That  in  case  of  any  emergent  dif- 
ferences among  christians,  it  ought  to  be 
the  joint  care  and  endeavour  of  all  and 
every  one  to  pursue  the  things  which  make 
for  peace,  and  that  this  peace  be  such  as 
will  consist  with,  and  greatly  help  forward, 
the  good  of  the  church  :  Let  us  follow 
offer  the  things  which  7nahe  fur  peace, 
a7id  things  wherewith  one  may  edify 
another. 

20  For  meat  destroy  not  the  work 
of  God.  All  things  indeed  arepure ; 
but  it  is  evil  for  that  man  who  eat- 
eth  with  offence. 

That  is,  for  meat  destroy  not  thou  the 
work  of  God.     Do  not  thou,  for  so  incon- 


siderable a  matter  as  eating  is,  endanger  the 
Christianity  of  thy  brother,  or  hazard  the 
peace  of  the  church,  and  cause  any  through 
scandal  to  fall  otf  from  their  christian  pro- 
fession. If  any  of  you  say,  that  all  meats 
are  clean,  and  therefore  lawful ;  in  answer, 
they  are  certainly  so  in  themselves,  but  yet 
it  is  your  sin  if  you  use  them  to  the  scandal 
and  otfence  of  others,  that  are  not  satisfied 
in  the  lawfulness  of  them."  It  is  most 
certainly  the  duty  of  christians  to  deny 
themselves  the  use  of  their  christian  liberty 
in  some  things,  when  by  making  use  of  it 
they  may  endanger  any  of  their  brethren, 
by  causing  them  to  fall  from  their  own 
stedfastness. 

21  It  is  good  neither  to  eat  flesh, 
nor  to  drink  wine,  nor  any  thing 
whereby  thy  brother  stumbleth,  or 
is  offended,  or  is  made  weak. 

It  is  not  good ;  that  is,  it  is  not  charita- 
ble to  make  use  of  any  part  of  our  christian 
liberty,  when  by  so  doing  any  weak  chris- 
tian is  offended,  discouraged,  and  driven 
from  his  profession,  and  brought  to  any 
kind  of  sin.  And  if  it  be  a  christian's 
obliged  duty  to  forbear  the  use  of  indifferent 
things,  when  it  is  a  scandal  to  the  weak  ; 
how  much  more  is  it  a  duty  to  avoid 
obtruding  and  imposing  such  things  to 
the  scandal,  offence,  and  hurt  of  others. 

22  Hast  thou  faith  ?  have  it  to 
thyself  before  God.  Happy  is  he 
that  condemneth  not  himself  in  that 
thing  which  he  alloweth. 

Here  the  apostle  answers  an  objection : 
"  Some  might  be  ready  to  say,  that  they 
had  faith,  that  is,  a  firm  and  full  persuasion 
that  it  is  lawful  for  them  to  eat  those  meats, 
which  others  judged  to  be  sinful ;  and 
therefore  it  is  necessary  that  they  profess 
it,  and  own  it,  and  assert  their  liberty." 
The  apostle  answers,  "  Hast  thou  more 
knowledge  than  he,  to  believe  those  things 
to  be  lawful,  which  he  apprehends  to  be 
sinful?  Keep  thy  knowledge  and  belief 
to  thyself,  to  justify  thy  actions  before  God, 
but  use  it  not  to  the  hurt  and  prejudice  of 
others ;  for  he  is  a  happy  man,  that  when 
he  knows  a  thing  to  be  lawful,  doth  so  use 
his  liberty  about  it  as  not  to  offend  others, 
or  condemn  himself;  for  that  is  a  sad  kind 
of  knowledge  which  is  used  to  destroy 
others,  and  condemn  ourselves.  Such 
christians  as  have  different  sentiments  from 
their  brethren,  as  to  the  matters   of  indif- 


Chap.  XV.  ROMANS. 


117 


ferent  things  especially,  ought  to  keep  their 
judgment  and  opinion  to  themselves,  and 
not  to  hazard  the  peace  of  the  church  by 
an  imprudent  publication :  Hast  thou 
faith  'f  have  it  to  thyself. 

23  And  he  that  doubteth  is 
damned  if  he  eat,  because  he  eateth 
not  of  faith  :  for  whatsoever  is  not 
of  faith  is  sin. 

That  is,  "  He  that  doubteth  whether  he 
should  eat  or  no,  and  yet  eats,  is  condem- 
ned of  himself,  because  he  doth  a  thing 
when  he  is  not  satisfied  of  its  lawfulness ; 
for  whatsoever  is  not  done  of  failh,  that  is, 
with  a  persuasion  that  it  is  lawful,  is  to 
hiiu  that  does  it  undoubtedly  sinful."  What- 
ever a  man  does,  believing  it  to  be  a  sin, 
is  certainly  a  sin  in  him.  Here  observe. 
That  an  erring  conscience  binds  us  to  do 
nothing  against  it.  A  scrupulous  con- 
science is  a  troublesome  one,  but  it  is  better 
than  a  presumptuous  conscience.  As  we 
must  not  nourish  our  scruples  and  doublings, 
so  neither  must  we  act  against  our  scruples 
and  doubts.  In  short,  no  man  is  to  act 
contrary  to  his  conscience  ;  but  then  it  is 
as  much  his  duty  to  inform  his  conscience, 
as  to  follow  his  conscience.  To  act  against 
conscience  is  a  very  great  sin  ;  but  a  man 
may  act  according  to  his  conscience,  and 
yet  be  a  very  great  sinner.  St.  Paul,  when 
he  was  a  bloody  persecutor-,  tells  us  he  acted 
according  to  his  conscience;  Acts  xxxvi. 
9.  /  reril^  thought  with  myself  that  I 
ought  to  do  nianj/  things  against  the 
name  of  Jesus  of  Nazareth.  Pray  we 
t  hen  for  a  conscience  rightly  informed  by  the 
word  of  God  :  and  that  we  may  so  follow  the 
dictates  and  directions  of  it  whilst  we  live, 
that  it  may  neither  reprove  nor  reproach 
us  when  we  come  to  die.     J  men. 

CHAP.  XV. 

Our  apostle  liaving  spent  the  following  chapter  in 
a  general  exhortation  and  direction  to  stronger 
christians,  how  they  should  carry  themselves  to- 
wards their  weak  brethren  in  the  use  of  their 
christian  liberty  about  indifferent  things,  ad- 
vising them  neither  to  be  censorious  in  judging 
one  another,  nor  yet  to  put  a  stumbling-()lock  in 
the  way  of  one  another  to  occasion  their  falling: 
in  the  former  part  of  this  chapter  he  proceeds 
upon  the  same  argument,  and  prosecutes  the 
same  design,  exhorting  the  stronger  christians 
to  bear  with  the  infirmities  of  their  weaker  bre- 
thren, and  this  from  the  example  of  Jesus  Christ, 
And  accordingly  he  bespeaks  them  thus,  ver.  1. 

"VirE   then  that  are  strong  ouglit 

to  bear  the  infirmities  of  the 

weak,  and  not    to  please  ourselves. 

2  Let  every   one    of  us   please    his 


neighbour,  for  his  good  to  edifica- 
tion. 3  For  even  Christ  pleased 
not  himself;  but  as  it  is  written. 
The  reproaches  of  them  that  re- 
proached thee  fell  on  me. 

Observe  here,  1 .  A  great  doctrine  asserted, 
and  a  special  duty  declared,  namely,  that 
the  strorig,  that  is,  such  as  do  thoroughly 
understand  their  christian  liberty,  should 
bear  with  the  infirmities,  the  ignorance, 
frowardness,  and  scrupulousness  of  the 
weak,  and  also  forbear  the  doing  of  that 
which  may  scandalize  and  hurt  the  souls 
of  men  who  have  not  the  same  ineasures  of 
knowledge  with  ourselves ;  The  strong 
ought  to  bear  the  infirmities  of  the  -weak. 
Observe,  2.  The  universality  of  the  duty: 
We,  that  is,  not  only  all  private  christians, 
but  all  church-governors.  He  puts  himself 
into  the  number,  that  he  may  propose 
himself  as  an  example  of  the  following  duty ; 
"we,  that  are  the  officers,  the  pastors,  and 
governors  of  the  church,  like  parents  who 
bear  with  children  in  their  waywardness, 
so  must  we  bear,  though  not  with  heresies 
in  doctrine,  or  enormities  in  practice,  yet 
with  such  errors  and  mistakes  in  both  as 
proceed  from  ignorance,  or  common  infir- 
mities. Observe,  3.  A  farther  duty  urged 
and  enforced,  namely,  not  to  please  our- 
selves, but  others  :  het  every  one  of  us 
not  please  ourselves,  but  our  neighbour; 
that  is,  not  please  ourselves  by  insisting 
upon  the  use  of  our  lawful  liberty,  but  ra- 
ther, for  the  sake  of  others,  depart  a  little 
from  our  own  right.  Yet  observe,  4.  The 
limitation  and  restriction  of  this  duty  :  for 
his  good  to  edification.  It  is  not  simply 
and  absolutely  said,  "  Let  every  one  please 
his  neighbour."  The  heretic,  the  drunkard, 
and  others,  would  like  that  well,  to  have 
every  one  speak  and  act  as  they  do  :  but 
the  rule  is,  to  please  every  man  for  his  good 
to  edification ;  thus  far  we  may  please 
them,  but  no  farther.  Edification  is  the 
rule,  the  scope,  and  boundary,  of  all  our 
complacency  in  and  compliance  with  others. 
Observe,  5.  How  the  apostle  urges  and 
enforces  this  duty,  from  the  example  of 
Jesus  Christ :  he  pleased  not  himself, 
therefore  such  as  profess  faith  in  him  must 
study  to  be  as  he  was.  Nothing  was  more 
remote  from  Christ  when  here  on  earth, 
than  self-seeking  and  self-pleasing;  he  did 
not  consult  his  own  ease  or  satisfaction, 
but  rather  respected  others'  benefit  than  his 
own  ;  yea,  he  was  so  far  from  pleasing  of 
himself,  that  he  did  willingly  expose  himself 


lie 


ROMANS. 


Chap.  XV. 


to  all  the  reproaches  and  contumelies  of 
men,  in  obedience  to  his  Father's  will ;  and 
was  so  tender  of  God  the  Father's  honour, 
that  all  the  reproaches  which  fell  upon  the 
one  aifected  and  afflicted  the  other:  T/ie 
reproaches  of /hem  that  rtproached  thee 
fidl  on  ?/ic.  Now  from  the  whole  we  note, 
That  christians  ought  to  be  very  tender  to- 
wards one  another  in  the  use  of  their  law- 
ful liberty  ;  they  must  not  do  whatever  they 
please  in  things  of  an  indifferent  nature, 
without  showing  any  regard  to  others ; 
much  less  should  they  please  themselves  in 
a  proud  reflecting  upon  their  own  know- 
ledge, and  in  contemning  those  that  have 
not  so  great  a  latitude  and  liberty  as  them- 
selves. JVethal  arc  strong  ought  to  bear 
the  infirmities  of  the  weak,  5fc. 

4  For  whatsoever  things  were 
written  aforetime,  were  written  for 
oiir  learning  ;  that  we,  through  pa- 
tience and  comfort  of  the  scriptures 
might  have  hope. 

The  apostle  here  informs  us  what  is  the 
general  use  of  the  holy  scriptures,  and  what 
is  the  particular  reason  for  which  they 
were  written ;  namely,  1.  For  instruc- 
tion, they  were  written  for  our  learninor ; 
all  the  precepts,  promises,  threatenings, 
rewards,  and  punishments,  recorded  in  the 
scriptures,  are  for  our  information,  convic- 
tion, and  direction.  2.  They  were  written 
for  our  comfort  and  consolation  also,  that 
we  through  patience  and  comfort  of  them 
might  have  hope :  that  is,  that  we  through 
patience  in  bearing  the  like  censures  and 
reproaches,  which  we  find  the  scripture- 
saints  have  borne  before  us,  might  have 
hope  of  being  rewarded  as  they  were  for  it. 
Learn  hence,  That  the  great  end  for  which 
the  holy  scriptures  were  written,  was  the 
informing  of  our  judgments,  and  the  direct- 
ing of  our  practice;  that  by  the  examples 
which  we  find  there  of  the  patience  of  holy 
men  under  sufferings,  and  of  God's  reliev- 
ing and  comforting  them  in  their  distresses, 
we  might  have  hope,  yea,  confidence  and 
assurance,  that  God  will  also  comfort  and 
relieve  us,  under  the  like  pressures  and 
burdens. 

5  Now  the  God  of  patience  and 
consolation  grant  you  to  be  like- 
minded  one  toward  another,  accord- 
ing to  Christ  Jesus ;  G  That  ye 
may  with  one  mind  and  one  mouth 
glorify  God,  even  the  Father  of 
our  Lord  Jesus  Christ. 


Observe  here,  1.  How  the  apostle  con- 
cludes his  foregoing  exhortation,  with  votive 
supplications,  and  fervent  prayer.  The 
ministers  of  God  must  follow  the  word 
they  deliver  with  prayer ;  they  must  not 
only  wrestle  with  their  people,  but  they 
must  wrestle  with  God  for  and  in  behalf 
of  their  people,  if  they  ever  hope  to  over- 
come. Observe,  2.  The  prayer  and  sup- 
plication itself ;  and  that  is,  for  concord 
and  unity  among  christians :  That  they 
rnar/f  with  one  mind  and  one  mouth,  glo- 
rify God:  that  in  their  christian  assem- 
blies they  may  all  worship  God  after  the 
same  manner,  and  not  one  this  way,  and 
another  that.  Unity  among  christians  in 
common  conversation,  but  especially  in 
church-communion,  is  a  very  desirable 
mercy,  and  much  to  be  prayed  for  by  the 
ministers  of  God.  Observe,  3.  How  the 
apostle  addresses  himself  in  prayer  to  God 
for  his  mercy  under  a  double  title,  (1.)  As 
a  God  of  patience.  The  God  of  patience 
grant  you  to  be  like-minded:  intimating 
Avhat  great  need  there  is  of  patience,  in 
order  to  maintain  love  and  unity  among 
christians ;  and,  that  God  must  be  applied 
to  in  prayer,  who  is  the  author  of  it,  to 
produce  and  work  this  grace  of  patience, 
in  order  unto  peace  and  unity  among 
christians :  The  God  of  patience  grant  you 
to  be  like-minded.  The  unity  of  the  saints 
greatly  depends  upon  the  exercise  of  pa- 
tience one  towards  another ;  and  that  they 
may  attain  it,  he  begs  the  God  of  patience 
to  give  it.  (2.)  Our  apostle  joins  with  Ibis 
another  title,  namely.  The  God  of  conso- 
lation ;  wherein  he  points  them  to  that 
abundant  comfort  which  would  result  to 
themselves  from  such  a  blessed  unity,  con- 
tinued and  maintained  by  the  mutual  ex- 
ercises of  patience  and  forbearance  one  to- 
wards another  ;  The  God  of  patience  and 
consolation  grant  you  to  be  like-minded 
one  towards  another.  Observe,  4.  The 
pattern  and  example  which  he  lays  before 
them,  to  excite  and  quicken  them  to  this 
duly,  namely,  the  example  of  Christ  him- 
self :  According  to  Christ  Jesus,  that  is, 
according  to  the  example  of  Christ  Jesus  ; 
as  if  the  apostle  had  said,  "  Let  us  consider 
how  the  Lord  Jesus  bears  with  us,  how 
many  thousand  infirmities  and  failings 
doth  he  find  in  the  best  of  us,  yet  is  he 
pleased  to  maintain  communion  with  us ; 
and  shall  not  we  after  his  example  do  the 
like,  that  thereby  God  may  be  eminently 
glorified  by  us  ?"  Observe,  5.  How  God  is 
called  the  Father  of  our  Lord  Jesus  Christ, 


Chap.  XV. 


ROMANS. 


Ill) 


ver.  6.  ].  As  he  begat  him  by  an  eternal 
and  ineffable  generation.  2.  As  he  was 
man,  so  he  created  him,  Si.  Luke  i.  35. 
3.  As  Mediator,  so  he  appointed  him  to, 
and  qualified  him  for,  that  office.  And 
eternally  magnified  be  omnipotent  love, 
that  the  comfort  of  this  compeilation  re- 
dounds to  us !  for,  as  he  is  the  Father  of 
our  Lord  Jesus  Christ,  so  he  is  in  him  our 
Father  also,  our  merciful,  our  gracious,  and 
loving  Father.  May  we  ever  demean  our- 
selves towards  him  as  dutiful  and  obedient 
children  ! 

7  Wherefore  receive  ye  one  ano- 
tlier,  as  Christ  also  received  us,  to 
the  glory  of  God. 

Here  our  apostle  concludes  the  argument 
which  he  had  hitherto  insisted  upon,  in  this 
and  the  former  chapter,  namely,  That  all 
christians,  both  strong  and  weak,  should 
mutually  forbear  one  another,  and  that  both 
Jew  and  Gentile  should  receive  each  other 
into  fellowship  and  communion,  without 
contention  about  things  of  an  indifferent 
nature  :  Wherefore  receive  ye  one  another. 
And  to  enforce  his  exhortation,  he  pro- 
pounds the  example  of  our  Lord  Jesus 
Christ,  Receive  one  another  as  Christ 
also  received  us  ;  that  is,  after  the  example 
of  Christ,  who  puis  no  difference  betwixt 
Jew  and  Gentile,  but  receives  both,  and 
bears  with  the  infirmities  of  both  ;  which 
action  in  Christ,  and  the  imitation  of  it  in 
us,  will  much  redound  to  the  glory  of 
God  ;  his  declarative  and  manifestative 
glory  being  much  promoted  by  this  con- 
cord and  union  with  and  among  all  his 
members,  of  what  denomination  soever  they 
are,  whether  believing  Jews  or  Gentiles. 
Learn  hence,  \.  That  the  Lord  Jesus  Christ 
has  given  full  and  ample  demonstration  of 
his  great  and  wonderful  love  unto  his 
church  and  people.  2.  That  this  love  of 
Christ  toward  all  his  children  and  people 
ought  to  be  improved  by  them,  as  an  ar- 
gument to  love  one  another  ;  Receive  one 
another,  as  Christ  received  us.  3.  That 
christians  receiving,  embracing,  and  loving 
one  another,  and  bearing  with  one  ano- 
ther's weaknesses  and  infirmities,  according 
to  Christ's  example  and  command,  wifl 
contribute  exceedingly  to  the  honour  and 
glory  of  Almighty  God,  and  to  the  abun- 
dant consolation  and  satisfaction  of  each 
other  :  Wherefore  receive  ye  one  another, 
as  Christ  also  received  us,  to  the  glon/ 
of  God. 


8  Now  I  say  that  Jesus  Christ 
was  a  minister  of  the  circumcision 
for  tlie  truth  of  God,  to  confirm  the 
promises  made  unto  the  fathers. 
9  And  that  the  Gentiles  might  glo- 
rify God  for  his  mercy  ;  as  it  is 
written,  For  this  cause  I  will  con- 
fess to  thee  among  the  Gentiles, 
and  sing  unto  thy  name.  10  And 
again  hesaith,  Rejoice,  ye  Gentiles, 
with  his  people.  11  And  again. 
Praise  tlif  Lord,  all  ye  Gentiles  ; 
and  laud  him,  all  ye  people.  12 
And  again,  Esaiassaith,  There  shall 
be  a  root  of  Jesse,  and  he  that  shall 
rise  to  reign  over  the  Gentiles  ;  in 
him  shall  the  Gentiles  trust. 

The  apostle  had,  in  the  foregoing  verse, 
propounded  the  example  of  Christ  in  re- 
ceiving both  Jew  and  Gentile  to  his  grace 
and  favour,  as  an  argument  to  persuade  all 
christians  to  receive  one  another  :  now  in 
the  verses  before  us,  he  declares  how  and 
after  what  manner  Christ  received  both 
Jews  and  Gentiles.  As  for  the  Jews,  first, 
whom  he  calls  the  circutncision,  the  apostle 
telleth  us,  that  Jesus  was  their  minister ; 
that  is,  he  was  circumcised  like  them,  con- 
versed generally  with  them,  and  exercised 
his  ministry  among  them,  according  to  the 
many  promises  which  God  had  made  to  the 
Jewish  patriarchs ;  and  thus  he  showed  his 
love  and  mercy  towards  the  Jews  in  the 
days  of  his  flesh.  Then,  secondly.  As  to 
the  Gentiles;  he  affirms,  that  according  to 
the  several  prophecies  and  promises  in  the 
Old  Testament,  they  were  called  and  re- 
ceived to  mercy  by  our  Lord  Jesus  Christ, 
the  partition-wall  being  by  him  broken 
down,  and  Jew  and  Gentile  become  one 
sheepfold  under  one  Shepherd.  Now  from 
the  truth  and  faithfulness  of  Christ  towards 
the  Jews  ;  and  from  his  love  and  tender- 
ness, mercy  and  compassion,  towards  the 
Gentiles ;  and  from  his  divine  indulgence 
towards  both  ;  the  apostle  very  fitly  draws 
this  inference  and  conclusion.  That  all 
christians,  how  differing  soever  from  one 
another  in  their  judgments  and  opinions  as 
to  lesser  things,  ought  to  receive  one  ano- 
ther into  fellowship  and  christian  commu- 
nion ;  and  instead  of  biting  and  devouring 
one  another,  be  once  at  length  so  wise  and 
happy  as  to  hold  the  unity  of  the  spirit  in 
the  bond  of  peace. 

13  Now  the  God  of  hope  fill  yon 


120 


ROMANS. 


Chap.  XV. 


with  all  joy  and  peace  in  believino', 
that  ye  may  abound  in  hope,  through 
the  power  of  the  Holy  Ghost. 

Observe  here,  1.  How  the  apostle  closes 
his  exhortation  to  brotherly  concord  and 
unity  with  a  pithy  and  pathetic  prayer  ; 
his  example  herein  is  instructive.  Observe, 
2.  The  title  or  appellation  which  he  gives 
unto  God  in  prayer.  The  God  of  hope  ; 
sometimes  he  styles  him  the  God  of  grace, 
sometimes  the  God  of  peace,  sometimes  the 
God  of  patience ;  here  the  God  of  hope  ; 
he  being  so  objectively,  the  only  object  of 
our  common  hope,  and  also  effectively,  as 
he  is  the  author  and  producer  of  hope  in 
us.  Observe,  3.  The  mercies  he  prays  for : 
1.  That  they  may  he  filled  with  all  joy 
and  peace  in  believing ;  that  their  hearts 
may  overflow  with  peace  from  God  and 
one  towards  another ;  and  with  all  that 
joy  which  results  from  both.  2.  That 
they  may  abound  in  hope,  through  the 
power  of  the  Holy  Ghost  ;  where  by  hope 
understand  the  good  hoped  for,  namely, 
heaven  and  eternal  life,  a  firm  expectation 
of  which  is  wrought  in  us  by  the  Holy 
Spirit.  Learn,  1.  That  God  is  the  object 
of  a  christian's  hope,  and  if  so,  the  sin  of 
despair  is  a  most  unreasonable  sin  ;  for  why 
should  any  despair  of  his  mercy  who  is  the 
God  of  hope,  who  commands  us  to  hope 
in  his  mercy,  and  takes  pleasure  in  them 
that  do  so?  Psal.  cxivii.  11.  Learn,  2. 
That  the  grace  of  hope,  together  with  joy 
and  peace  in  believing,  are  wrought  in  the 
christian's  heart  through  the  power  of  the 
Holy  Ghost,  that  is,  through  the  sanctify- 
ing influences  of  the  Holy  Ghost  enlighten- 
ing the  understanding,  inclining  the  will, 
rectifying  the  affections,  and  reducing  all 
the  rebellious  powers  and  faculties  of  the 
soul  (in  concurrence  svilh  our  endeavours) 
under  the  government  and  dommion  of 
reason  and  religion. 

14  And  I  myself  also  am  persuad- 
ed of  you,  my  brethren,  that  ye  also 
are  full  of  goodness,  filled  with  all 
knowledge,  also  able  to  admonish 
one  another.  15  Nevertheless,  bre- 
thren, 1  have  written  the  more  boldly 
unto  you,  in  some  sort,  as  putting 
you  in  mind,  because  of  the  grace 
that  is  given  to  me  of  God.  16 
That  I  should  be  the  minister  of 
Jesus  Christ  to  the  Gentiles,  minis- 
tering the  gosj)el  of  God,   that  the 


offering  up  of  the  Gentiles  might  be 
acceptable,  being  sanctified  by  the 
Holy  Ghost.  17  1  have  therefore 
whereof  I  may  glory  though  Jesus 
Christ  in  those  things  which  pertain 
to  God. 

Our  apostle  being  now  about  to  conclude 
his  epistle  to  the  church  at  Rome,  excuses 
himself  that  he  had  written  so  largely  and 
with  such  freedom  to  them,  believing  that 
they  abounded  in  grace  and  knowledge, 
and  were  very  fit  and  able  to  instruct  and 
direct  one  another ;  however,  he  thought 
fit  to  write  unto  them,  having  had  the  ho- 
nour conferred  upon  him  by  Christ  to  be 
called  to  the  apostolical  office,  and  particu- 
larly to  be  the  ambassador  of  Christ  to  the 
Gentiles  ;  most  passionately  desiring  that 
he  might  present  and  offer  them  up  to  God, 
as  an  acceptable  sacrifice,  through  the  pow- 
er and  assistance  of  the  Holy  Ghost ;  and 
that  his  success  in  the  conversion  of  the 
Gentiles  would  be  matter  of  abundant  glory 
unto  him.  Here  observe,  1.  How  the 
apostle,  in  preparing  the  Gentiles  for  the 
obedience  of  the  gospel,  compares  himself  to 
a  Levitical  priest,  conversant  about  his  sa- 
crifice, and  fitting  it  to  be  offered  up  to 
God.  2.  That  the  Gentiles,  dedicated  by 
the  apostle's  ministry  to  the  service  of  God, 
were  the  apostle's  sacrifice  and  oblation. 
3.  That  the  Holy  Spirit  is  a  libamen  poured 
on  this  sacrifice  ;  by  which  it  is  sanctified 
and  rendered  acceptable  unto  God.  4. 
That  such  an  oblation,  or  offering  up  of  a 
people  in  this  manner  unto  God,  is  matter 
of  rejoicing,  yea,  matter  of  glorying,  to  the 
ministers  of  Jesus  Christ ;  I  have  therefore 
whereof  I  may  glory  through  jesus 
Christ. 

18  For  1  will  not  dare  to  speak  of 
any  ofthose  things  which  Christ  hath 
not  wrought  by  me,  to  make  the 
Gentiles  obedient,  by  word  and  deed, 

19  Through  mighty  signs  and  won- 
ders, by  the  power  of  the  Spirit  of 
God  :  so  that  from  Jerusalem,  and 
round  about  unto  Illyricum,  I  have 
fully  preached  the  gospel  of  Christ, 

20  Yea,  so  have  I  strived  to  preach 
the  gospel,  not  where  Christ  was 
named,  lest  1  should  build  upon 
another  man's  foundation  :  21  But, 
as  it  is  written.  To  whom  he  was  not 
spoken  of,  they  shall  see ;    and  they 


Chap.  XV. 


ROMANS. 


121 


that    have  not    heard    shall   under- 
stand. 

Observe  here,  1.  Tlie  indefatigable  in- 
dustry and  pains  of  the  holy  apostle,  in  or- 
der to  the  conversion  of  the  Gentiles: 
From  Jerusalem  round  about  unto  Illi/- 
ricum,  he  ful/i/  preached  the  gospel  of 
Christ.  This,  according  to  Parcus's  com- 
putation, was  little  less  than  a  thousand 
miles.  The  industry  of  the  apostles,  in 
planting  and  propagating  the  gospel  of 
Christ,  was  almost  incredible.  Lord,  what 
pains  did  they  take  ;  what  hazards  did  they 
run  ;  what  difficulties  did  they  contest  and 
contend  with,  in  that  great  work  !  Observe, 
2.  That  although  their  industry  was  great, 
yet  their  success  was  greater  than  their  in- 
dustry, and  beyond  all  human  expectation. 
This  appears  by  the  vast  spreading  of  the 
gospel  in  so  short  a  space  ;  From  Jerusa- 
lem round  about  unto  lUyricum,  With- 
in thirty  years  after  our  Saviour's  death,  the 
gospel  was  not  only  diffused  through  the 
greatest  part  of  the  Roman  empire,  but  had 
reached  as  far  as  Parthia  and  India.  Ob- 
serve, 3.  That  the  gospel  or  doctrine  of 
Jesus  had  likewise  a  wonderful  power  and 
efficacy  upon  the  lives  and  manners  of  men  : 
the  apostle  tells  us,  that  the  Gentiles  who 
were  converted  to  Christianity,  loere  obe- 
dient by  word  and  deed :  upon  the  change 
of  their  religion,  followed  the  change  of 
their  conversation,  and  whole  course  of  life. 
Observe,  4.  The  reason  of  all  this  wonder- 
ful success,  which  St.  Paul  and  other  apos- 
tles had  in  preaching  the  gospel  j  and  that 
was  the  extraordinary  power  of  the  Holy 
Ghost,  in  enabling  them  to  work  miracles 
for  the  confirmation  of  the  gospel,  ver.  ]9. 
Through  mighty  signs  and  wonders,  by 
the  power  of  the  Spirit  of  God.  Such 
was  the  miraculous  power  of  healing  dis- 
eases, of  casting  out  devils,  of  inflicting 
corporal  punishment  upon  scandalous  per- 
sons ;  all  which  did  serve  in  general  for 
the  confirmation  of  the  gospel,  and  did  in 
particular  support  the  honour  and  authority 
of  the  apostles,  and  supply  the  want  of  the 
magistrates'  power,  which  the  christians 
could  not  expect  whilst  the  Roman  em- 
perors continued  heathen  :  not  that  all  the 
niiraculous  powers  were  given  to  every  one 
of  the  apostles,  or  that  they  which  had 
them  could  exercise  them  at  all  times,  or 
whenever  they  pleased ;  but  only  as  was 
most  expedient  for  the  use  and  benefit  of 
the  church.  Observe,  5.  That  the  apostle, 
in  preaching  the  gospel,  chose  to  go  to 
such  dark  and  blind  places  as  never  heard 


of  the  gospel  before,  rather  than  amongst 
them  where  Christ  had  been  named,  that 
so  he  might  lay  the  foundation  of  Chris- 
tianity himself,  and  not  build  upon  another 
man's  foundation  :  And  likewise,  that  in  his 
ministry  the  prophecy  of  Esaias  might  be 
fulfilled,  chap.  hi.  15.  To  whom  he  was 
not  spoken  of,  they  shall  see :  and  tluy 
that  have  not  heard,  shall  understand. 

22  For  which  cause  also  I  have 
been  much  hindered  from  coming 
to  \oii.  23  But  now  having  no 
more  place  in  these  parts,  and  hav- 
ing a  great  desire  these  many  years 
to  come  unto  you  ;  24  Whensoever 
I  take  my  journey  into  Spain,  I  will 
come  to  you.  For  I  trust  to  see 
you  in  my  journey,  and  to  be  brought 
on  my  way  thitherward  by  you,  if 
first  I  be  somewhat  filled  with  your 
company. 

Our  apostle  having,  in  the  former  verses, 
excused  himself  for  dealing  so  plainly  in 
his  writings  with  them,  doth  here  apologize 
for  his  not  coming  amongst  them,  affirm- 
ing, that  the  true  reason  why  he  did  not 
visit  Rome  was  this  :  he  looked  upon  plant- 
ing of  churches  as  more  necessary  than 
watering  of  them,  and  the  preaching  of 
Christ  where  he  had  never  been  named, 
to  be  the  most  needful  work.  Now  at 
Rome  there  had  before  been  a  church  plant- 
ed, and  elders  ordained  to  build  upon  that 
foundation  ;  for  this  reason  he  had  hitherto 
declined  coming  to  Rome.  But  now,  hav- 
ing no  more  place  in  these  parts,  that  is, 
having  no  more  churches  to  plant  there- 
abouts, he  signifies  both  his  inclinations 
and  fixed  resolutions  to  visit  them  at  Rome, 
as  he  took  his  journey  into  Spain,  and  to 
stay  some  time  with  them,  that  they  might 
be  mutually  filled  and  satisfied  with,  and 
refreshed  by,  each  other's  company.  Here 
note,  1.  That  the  Romans  were  very  early 
converted  and  called  to  the  christian  faith, 
soon  after  Christ's  ascension  ;  for  the  twen- 
tieth year  after  it,  did  Paul  write  this  epis- 
tle. But  he  had  a  desire  of  seeing  the  Ro- 
mans many  years  before  he  wrote  unto 
them,  and  therefore  many  years  before,  they 
were  converted  to  the  faith.  Note,  2. 
That  our  journeying  from  one  place  to 
another  is  not  according  to  our  purpose 
but  God's  disposal.  The  apostle,  no  doubt, 
intended  to  go  into  Spain  when  he  wrote 
this;  but  God  overruled  the  matter  beyond 
the  apostle's   expectation.     Th?   '.ravels  of 


122 


ROMANS. 


Chap.  XV. 


the  apostles  from  place  to  place,  in  order  to 
the  planting  and  propagating  of  the  chris- 
tian faith,  were  under  the  special  influen- 
ces and  direction  of  the  Holy  Ghost.  Acts 
xvi.  7.  Tlieti  assayed  to  go  into  Bithynia  : 
but  the  Spirit  suffered  them  not.  Note,  3. 
The  great  end  w  iiy  the  apostle  was  so  desirous 
of  the  sight  and  enjoyment  of  the  chris- 
tians at  Rome  ;  it  was,  that  he  might  be 
refreshed,  n?Ly,  filled  with  their  company. 
Lord,  how  desirable  is  the  communion  of 
saints,  and  how  beneficial  the  society  of 
sincere  and  serious  christians  !  Tiieir  com- 
pany is  filling,  (not  empty,  vain,  and  frothy, 
as  the  company  of  most  is,  but)  adminis- 
tering both  grace  and  comfort  to  them 
that  enjoy  it :  I  desire  to  see  you  in  my 
journey,  that  I  may  be  filed  with  your 
company. 

25  But  now  I  go  unto  Jerusalem, 
to  minister  unto  the  saints.  26  For 
it  hath  pleased  them  of  Macedonia 
and  Acliaia,  to  make  a  certain  con- 
tribution for  the  poor  saints  whicii 
are  at  Jerusalem.  27  It  hath  pleased 
them  verily  ;  and  their  debtors  they 
are.  For  if  the  Gentiles  have  been 
made  partakers  of  their  spiritual 
things,  their  duty  is  also  to  minister 
nnto  thern  in  carnal  things.  28 
When,  therefore,  I  have  performed 
this,  and  have  sealed  to  them  this 
fruit,  I  will  come  by  yon  into  Spain. 
29  And  1  am  sure  that,  when  I 
come  unto  you,  I  shall  come  in  the 
fulness  of  the  blessing  of  the  gospel 
ofChrist. 

Here  the  apostle  acquaints  them  with  his 
present  intended  journey  to  Jerusalem,  as 
also  with  the  occasion  of  it ;  namely,  to 
carry  the  charitable  contributions  of  the 
Greek  churches  in  Macedonia  and  Achaia, 
into  Judea,  and  up  to  the  poor  saints  at 
Jerusalem,  whose  necessities  required  it,  and 
unto  whom  they  were  in  a  sort  indebted 
for  it ;  the  Gentiles  having  been  made 
partakers  of  their  spiritual  things,  (re- 
ceiving the  gospel  from  Judea)  they  are 
obliged  in  gratitude  to  minister  to  them  in 
carnal  things.  He  farther  assures  them, 
that  as  soon  as  he  had  finished  his  journey, 
and  performed  this  charitable  office,  he 
would  come  to  them,  and  that  in  the  fulness 
of  the  blessing  of  the  gospel  of  peace. 
Note  here,  1.  The  title  given  to  the  poor 


christians  at  Jerusalem ;  they  are  called 
saints  :  I  go  to  Jerusalem  to  administer 
to  the  saints"  necessities.  Saints  they 
were  by  baptismal  dedication,  by  visible 
profession,  and  many,  yea  most  of  them, 
it  is  to  be  hoped,  by  inward  sanctification 
also.  Note,  2.  That  poverty  and  sanctity 
are  not  inconsistent :  the  saints  at  Jerusa- 
lem are  poor,  but  God  provided  a  pur- 
veyor for  them ;  he  stirs  up  the  apostle, 
and  the  hearts  of  the  Macedonians,  to  ad- 
minister to  the  necessities  of  these  poor 
saints.  Note,  3.  How  the  saints  in  one 
church  did  succour  and  relieve  the  poor 
christians  in  another  :  those  in  Macedonia 
and  Achaia  send  relief  into  Judea,  and  to 
the  poor  saints  which  were  at  Jerusalem. 
Teaching  us,  that  it  is  our  obliged  duty 
to  extend  our  charity  to  the  churches  abroad 
and  beyond  the  seas,  when  their  wants  and 
necessities  require  it,  and  our  capacities 
enable  us  unto  it.  Note,  4.  The  nature 
of  this  charity  declared  :  it  was  a  free  and 
cheerful  contribution,  performed  with  much 
pleasure.  It  pleased  them  to  make  a 
contribution ;  it  was  not  extorted  or 
squeezed  from,  but  given  with  cheerfulness 
by  them  ;  contributions  must  not  be  com- 
pulsions, but  voluntary  oblations.     Note, 

5.  How  this  charity  is  called  fruit :  When 
J  have  sealed  this  fruit ;  because  it  was 
the  fruit  of  their  faith,  liberality,  and  love  ; 
because  as  fruit  it  would  redound  both  to 
tiie  benefit  of  the  giver  and  receiver.  Cha- 
rity and  alms  are  fruit  redounding  to  ac- 
count in  the  great  day  of  account.     Note, 

6.  The  great  integrity  and  fidelity  of  the 
apostle  in  securing  of  this  charity  :  When 
I  have  sealed,  or  secured,  unto  them 
this  fruit.  The  church's  charity  is  a  sealed 
treasure,  not  to  be  diminished  and  embez- 
zled, but  applied  to  the  uses  to  which  it  is 
devoted.  Note,  lastly.  The  assurance  wliich 
he  gives  them,  that  when  he  comes  among 
them,  he  shall  come  in  the  fulness  of  the 
blessing  of  the  gospel  of  peace  unto  them  ; 
that  is,  with  a  full  impartment  of  spiritual 
gifts  and  gospel-blessings,  much  knowledge, 
grace,  and  comfort. 

30  Now  I  beseech,  you,  brethren, 
for  the  Lord  Jesus  Christ's  sake,  and 
for  the  love  of  the  Spirit,  that  ye 
strive  together  with  me  in  your 
prayers  to  God  for  me  ;  31  That 
I  may  be  delivered  from  them  that 
do  not  believe  in  Judea  ;  and  that 
mv  service  which  I  have  for  Jcrusa- 


Chap.  XV. 


FOMANS. 


123 


Icni  may  be  accepted  of  the  saints  ; 
32  That  I  may  come  imto  you  with 
joy  by  the  will  of  God,  and  may 
with  you  be  refreshed. 

Here,  in  the  close  of  the  epistle,  our  apos- 
tle most  affectionately  recommends  himself 
to  the  prayers  of  the  christian  Romans 
unto  whom  he  wrote  -.  I  beseech  you,  bre- 
ihren,  strive,  S]-c.  Whore  observe,  1.  The 
apostle's  courteous  compellation,  brethren. 
There  is  a  threefold  brotherhood  which  the 
scripture  takes  notice  of:  (1.)  Betwixt 
Christ  and  believers,  Heb.  ii.  11.  He  is  not 
ashamed  to  call  them  brethren.  (2.)  Be- 
twixt believers  themsclvKi,  they  are  brethren 
by  grace,  2  Pet.  ii.  17.  Love  the  brother- 
hood; that  is,  the  collective  body  of  be- 
lievers. (3.)  Betwixt  the  ministers  of  Christ 
and  their  beloved  people  there  is  also  a 
brotherhood.  Rev.  i.  9.  I  John  your  bro- 
ther,  teaching  the  ministers  of  the  gospel 
to  carry  it  towards  their  people  with  love 
and  gentleness,  and  the  people  to  make 
reciprocal  returns  of  love  and  aflfection. 
Observe,  2.  The  manner  of  the  apostle's 
request :  it  is  by  way  of  supplication  and 
entreaty  ;  I  beseech  you,  brethren.  Though 
as  an  apostle  he  might  have  enjoinerl  them, 
yet  for  love-sake  he  rather  entreats  them. 
Observe,  3.  The  request  itself,  that  they 
strive  together  in  their  prayers  for  him : 
the  original  word  signifies  to  strive  together 
as  wrestlers  do,  who  exert  all  their  power 
and  might  in  that  bodily  exercise.  Ob- 
serve, 4.  Our  apostle's  sincerity,  and  holy 
ingenuity  in  this  request  which  he  made 
unto  them  :  he  desires  them  to  strive  with 
him  in  their  prayers  to  God  for  him.  He 
doth  not,  with  some,  beg  the  prayers  of 
others,  and  neglect  to  pray  for  himself,  but 
is  willing  to  draw  with  them  in  the  same 
yoke.  Observe,  5.  A  double  argument 
which  the  apostle  make  use  of,  to  enforce 
his  supplication  and  request :  (1.)  For  the 
Lord  Jesus  Christ's  sake,  for  the  sake  of  him 
who  is  so  dear  both  to  you  and  me.  (2.) 
For  the  love  of  the  Spirit  :  that  is,  if  the 
grace  of  love  be  wrought  in  you  by  the 
Holy  Spirit  of  God,  show  it  by  your  fer- 
vent prayer  for  all  saints  in  general,  and  for 
myself  a  minister  of  Jesus  Christ  in  particu- 
lar. Observe,  6.  The  particulars  concern- 
ing which  he  desires  their  supplications  ;  1. 
For  preservation  in  his  journey  to  Ju- 
dea;  that  the  unbelieving  Jews,  which 
were  prejudiced  against  him,  might  have 
no  power  to  hurt  him.  2.  That  his  per- 
son and  his  performance  for  the  poor  saints 


at  Jerusalem,  might  find  acceptance  with 
the  christian  Jews,  to  whom  he  was  not 
over  acceptable ;  he  therefore  begs  their 
prayers,  that  the  believing  Jews  at  Jerusa- 
lem might  be  reconciled  both  to  the  believ- 
ing Gentiles  that  sent  this  alms,  and  also  to 
himself  thcit  brought  it  :  That  my  service 
for  Jerusalem  may  be  accepted  of  the 
saints.  3.  That  he  might  have  a  pros- 
perous journey  to  them  by  the  will  of 
God.  Where  note,  How  much  it  is  our 
duty  always,  and  in  all  things,  to  refer  our- 
selves, our  intentions  and  actions,  to  the 
pleasure  and  providence,  to  the  wisdom 
and  will,  of  God.  And  observe,  lastly, 
the  special  reason  why  he  was  so  desirous 
to  visit  and  come  unto  them,  that  he  might 
be  refreshed  with  them,  and  by  them  ;  that 
the  company  and  conversation  of  each 
other  may  be  to  their  mutual  refreshment 
and  satisfaction  :  That  I  may  come  unto 
you  with  joy,  by  the  will  of  God,  and 
may  with  you  be  refreshed. 

83  Now  the  God  of  peace  he  with 
you  all.     Amen. 

The  apostle  had  desired  their  prayers  for 
him :  here  he  concludes  with  a  fervent 
prayer  for  them.  In  which  observe.  The 
title  or  attribute  given  unto  God,  The  God 
of  peace  ;  the  lover,  the  author,  and  giver 
of  peace.  The  apostle  having  exhorted  the 
believing  Romans  to  be  at  peace  among 
themselves,  and  not  to  contend  about  indif- 
ferent things,  implores  the  dispenser  of  this 
grace  to  be  with  them,  to  dwell  among 
them,  and  to  pour  out  the  great  and  inva- 
luable blessings  of  peace  and  unity,  of  love 
and  concord,  upon  them :  The  God  of 
peace  be  with  you  all.  Amen.  As  we 
honour  the  God  of  peace,  whom  we  serve ; 
as  we  love  the  Prince  of  peace,  in  whom  we 
believe  ;  as  we  hope  for  the  comfort  of  the 
Spirit  of  peace  ;  and  as  we  fender  the  suc- 
cess of  the  gospel  of  peace  ;  let  us  preserve 
it  where  it  is,  and  pursue  it  where  it  flies 
from  us. 

CHAP,  XVI. 

Tliis  chapter,  which  closes  our  apostle's  Epistle  to 
the  Romans,  is  chiefly  made  up  of  charitable  and 
friendly  salutations  and  commendations  of  some 
particular  persons,  accordinj;  lo  the  earliness  and 
strength  of  their  several  gfraces,  and  their  labour 
of  love  for  the  interest  of  Christ  and  his  church. 

T  COMMEND     unto    you     Phebe 

our  sister,  which  is  a   servant  of 

the  church  which    is  at  Cenchrea  : 

2  That  ve   receive  her  in  the  Lord, 


124 


ROMANS. 


Chap.  XVI. 


as  becometh  saints,  and  that  ye  as- 
sist her  in  whatsoever  biisiness  she 
hath  need  of  you  :  for  she  hath  been 
a  succourer  of  many,  and  of  myself 
also. 

The  first  person  here  mentioned  is  Phebe ; 
■who  going  upon  some  occasion  to  Rome,  St. 
Paul  IS  supposed  to  have  sent  this  epistle  to 
the  Romans  by  her:  "  I  commend,  says  he, 
to  your  care  and  affectionate  regard,  Phebe 
our  sister  in  the  faith,  who  serveth  the  church 
at  Cenchrea,"  in  the  quahty  of  deaconess,  as 
some  think  ;  or,  as  others,  who  spent  her 
time  in  receiving  and  harbouring  poor  chris- 
tians that  were  driven  out  of  their  own 
country,  and  who  had  been  a  succourer  and 
supporter  of  the  apostle  himself.  He  ex- 
horts them  to  receive  her  in  the  Lord  ;  that 
is,  with  christian  love  for  the  Lord's  sake, 
and  to  be  assistant  and  helpful  to  her  in 
her  outward  aifairs  and  business.  Learn 
hence.  What  honour  God  puts  upon  the  fe- 
male sex,  in  making  use  of  some  of  them  to 
be  assistants  to  the  apostles,  and  taking  care 
that  their  offices  of  love  and  service  for  and 
towards  the  ministers  and  members  of 
Christ  should  not  be  forgotten,  but  had  and 
kept  in  everlasting  remembrance.  The  ser- 
vices which  Phebe  did,  are  here  recorded,  to 
posterity  transmitted,  and  to  our  imitation 
recommended. 

3  Greet  Prisciila  and  Aquila,  my 
helpers  in  Christ  Jesns :  4  Who 
have  for  my  life  laid  down  their  own 
necks  ;  unto  whom  not  only  I  give 
thanks,  but  also  all  the  churches 
of  the  Gentiles.  5  Likewise  greet 
the  church  that  is  in  their  house. 

The  first  persons  at  Rome  whom  St.  Paul 
saluteth  by  name,  are  Prisciila  and  Aquila. 
The  woman  is  named  before  her  husband, 
and  shows  that  they  were  all  one  in  Christ 
Jesus,  in  whom  is  neither  male  nor  female. 
Here,  by  the  way,  it  appears  how  weakly 
the  Papists  argue  for  St.  Peter's  primacy, 
because  placed  /?r5/  in  the  cataU^ue  of  the 
apostles.  By  the  same  argument  the  wo- 
man is  the  head  of  the  man,  because  here 
named  before  the  man.  Observe,  2.  The 
honourable  title  which  St.  Paul  puts  upon 
these  two  persons,  Aquila  and  Prisciila ; 
he  calls  them  his  helpers  in  Christ  Jesus. 
They  were  his  assistants  in  propagating  the 
gospel  by  private  instruction,  though  not 
by  public  preaching.  Acts  xwm.  2G.  Ob- 
serve, 3.  The  christian  courage  which  was 


found  with  this  holy  woman  Prisciila,  and 
her  husband  Aquila  :  They  laiddoxun  thtir 
own  necks  for  the  apostle  ;  that  is,  exposed 
themselves  to  the  hazard  of  their  own  lives 
for  his  preservation.  Observe,  4.  The 
thankful  remembrance  which  the  apostle 
and  all  the  churches  of  the  Gentiles  had  of 
this  their  great  and  noble  service,  in 
hazarding  their  own  lives  for  his :  2'o 
whom  I ^ive  thanks,  and  all  the  churches 
of  the  Gentiles.  Because  St.  Paul  was 
the  apostle  of  the  Gentiles,  and  his  pre- 
servation redounded  to  the  benefit  of  them 
all  ;  therefore  were  the  churches  of  the 
Gentiles  so  sensible  of,  and  thankful  for, 
the  apostle's  preservation.  Observe,  lastly, 
The  salutation  sent  to  the  church  that  was 
in  their  house.  By  which  some  under- 
stand their  household,  their  christian  family, 
which  he  calls  a  church,  because  of  the 
pious  order  and  religious  worship  which  was 
there  observed.  O  happy  houses!  and 
thrice  happy  householders  !  whose  families 
are  little  churches  for  piety  and  devotion. 
Others  understand,  by  the  church  in  their 
house,  the  number  of  christians  which  used 
there  to  assemble  for  religious  worship. 
Be  it  the  one  or  the  other,  our  apostle  for- 
gets not  to  send  kind  and  christian  saluta- 
tions to  them. 

— Salute  my  well-beloved  Epe- 
netus,  who  is  the  first-fruits  of 
Achaia  unto  Christ.  6  Greet  Mary  ; 
who  bestowed  much  labour  on  us. 
7  Salute  Andronicus  and  Junia,  my 
ki  ismen  and  my  fellow-prisoners, 
who  are  of  note  among;  the  apostles  ; 
who  also  were  in  Christ   before  me. 

Three  persons  are  here  saluted  by  name: 
the  first,  Epenetus,  whom  he  calls  the  first- 
fruits  of  Achaia ;  that  is,  the  first  person 
that  embraced  Christianity,  or  the  faith  of 
Christ,  in  the  region  of  Achaia  :  the  second 
is  Mary,  a  common  name,  but  the  person 
here  intended  was  of  special  note,  having  be-  1 

stowed  much  pains  upon,  and  done  many 
good  offices  for,  the  preachers  of  the  gospel : 
the  third  is  Andronicus,  noted  for  his  suffer- 
ings and  services  among  the  apostles,  as  also 
for  his  early  embracing  the  christian  faith. 
He  was  in  Christ  before  me  ;  that  is,  con- 
verted to  Christianity  before  myself.  Learn 
hence,  1.  That  seniority  in  grace  is  a  very 
great  honour;  and  to  be  in  Christ  before 
others,  is  a  transcendent  prerogative.  Learn 
2.  That  God  will  have  the  good  works  of 
all   his  saints,  and   the   services   especially 


Cliap.  XVI.  ROMANS. 

which  are  done  to  his  ministers  and  ambas- 
sadors by  any  of  his  people,  to  be  applaud- 
ed, valued,  and  recorded.  Mary's  labour 
bestowed  on  the  apostle,  is  here  mentioned 
with  respect. 

8  Greet  Amplias,  my  beloved  in 
the  Lord.  9  Salute  Urbane,  our 
helper  in  Christ,  and  Stachys  my 
beloved.  10  Salute  Apelles,  ap- 
proved in  Christ.  Salute  them 
which  are  of  Aristobulus'  household. 

11  Salute  Herodion  my  kinsman. 
Greet  them  that  be  of  the  household 
of  Narcissus,  which  are  in  the  Lord. 

12  Salute  Trypliena  and  Trypi)osa, 
who  labour  in  the  Lord.  Salute  the 
beloved  Persis,  which  laboured  much 
in  the  Lord.  13  Salute  Rufus, 
chosen  in  the  Lord  ;  and  his  mother 
and  mine.  14  Salute  Asyncritus, 
Phlegon,  Hernias,  Patrobas,  Hermes, 
and  the  brethren  which  are  with 
them.  15  Salute  Philologus,  and 
Julia,  Nereus,  and  his  sister,  and 
Olympas,  and  all  the  saints  which 
are  with  them. 

Here  observe,  1.  How  the  apostle  sa- 
lutes the  christians  at  Rome,  not  in  general, 
but  particularly  and  by  name,  that  they 
might  be  convinced  how  particularly  mind- 
ful he  was  of  them.  And  as  he  mentions 
them  by  name  in  his  salutations,  it  is  not 
improbable  but  that  he  might  mention  them 
also  by  name  in  his  supplications  and  pri- 
vate addresses  to  God.  No  doubt  he  bore 
them,  and  all  converted  by  him,  upon  his 
heart,  whenever  he  went  in  and  out  before 
the  Lord.  A  spiritual  father  can  never  be 
forgetful  of  his  spiritual  children.  Observe, 
2.  The  persons  saluted  by  the  apostle  are 
not  men  of  fame  in  Rome,  noted  for  their 
dignity  and  greatness,  or  for  their  wealth 
and  riches,  but  for  their  piety  and  good- 
ness, for  labouring  in  the  Lord,  and  for 
labouring  much  in  the  Lord  ;  for  being  in 
Christ,  approved  in  Christ,  and  helpers  in 
Christ  ;  that  is,  assistants  in  propagating 
the  gospel  of  Christ,  and  serviceable  to  those 
whose  work  and  office  it  was  so  to  do. 
'Tis  religion  that  renders  persons  renowned, 
and  no  persons  deserve  so  well  to  be  re- 
membered by  us,  as  those  who  are  most 
persevering  and  laborious  in  their  services 
ibr  God.  Observe,  3.  Here  are  several  wo- 
men as  well  as  men  remembered  and  sa- 


125 


luted,  and  tiicir  services  for  Christ  and  his 
ministers  recorded.  God  will  have  none  of 
his  faithful  servants  forgotten,  or  any  of 
their  good  deeds  buried  in  oblivion.  Ob- 
serve, 4.  That  in  all  this  roll  of  salutations 
there  is  no  mention  made  of  St.  Peter's 
name.  Had  he  now  been  at  Rome,  as  the 
Papists  will  have  him,  and  bishop  of  that 
see,  it  had  been  morally  impossible  for  our 
apostle  to  have  forgotten  him  in  his  saluta- 
tions, when  so  many  of  his  inferiors  were 
remembered  by  him. 

16  Salute  one  another  with  ati 
holy  kiss.  The  churches  of  Christ 
salute  you. 

Observe  here.  How  the  apostle  proceeds 
from  greeting  the  saints  at  Rome  himself, 
to  persuade  them  to  salute  one  another. 
There  had  been  much  dissension  amongst 
them  about  meats  and  days ;  he  therefore 
craves  of  them  for  the  future  to  embrace 
each  other  with  cordial  love,  and  affectionate 
kindness,  and,  as  a  token  and  symbol  of  it, 
to  salute  one  another  with  an  holy  kiss, 
the  usual  expression  of  friendship  in  those 
times.  The  primitive  christians,  at  the  end 
of  their  prayers,  before  the  celebration  of 
the  sacrament,  did  salute  one  another  with 
a  kiss,  and  then  the  bread  and  cup  was 
brought  forth  ;  and  some  observe,  that  it 
was  done  by  the  men  apart,  and  the  women 
apart.  But  this  custom  being  afterwards 
abused,  was  generally  laid  aside.  That 
which  is  lawful  in  its  use,  and  innocent  in 
its  own  nature,  may  and  ought  to  be  laid 
aside  when  it  becomes  matter  of  scandal 
and  just  offence. 

17  Now  I  beseech  you,  brethren, 
mark  them  which  cause  divisions, 
and  offences,  contrary  to  the  doc- 
trine which  ye  have  learned  ;  and 
avoid  them.  18  For  they  that  are 
such  serve  not  our  Lord  Jesus  Christ, 
but  their  own  belly  ;  and  by  good 
words  and  fair  speeches  deceive 
the  hearts  of  the  simple. 

Observe  here,  1.  How  our  apostle  lakes 
his  leave  and  farewell  of  the  Romans,  with 
an  admonition  to  them  to  take  heed  of  per- 
sons that  were  erroneous  in  doctrine,  and 
scandalous  in  practice.  'Tis  probable  he 
means  either  those  Jews  who  pleaded  the 
necessity  of  circumcision,  and  the  observa- 
tion of  the  Mosaic  rites,  as  necessary  to  the 
salvation  of  the  Gentiles  ;  or  the  Gnostics 


126 


ROMANS. 


Chap.  XVI. 


to  whom  the  following  characters  do  well 
agree.     Whoever  they  were,  they    were 
dangerous  seducers,  and    to   be  avoided. 
Observe,  2.  The  character  which  our  apos- 
tle gives  of  these  persons  ;  They  serve  7iot 
our   Lord  Jestis   Christ,  but   their  own 
belly.      Note,   That   seducers  are   always 
self-seekers  ;  they  are  designing  men  :  they 
aim  at  themselves,  under  a  pretence  of  act- 
ing for  Christ  and  his  glory.     They  serve 
not  our  Lord  Jesus  Christ,  but  their  own 
belly.     Observe,  3.  The  arts  and  methods 
which  they  use  to  delude  and  deceive  :  Bjj 
good  words  and  fair   speeches,   they  de- 
ceive the  hearts  of  the  simple.     Seducers 
have  smooth  and  glossing  tongues  ;  and  in- 
nocent, harmless  men  are  misled  by  their 
fine  pretences  and  fair  speeches :  and  thus 
they  impose  upon  the  simple.      Observe, 
4.  The  double  advice  which   the  apostle 
gives,  in  order  to  their  being  preserved  and 
secured  from  the  poison  and  contagion  of 
these  seducers  :  namely,  to  mark  them,  and 
avoid  them.      (1.)  To   mark  them:    the 
word  signifies  such  a  marking  as  a  watch- 
man useth  when  he  standeth  upon  a  tower 
to  descry  an  enemy ;  which   is  performed 
with  great  accuracy.     (2.)  To  avoid  them 
as  a  sound  person  would  shun  him  that  has 
the  plague  upon  him.     Where  note,  The 
apostle  advises   to   mark   them,  in   order 
to   the  declining   of   them,  not    destroy- 
ing of  them  ;  to  cut  them  ofif  by  excommu- 
nication, not  to  cut  their  throats,  or  burn 
their  bodies  for  heresy  ;  Mark  them  which 
cause   divisions,  and  avoid   them.     Ob- 
serve, 5.  The  persons  whom  this  exhorta- 
tion concerns,  who  they  are  that   should 
judge  of  the  doctrines  and  seducers:  they 
are  the  common  people,  the  Romans,  the 
saints  or  christians  at  Rome,  to  whom  he 
was  now  writing ;  to  them  the  apostle  al- 
lows a  judgment  of  discretion,  a  power  to 
try  and  examine  the  doctrines  delivered  by 
persons  pretending  to  infallible  inspiration  : 
I  beseech  you,  brethren,  mark  them  which 
cause  divisions,  contrary  to  the  doctrines 
which  ye    have  learned.     Christians   are 
by  no  means  to  be  led  by  their  teachers 
blindfold,  but  ought  tb  see  with  their  own 
eyes,  to   take  nothing   upon  trust,  but  all 
upon  trial ;  to  examine  the  doctrines  they 
are  taught,  and  to  observe  and  mark  the 
teachers  of  them  :  /  beseech  you,  says  our 
apostle,  mark  them. 

19  For  your  obedience  is  come 
abroad  unto  all  men.  I  am  glad 
therefore  on  your  behalf:  but  yet  I 


would  have  you  wise  unto  that 
which  is  good,  and  simple  concern- 
ing evil. 

As  if  the  apostle  had  said,  "  I  do  not 
accuse  you,  but  advise  and  warn  you  only  : 
I  acknowledge  that  you  the  christians  at 
Rome  are  famous  for  your  obedience  to  the 
apostolical  doctrine,  and  that  you  walk  in 
faith  and  love,  in  unity  and  concord,  to  the 
credit  of  the  gospel,  and  the  honour  of  your 
holy  religion.  But  I  would  have  you 
know,  that  you  are  not  wholly  outof  dan- 
ger of  being  infected  by  those  judaizers; 
1  wish  you  therefore  wisdom  to  escape  their 
snares.  The  Lord  make  you  wise  as  well 
as  zealous,  that  you  may  discern  that  which 
is  good,  and  decline  that  which  is  evil." 
Learn  hence,  That  the  holiest,  best,  and 
wisest  of  christians,  must  not  look  upon 
themselves  as  secure  from  the  snares  of  se- 
ducers, but  stand  in  need  of  all  the  cautions 
and  warnings,  of  all  the  advice  and  coun- 
sel, of  their  spiritual  guides,  in  order  to  their 
preservation  from  the  poison  of  their  prin- 
ciples, and  the  contagion  of  their  example. 

20  And  the  God  of  peace  shall 
bruise  Satan  under  your  feet  shortly. 
The  grace  of  our  Lord  Jesus  Christ 
be  with  you.     Amen. 

These  words  may  be  considered  either 
relatively,  or  absolutely  ;  if  relatively,  or 
with  relation  to  the  context,  then  by  Sa- 
tan is  to  be  understood  seducers  and  false 
teachers,  whom  he  had  warned  the  Ro- 
mans of  in  the  preceding  verses :  Mark 
them  which  cause  divisions,  Sf-c.  Learn 
hence,  1.  That  all  corrupters  of  divine 
truths,  and  troublers  of  the  church's  peace, 
are  Satan's  instruments  :  God  shall  bruise 
Satan,  that  is,  Satan  in  his  instruments, 
under  your  feet.  Learn,  2.  That  divine 
evangelical  truth  shall  be  finally  victorious : 
no  weapon  formed  against  it  shall  prosper  ; 
the  head  of  error  shall  fall  low  at  last  at  the 
feet  of  truth.  Seducers  may  bluster  for  a 
time,  but  shall  be  bruised  at  last ;  the  God 
of  peace  shall  bruise  Satan  shortly.  Con- 
sider the  words  absolutely,  and  we  have  a 
victory  proclaimed  ;  the  author  of  that  vic- 
tory declared,  the  God  of  peace  ;  the  ene- 
my conquered,  Satan ;  the  conquest,  or 
manner  of  conquering,  by  bruising;  the 
time  of  the  conquest,  not  presently,  but 
shortly  :  The  God  of  peace  shall  bruise 
Satan  under  your  feet  shortly.  Learn,  1. 
That  the  reconciler  of  the  world  shall  be 


Clm|).  XVI.  ROMANS. 


127 


the  subduer  of  Satan  :  in  subduing  Satan, 
lie  conquers  all  his  instruments.  He  saith 
not,  God  shall  bruise  seducers  and  heretics 
under  your  feet,  but  Satan,  and  in  him  all 
that  belong  unto  him  ;  as  the  fall  of  the 
general  puts  the  whole  army  to  the  rout. 
Learn,  2.  That  Almighty  God,  in  his  own 
time,  will  make  believers  complete  con- 
querors over  Satan,  and  all  their  spiritual 
enemies.  Note,  That  it  is  by  virtue  of 
Christ's  conquest  over  Satan,  that  believers 
become  conquerors  ;  for  the  promise  here 
refers  to  the  original  promise.  Gen.  iii.  15, 
That  Christ,  the  seed  of  the  woman,  shall 
bruise  the  serpent's  head.  So  then  it  is  by 
virtue  of  the  act  of  Jesus  Christ,  bruising 
the  serpent's  head,  yea,  breaking  it,  that 
Satan  is  bruised  under  our  leet.  As  Christ 
bruised  him  under  his  own  feet,  so  in  his 
own  time  will  he  bruise  him  under  our  feet. 
The  personal,  as  well  as  the  representative 
secxl  of  the  woman,  shall  bruise  the  ser- 
pent's head.  Remember,  poor  tempted 
christian,  for  thy  comfort,  the  God  of 
peace  will  tread  Satan  under  our  feet  short- 
ly ;  thou  shalt  set  thy  foot  on  the  neck 
of  thy  enemy  ;  and  when  once  thy  foot  is 
over  the  threshold  of  glory,  thou  shalt  cast 
back  a  smiling  look,  and  say,  "  Now  Sa- 
tan, do  thy  worst ;  through  grace  I  am 
where  thou  shalt  never  come." 

21  Timotheus  my  work-fellow, 
and  Lucius,  and  Jason,  and  Sosipa- 
ter,  my  kinsmen,  salute  you.  '22  1 
Tertius,  who  wrote  this  epistle,  sa- 
lute you  in  the  Lord.  23  Gaius 
mine  host,  and  of  the  whole  church, 
saluteth  you.  Erastus  the  cham- 
berlain of  the  city  saluteth  you,  and 
Quartus  a  brother. 

Our  apostle  had,  in  the  former  part  of 
the  chapter,  saluted  divers  persons  himself; 
here  he  sends  the  salutations  of  those  that 
were  with  him  to  the  saints  or  christians  at 
Rome:  hereby  showing  that  mutual  love 
and  amity,  that  happy  concord  and  unity, 
which  is  and  ought  to  be  between  all  the 
sincere  disciples  and  followers  of  Jesus ; 
when,  though  not  in  body,  yet  in  mind, 
they  should  be  present  with  one  another, 
and,  though  distant  in  place,  yet  undivided 
in  affection.  The  two  principal  persons 
here  sending  joint  salutations  with  the 
apostle  to  these  Romans,  were  Timothy 
and  Gaius.  The  former  St.  Paul  calls  his 
work-fellow,     or    fellow-labourer:    Timo- 


theus 7iiy  ■work-fclloio.  Where  note  the 
great  humility  of  the  apostle,  in  dignifying 
so  young  a  man  as  Timothy  then  was  with 
this  title;  what  greater  dignity  than  to  be 
a  fellow-worker  with  the  apostle,  in  plant- 
ing and  propagating  the  gospel  of  Jesus 
Christ  ?  The  latter  was  Gaius,  whom  the 
apostle  calls  his  host,  and  the  host  of  the 
lohole  church :  that  is,  a  person  employed 
by  the  church  of  Corinth  to  entertain  chris- 
tian strangers.  To  perform  the  meanest  of- 
fices of  love  and  service  for  the  persecuted 
or  distressed  saints  and  servants  of  Jesus 
Christ,  to  entertain  them  in  our  houses,  yea, 
to  wash  their  feet,  is  an  honourable  and 
acceptable  service. 

24  The  grace  of  our  Lord  Jesus 
Christie  with  you.     Amen. 

Here  again  our  apostle,  from  the  abun- 
dance of  his  affectionate  heart  towards 
them,  repeats  his  benediction  to  them,  that 
the  mercy,  grace,  and  goodness,  of  the 
Lord  Jesus  Christ,  may  abide  upon,  and 
evermore  continue  with,  them.  Where  note. 
The  fountain  and  original  spring  from 
whence  all  grace  doth  rise  and  flow ; 
namely,  from  Jesus  Christ :  The  grace  of 
our  Lord  Jesus  Christ.  It  is  so  called, 
because  he  purchased  it  for  us,  because  he 
applies  it  to  us. 

25  Now  to  him  that  is  of  power  to 
stablish  you  according  to  my  gospel 
and  the  preaching  of  Jesus  Christ, 
(according  to  the  revelation  of  the 
mystery,  which  was  kept  secret  since 
the  world  began,  26  But  now  is 
made  manifest,  and  by  the  scriptures 
of  the  prophets,  according  to  the 
commandment  of  the  everlasting 
God,  made  known  to  all  nations  for 
the  obedience  of  faith  ;)  27  To 
God  only  wise,  be  glory,  through 
Jesus  Christ,  for  ever.     Amen. 

Our  apostle  here  concludes  his  excellent 
epistle  with  a  solemn  doxology  or  thanks- 
giving to  God  ;  in  which  he  first  describes 
God,  and  then  ascribes  eternal  glory  to  him. 
He  describes  him  both  by  his  power  and  by 
his  wisdom.  By  his  power  first.  To  him 
that  is  able  to  establish  you  according  to 
my  gospel ;  that  is,  to  establish  you,  in 
grace  and  truth,  in  faith  and  holiness,  and 
to  keep  you  from  falling  into  sin  and  error. 
Such  is  our  weakness  and  Satan's  power, 


128 


I.  CORINTHIANS. 


Chap.  I. 


that  unless  God  confirm  and  establish  us, 
we  shall  soon  run  into  sin  and  danger. 
Observe,  farther,  The  instrumental  means 
which  God  makes  use  of  for  his  people's 
establishment  ;  and  that  is,  the  gospel,  and 
the  preaching  of  Jesus  Christ,  the  doctrine 
of  the  gospel  which  Christ  and  his  apos- 
tles taught  and  delivered.  This  is  called  a 
mystery,  kept  secret  since  the  world  began, 
and  now  made  manifest  for  the  obedience 
of  the  faith  ;  that  is,  that  it  may  be  be- 
lieved and  obeyed.  The  second  attribute 
in  the  description  of  God,  is  his  wisdom: 
he  is  called  the  wise,  the  only  wise  God  ; 
not  to  exclude  the  Son  and  Holy  Ghost, 
but  the  wisdom  of  the  creature  only.  He 
is  only  wise  originally,  his  wisdom  is  of 
himself;  yea,  his  wisdom  is  himself: 
the  wisdom  of  God  is  not  a  quality  separa- 
ble from  himself,  but  is  his  very  essence 
and  nature.     He  is  only  wise,  because  he  is 


incomparably  wise  ;  there  is  none  for  wis- 
dom can  compare  with  him.  He  has  wis- 
dom in  such  a  degree  and  eminency,  that 
the  very  angels  are  chargeable  with  folly 
before  him.  In  a  word,  he  is  only  wise, 
because  all  wisdom  is  derived  from  him,  all 
the  wisdom  of  angels  and  men  is  but  a  ray 
from  his  light,  a  drop  from  his  ocean.  And 
if  so,  then  let  the  wisdom  of  God,  in  all  his 
dealings  with  us  and  ours,  be  admired  and 
adored  by  us  ;  for  all  his  works  of  provi- 
dence are  as  orderly  and  perfect  as  his 
works  of  creation,  though  we  perceive  it 
not. 

Now  unto  him  that  is  able  to  keep  ua 
from  falling,  and  to  present  us  faultless 
before  the  presence  of  his  glory  with  ex- 
ceeding joy  ;  to  the  only  wise  God  our 
Saviour,  be  glory  and  majesty,  dominion 
and  power,  now  and  ever.     Amen. 


FIRST    EPISTLE    OF   ST.    PAUL 


CORINTHIANS. 


That  this  Epistle  was  written  by  St.  Paul  to  the  Church  at  Corinth,  was  never  doubted  by  the  cliurcli  of 
God.  Corinth  was  the  eye  of  Greece,  a  very  opulent  and  wealthy  city,  but  infamous  for  pride  and 
luxury,  for  wantonness  and  uiicleanness  ;  yet  '  God  had  mucli  people  in  this  city,'  in  order  to  whose 
conversion  to  Christianity,  this  tpostle  cont'inued  preacliing  amongst  them  a  year  and  six  months  :  and 
such  a  special  blessing  did  accompany  his  endeavours,  that  this  new-planted  church  became  one  of 
the  most  famous  and  eminent  churches  for  all  manner  of  spiritual  gifts  throughout  the  christian  world. 

The  occasion  of  writing  this  Epistle,  was  an  unhappy  schism  tliat  arose  in  the  church  of  Corinth,  by  the 
people's  preferring  one  preacher  before  another.  Instead  of  being  thankful  to  God  for  the  endowrnents 
of  all  his  ministers,  and  endeavouring  to  reap  the  benefit  and  advantage  of  all  their  mutual  labours, 
they  vainly  gloried  in  men  ;  some  crying  up  Paul,  others Apollos,  &c.  Hereupon  St.  Paul  sent  this 
Epistle,  as  a  bucket  to  quench  this  fire,  which  had  tlireatened  the  destruction  of  this  flourishing  church. 

And  observable  it  is,  with  what  freedom  and  impartiality  the  apostle  proceeds  in  the  management 
of  this  epistle.  He  sharply  reproves  both  their  erroneous  opinions,  and  vicious  practices  ;  he  wisely 
rebukes  them  for  their  schisms  and  divisions,  for  their  confusion  and  disorders  in  public  assemblies, 
for  their  horrid  profanation  of  the  Lord's  supper,  for  their  toleration  of  incest,  for  going  to  law  before 
heathen  magistrates  :  he  asserts  the  minister's  maintenance,  the  excellence  of  spiritual  gifts,  the 
nature  and  necessity  of  charity  ;  and  by  multiplied  arguments  confirms  the  doctrine  of  the  re- 
surrection. 


CHAP.  T. 

T>AUL,   called    to   be   an   apostle 

of  Jesds  Christ  through  the  will 

of  God,  and  Sosthenes  o%ir  brother, 

2  Unto  the  church  of  God  which  is 


at  Corinth,  to  them  that  are  sancti- 
fied in  Christ  Jesus,  called  to  be 
saints,  with  all  that  in  every  place 
call  upon  the  name  of  Jesus  Christ 
our    Lord,    both   theirs  and    ours: 


Chap. 


I   CORINTHIANS. 


129 


3  Grace  be  iinto  you,  and  peace, 
from  God  our  Father,  and /row  tlie 
Lord  Jesus  Christ. 


believers  share  in,  and  are  made  partaker'? 
of,  is  derived  from  God  liie  Fatiier,  tlirough 
our  Lord  Jesus  Christ. 


Observe  here,  1.  The  apostle's  asserting 
his  commission  for  the  work  of  the  minis- 
try to  be  iroin  God  :  he  was  cailed  to  be 
an  apostle  In/  tke  will  of  God ;  he  did  not 
thrust  himself  into  tlitit  high  and  honour- 
able employment,  but  was  chosen,  called, 
and  sent  by  God.  Such  as  enterprise  the 
sacred  function  without  a  resjular  fcall  and 


4  1  tliank  my  God  always  on  your 
behalf,  for  tlie  grace  of  God  which 
is  given  you  by  Jesus  Christ;  5 
That  ill  every  thing  ye  are  enriched 
])y  him,  in  all  utterance,  and  in 
ail  knowledge  ;  6  Even  as  the  testi- 
mony of   Christ  was    confirnied    in 

.,,..,,    f  voii  :     7  So  that  ye  come  behind   in 

commission,  may  expect  a  blast  mstcad  oi  -'       ..            •  •        'J-       .■              •          /• 

a  blessing.      Observe:  2.  The  double  ob-  no  gift ;  waiting   for   the  coming  of 

ject  of  Sr.  Paul's  salutation  in  this  epistle  :  our  Lord  Jesus  Christ.    8   Who  shall 

he  first  salutes  the  church  of  Corinth  in  also  confirm  you  unto  the  end,  Ihat 

particular,   and  then   all    the  churches  of  ye    may  be  blameless  in    the  day  of 

Christ  in  e;eneral  :  To  all  that  in  every  "(^^r  \_,()x^  Jesus   Christ.      9  God   is 

place  call  upon  the  name  of  Jesus  Christ  faithful,    by    whom    ye   were   called 

our  Lord.     Where  note.  That  they  were  ^    fellowship  of  his  Son  Jesus 

not  real  saints,  no,  nor  all  visible  saints,  (but  -              -       -    ^ 


called  to  be  both,)  whom  he  calls  the 
church.  Many  secretly  vile  and  scanda- 
lously profane  persons  were  found  amongst 
them  ;  yet  the  apostle  salutes  them  as  the 
church  of  God  ;  To  the  church  of  God 
at  Corinth.  Learn  hence,  That  there  may 
be  a  mixture  of  profane  and  scandalous 
persons  with  real  saints  in  the  church  of     vouchsafed  to  you,  whereby   the  divinity 


Christ  our  Lord. 

As  if  the  apostle  had  said,  "  I  am  very 
thankful  to  God  for  his  grace  and  favour 
bestowed  upon  you  through  Jesus  Christ, 
in  and  by  the  preaching  of  the  gospel,  and 
particularly  for  the  gift  of  tongues,  and 
other  miraculous  gifts  of  the  Holy  Spirit 


God  here  on  earth  ;  there  may  be,  I  say. 
I  mean,  de  facto,  there  have  been,  and 
there  will  be  ;  not  de  jure,  that  there  ought 
to  be  such  a  mixture;  yet  if  so,  this  doth 
not  unchurch  the  assembly  in  which  they 
are  ;  they  are  the  disease  of  the  church,  but 
not  its  death ;  such  corruptions  and  ble- 
mishes cannot  consist  with  the  well-being, 
but  may  consist  with  the  being,  of  particu- 
lar churches.  Observe,  3.  The  salutation 
itself,  Grace  and  peace  from  God  our  Fa- 
ther, and  the  Lord  Jesus  Christ.  Where 
note,  ].  A  double  blessing  desired,  Grace 
and  peace  :  grace  is  of  all  blessings  the  rich- 
est, and  peace  is  of  all  comforts  the  sweet- 
est. Note,  2.  A  double  spring  discovered 
from  whence  this  double  blessing  flows, 
God  and  Christ :  God,  as  the  original  source 


of  the  gospel  (called  here  the  testimony  of 
Christ,  because  it  testifies  of  Christ)  was 
attested  and  confirmed.  He  farther  tells 
them,  he  was  firmly  persuaded  that  God 
would  confirm  them  unto  the  end,  causing 
them  to  persevere  unblamable  in  holiness, 
till  the  coming  of  Christ  to  deliver  his  faith- 
ful servants,  and  remarkably  to  destroy  his 
crucifiers ;  because  of  the  faithfulness  of 
God,  who  having  called  them  to  the  fel- 
lowship of  his  Son,  and  to  partake  of  his 
invaluable  benefits,  will  never  leave  them, 
but  accomplish  the  whole  pleasure  of  his 
will  in  them."  Observe  here,  1.  That 
the  apostle  in  the  third  verse  prayed  afTec- 
tionately  for  the  grace  of  God  to  be 
bestowed  upon  the  Corinthians :  in  his 
fourth  verse  he  thanks  God  abundantly  for 


and  fountain  of  all  good  in   himself;  and     the  grace  they  had  already  received:    and 
Christ,  as  the  donor  and   dispenser  of  all     no  man  has  such  supplies  of  grace,  but  he 


good  to  us :  Note,  3.  The  order  of  the 
words,  first  grace,  then  peace :  there  can 
be  no  peace  without  grace,  and  no  grace 
but  there  will  be  peace ;  there  can  be  no 
peace  but  from  God,  no  peace  from  God 
but  as  a  Father ;  no  peace  from  God  as  a 
Father,  but  as  our  Father  ;  and  he  cannot 


stands  in  need  of  farther  influences  ;  and 
there  is  no  such  way  to  attain  more  grace, 
as  to  be  thankful  for  what  we  have  already 
received.  Observe,  2.  To  whom  the  apos- 
tle returns  his  thanks  for  all  that  grace  the 
Corinthians  had  received ;  even  to  the 
God  of  all  grace  :  /  thank  my  God  for  the 


comfortably  be  said  to  be  our  Father,  but  grace  tvhich  is  given  you.     All  grace  de 

through    our   Lord   Jesus   Christ.      Learn  pends  upon  God,  as  to  its  being  and  pro 

hence.  That  all  that  grace  and  peace  which  duction,  as  to  its  exercise  and  operation 

VOL.    II.  K 


130 


CORINTHIANS; 


Chap. 


as  to  its  growth  and  augmentation,  as  to 
its  evidence  and  manifestation,  as  to  its 
perseverance  and  preservation  ;  he  is  both 
the  author  and  finisher  of  our  faith.  Both 
seed,  increment,  and  perfection,  the  begin- 
nings, increasings,  and  finishings  of  grace, 
are  all  from  God  the  Father,  but  by  and 
through  our  Lord  Jesus  Christ,  who  by  his 
blood  purchased  grace  for  us,  and  by  his 
Spirit  produceth  it  in  us.  Observe,  3. 
That  believers,  in  the  first  ages  of  the  chris- 
tian church,  received  not  only  sanctifying 
graces,  but  the  miraculous  gifts  of  the  Holy 
Spirit,  particularly  the  gift  of  tongues  and 
miracles.  Observe,  4.  That  they  obtained 
these  gifts  by  Jesus  Christ,  and  through 
faith  in  him.  Observe,  5.  That  by  these 
gifts  the  testimony  of  Christ  was  confnri- 
ed,  that  is,  the  doctrine  of  the  gospel, 
testifying  that  Jesus  was  the  true  Messias, 
by  his  being  raised  from  the  dead.  Ob- 
serve, 6.  That  by  these  gifts,  and  by  this 
earnest  of  the  Spirit,  they  had  encourage- 
ment to  expect  and  wait  for  the  approach 
and  coming  of  our  Lord  Jesus  Christ,  ver. 
7.  Ye  come  behind  in  no  gift,  ivniting 
for  the  coining  of  our  Lord  Jesus  Christ. 

10  Now  I  beseech  you,  brethren, 
by  the  name  of  our  Lord  Jesus 
Christ,  that  ye  all  speak  the  same 
thing,  and  that  there  be  no  divisions 
among  you  ;  but  that  ye  be  perfect- 
ly joined  together  in  the  same  raind 
and  in  the  same  judgment. 

These  words  are  a  pathetical  exhorta- 
tion to  a  most  important  duty.  In  which 
observe,  1.  The  duty  itself  directed  and 
exhorted  to  ;  and  that  is,  unity  and  una- 
nimity amongst  christians  :  this  is  threefold, 
the  unity  of  the  head,  of  the  heart,  and 
of  the  tongue:  the  unity  of  the  head,  and 
that  is  an  unity  in  judgment  and  opinion  ; 
the  unity  of  the  heart,  is  an  unity  in  love 
and  affection  ;  and  the  unity  of  the  tongue, 
is  an  unity  in  language  and  expression, 
when  we  speak  all  the  same  things,  and 
with  one  mouth,  as  well  as  with  one  mind, 
glorify  God.  Observe,  2.  The  powerful 
arguments  here  enforcing  this  duty  :  the 
first  is  an  apostolical  obsecration,  I  beseech 
you  ;  he  that  had  authority  to  command, 
has  the  meekness  to  entreat,  and  in  a  sup- 
plicatory way  to  beseech.  The  second  is, 
the  nearness  of  the  relation,  I  beseech  you, 
brethren ;  an  endearing  expression,  and 
full  of  affection  :  they  were  brethren  by 
place   and  nation,  and   brethren  by  faith 


and  profession,  owning  the  same  God,  pro- 
fessing the  same  religion,  animated  by  the 
same  Spirit,  encouraged  by  the  same  pro- 
mises, partakers  of  the  same  hope,  and 
heirs  of  the  same  glory.  The  third  argu- 
ment is,  the  name  he  beseeches  in,  and 
that  is  Christ's:  I  beseech  you  by  the 
nc'jne  of  our  Lord  Jesus  Christ ;  that  is, 
"  I  adjure  you  for  his  sake,  and  his  autho- 
rity, by  all  that  he  had  done,  suffered,  and 
purchased  for  you.  If  you  have  any  re- 
verence for  his  authority  as  a  sovereign,  if 
you  have  any  regard  for  his  undertaking  as 
a  saviour,  look  that  there  be  no  divisions 
amongst  you,  but  that  ye  be  perfectly 
joined  together  in  the  same  mind,  and  in 
the  same  judgments  Observe,  3.  That 
so  exceedingly  was  the  apostle's  heart  set 
upon  this  duty,  that  in  both  his  epistles 
to  the  Corinthians  he  presses  them  very 
earnestly  to  the  love  and  practice  of  it; 
here,  in  his  first  epistle  and  first  chapter ; 
and  in  his  second  epistle  and  last  chapter ; 
Uf  of  one  mind,  live  in  peace,  S^-c.  From 
whence  note.  That  the  apostle  makes  this 
exhortation  to  unity  among  christians  the 
alpha  of  his  first  epistle,  and  the  omega 
of  his  last ;  'tis  the  first  duty  which  he 
commends  to  their  consideration  in  the 
former  epistle,  and  the  last  which  he  recom- 
mends to  their  care  and  practice  in  the  latter 
epistle  ;  intimating  thereby  unto  us,  that 
this  unity  in  judgment  and  affection  is  the 
first  and  last  thing  to  be  respected  among 
christians,  as  being  both  the  beginning  and 
perfection  of  Christianity. 

11  For  it  hath  been  declared  unto 
me  of  you,  my  brethren,  by  them 
which  are  of  the  house  of  Chloe,  that 
there  are  contentions  among  you. 
12  Now  this  I  say,  that  every  one 
of  you  saith,  I  am  of  Paul ;  and  I 
ofApolIos;  and  I  of  Cephas;  and 
1  of  Christ.  13  Is  Christ  divided  > 
was  Paul  crucified  for  you  >  or  were 
ye  baptized  in  the  name  of  Paul  ? 

Observe  here,  1.  The  apostle  declares  a 
reason  why  in  the  foregoing  verse  he 
pressed  his  exhortation  to  love  and  unity 
with  so  much  fervour  and  vehemency  ; 
namely,  because  he  had  received  informa- 
tion that  there  were  contentions  and  sidings, 
divisions  and  parties,  amongst  them,  to  the 
great  scandal  of  Christianity,  which  was  so 
newly  planted  amongst  them.  Whence 
learn,  That  divisions  and  factions  do  quickly 


Chap.  I. 


CORINTHIANS. 


131 


creep  into  the  best  and  purest  churches. 
This  church  of  Corinlh  was  a  garden  newly 
planted  by  St.  Paul  ;  yet,  notwithstanding 
all  his  care  and  personal  inspection,  these 
ill  weeds  of  division  and  dissension  grew 
apace  ;  it  was  not  while  men  slept  that 
liiese  tares  were  sown,  but  while  the  of- 
ficers of  the  church  were  both  awake  and 
watchful.  Observe,  2.  What  was  the  cause 
of  these  divisions  and  dissensions  that  were 
found  among  them  :  it  was  having  men's 
persons  in  admiration,  factiously  crying  up 
one  minister  above  another,  naming  them- 
selves the  followers  of  this  and  that  man, 
setting  up  teachers  one  against  another,  and 
even  Clirist  against  his  minislers.  Learn 
hence.  That  although  it  is  the  people's  duty 
to  have  a  great  and  high  esteem  of  the  mi- 
nisters of  Christ,  yet  must  not  theii  respect 
degenerate  into  a  sinful  admiration  of  their 
persons ;  for  the  factious  affecting  of  one 
minister  above  another,  is  both  sinful  and 
dangerous  ;  it  occasions  enmity  and  dissen- 
sion among  ministers  themselves,  and  their 
people  also,  when  the  gifts  and  abilities  of 
one  are  cried  up  in  contempt  of  others. 
Observe,  3.  That  these  Corinthians  did  not 
only  sinfully  admire  the  persons  of  their 
teachers,  but  also  set  up  their  teachers  as 
heads  of  several  parties,  sinfully  resting  upon 
them,  and  glorying  in  them.  Learn  hence. 
That  it  is  not  barely  unlawful,  but  very 
dangerous  and  exceeding  sinful,  for  persons 
to  call  themselves  by  the  name  of  any  men, 
though  never  so  eminent,  so  as  to  build  or 
pin  their  faith  upon  them  :  we  are  not  be- 
lievers in  Paul  or  Peter,  but  in  Christ  ; 
there  is  but  one  head  of  the  church,  and 
that  is  Christ,  and  he  is  not  divided  :  his 
disciples  we  are  in  whose  name  we  are  bap- 
tized, and  that  is  not  in  the  name  of  any 
man,  but  in  the  name  of  the  Father,  Son, 
and  Holy  Ghost ;  to  build  therefore  our 
faith  upon  any  man,  is  to  make  him  our 
Saviour,  and  to  put  him  in  Christ's  room 
and  place. 

14  I  thank  God  that  I  baptized 
none  of  you  but  Crispus  and  Gaiirs ; 
15  Lest  any  should  say  that  I  had 
baptized  in  mine  own  name.  16 
And  I  baptized  also  the  household 
of  Stephanas:  besides,  I  know  not 
whether  I  baptized  any  other.  17 
For  Christ  sent  me  not  to  baptize, 
but  to  preach  the  j^ospel :  not  with 
wisdom  of  words,  lest  the  cross  of 
Christ  should  be  made  of  none  effect. 


Observe  here,  1.  That  though  baptizing 
were  God's  ordinance,  and  St.  Paul,  as 
Christ's  minister,  had  a  commission  and 
sufficient  authority  to  baptize,  yet  the  pro- 
vidence of  God  so  ordered,  that  he  baptiz- 
ed very  few,  lest  any  should  say  he  bap- 
tized in  his  own  name.  Observe,  2.  That 
among  those  few  he  baptized,  here  is  a 
whole  household  mentioned,  T/tc  house- 
hold pfSfcphaiias.  Where  learn,  That 
as  Abraham,  and  others  under  the  old 
testament,  were  to  bring  their  households 
into  covenant  with  God  by  circumcision, 
so  did  those  that  had  households  under  the 
new  testament  endeavour  to  bring  (heir 
whole  families  into  God's  covenant  by  bap- 
tism. The  gaoler  and  his  house,  Lydia 
and  her  house,  Stephanas  and  his  house- 
hold, are  all  baptized.  Observe,  3.  The 
comparison  here  made  betv.ixt  baptizing 
and  preaching,  and  the  preference  given 
to  the  one  before  the  other :  C/ir/st  sent 
me.  not  to  baptize,  hut  to  preach  ;  that  is, 
rather  to  preach  than  to  baptize:  this  was 
his  great  business,  his  principal  work ; 
though  baptizing  was  wiliiin  his  commis- 
sion, yet  it  was  not  that,  but  preaching  the 
gospel  to  convert  souls  to  Christ,  that  he 
was  called  after  such  a  wonderful  manner, 
and  endued  with  such  extraordinary  gifts 
for  the  performance  of.  It  is  neither  wise, 
nor  safe,  to  cry  up  one  ordinance  of  God 
above  another,  but  to  have  them  all  in  esti- 
mation, and  none  more  than  the  preaching 
of  the  gospel,  which  is  one  principal  part 
of  our  commission.  Observe,  4.  The 
manner  after  which  Christ  sent  St.  Paul  to 
preach  the  gospel :  Not  with  wisdom  oj 
woi'ds,  lest  the  cross  of  Christ  should  be 
made  of  no  effect ;  that  is,  not  attracting 
and  drawing  men  to  the  faith  by  the  power 
of  human  eloquence,  lest  the  doctrine  of 
Christ  should  be  rendered  suspected  by 
such  a  pompous  way  of  preaching.  Plain 
truths,  without  art  and  varnish,  may  be 
conveyed  with  more  warmth  and  vigour 
to  the  conscience,  than  all  the  charms  of 
human  eloquence  from  the  most  fluent  and 
popular  tongue.  The  way  and  manner  of 
St.  Paul's  preaching  was  grave  and  serious, 
pious  and  ardent,  plain  and  profitable. 
With  what  brevity,  without  darkness ; 
with  what  gravity,  without  affectation ; 
with  what  eloquence,  without  meretricious 
ornament,  were  St.  Paul's  discourses! 
solidly  instructing  men  in  the  great  and 
necessary  duties  of  the  gospel,  and  furnish- 
ing them  with  arguments  and  motives  to 
a  good  life,  and  this   in  such  a  plain  and 


132 


CORINTHIANS. 


Chap.   I. 


familiar  manner,  that  the  success  and  pre- 
valency  of  his  preaching  appeared  to  be  of 
God,  and  not  of  man. 

18  For  tVie  preaching  of  the  cross 
is  to  them  that  perish  foolishness  ; 
but  unto  us  which  are  saved  it  is 
the  power  of  God.  19  For  it  is 
written,  I  will  destroy  the  wisdom 
of  the  wise,  and  will  bring  to  nothing 
the  understanding  of  the  prudent. 
20  Where  is  the  wise  ?  where  is  the 
scribe  ?  where  is  the  disputer  of  this 
world  ?  hath  not  God  made  foolish 
the  w  isdom  of  this  world  ? 

Observe  here,  1 .  The  character  and  de- 
scription given  of  the  preaching  of  the  gos- 
pel :  it  is  called  the  preaching  of  the  cross, 
that  is,  of  a  crucified  Saviour  ;  it  represents 
him  virho  died  upon  the  cross  as  the  proper 
object  of  our  faith  and  hope,  of  our  affiance 
and  trust.  Observe,  2.  The  low  and  mean 
esteem  which  the  philosophers  and  wise 
men  among  the  heathens  had  of  the  doc- 
trine of  the  cross,  and  of  the  preaching  of 
the  gospel  ;  they  esteemed  it  foolishness : 
The  preaching  of  the  cross  is,  to  them  that 
perish,  foolishness.  So  esteemed,  1.  In 
regard  of  the  subject  of  it ;  it  is  the  doc- 
trine of  the  cross,  that  is,  of  a  crucified  and 
despised  Saviour  -,  it  acquaints  us,  that  the 
eternal  God,  in  the  fulness  of  time,  be- 
came a  mortal  man  ;  that  life  became 
subject  to  death,  and  blessing  subject  to  a 
curse  ;  all  which  are  such  appearing  con- 
tradictions, that  natural  reason  is  very  prone 
to  scorn  and  deride  them.  2.  The  wisdom 
of  the  world,  or  the  wise  men  among  the 
Gentiles,  did  esteem  the  preaching  of  the 
gospel  foolishness,  in  regard  of  the  manner 
of  it  ;  because  the  gospel  doth  nakedly  and 
barely  propound  some  doctrines  of  faith, 
and  positively  requires  our  assent  to  them 
from  the  evidence  of  the  things  themselves, 
and  from  the  authority  of  the  principal 
speaker,  God  himself.  The  mysteries  of 
the  christian  religion,  though  not  contrary 
to  reason,  yet  are  above  our  comprehension  ; 
notwithstanding  which,  they  do  not  only 
require  our  assent,  but  also  challenge  the 
obedience  and  adoration  of  our  faith.  Now 
the  wisdom  of  the  world  is  not  satisfied 
with  God's  awroc  t<pr),  with  God's  authority 
in  asserting  ;  but  requires  that  every  doc- 
trine of  faith,  and  every  mystery  of  the 
gospel,  be  made  so  plain  and  obvious,  so 
clear  and   perspicuous,  that   their  shallow 


reason  may  be  able  fully  to  comprehend  it  : 
for  these  reasons  is  the  preaching  of  the 
cross,  to  ihem  that  perish,  foolishness. 
Observe,  3.  What  efficacy  and  virtue  the 
gospel  is  of  unto  believers  :  Unto  us  which 
are  saved,  says  the  apostle,  it  is  the  pow- 
er of  God;  that  is,  a  powerful  instrument 
in  God's  hand  for  men's  conversion  and 
salvation ;  the  word  preached  is  the  organ 
or  instrument  through  which  the  vital 
power  of  the  Spirit  is  conveyed  unto  the 
souls  of  sinners,  how  much  soever  it  is  con- 
temned and  despised  in  the  world.  Ob- 
serve, 4.  How  the  apostle  upbraids  the  pride 
and  folly  of  the  learned  philosophers  and 
reputed  wise  men  among  the  heathens,  who, 
though  they  excelled  in  natural  wisdom, 
yet  despised  evangelical  truths,  making 
reason  their  supreme  rule,  and  philosophy 
their  highest  principle.  "  Where,  says  the 
apostle,  is  the  wise  ?  ■where  is  the  scribe  ? 
where  is  the  disputer  of  this  world? 
That  is,  where  is  the  wisdom  now  of  the 
wisest  philosopher  among  the  Gentiles  ? 
where  is  the  wisdom  of  the  scribe,  or  the  in- 
terpreter of  the  law  among  the  Jews  ? 
where  is  the  disputer  of  this  world,  or 
the  curious  searcher  into  the  depths  and  se- 
crets of  nature  ?  Let  them  show  so  many 
brought,  by  all  their  wisdom,  learning,  and 
eloquence,  to  the  knowledge  of  God,  and 
to  the  practice  of  their  duty,  as  the  preach- 
ing of  a  crucified  Christ  hath  done ;  yea, 
all  their  natural  wisdom  is  mere  folly,  in 
comparison  of  the  glorious  effects  which  the 
preaching  of  the  gospel  has  produced." 

21  For  after  that,  in  the  wisdom 
of  God,  the  world  by  wisdom  knew 
not  God,  it  pleased  God  by  the 
foolishness  of  preaching  to  save  them 
that  believe. 

Observe  here,  1.  That  the  frame  of  this 
world,  or  the  work  of  creation,  is  here  call- 
ed the  wisdom  of  God ;  the  name  of  the 
cause  is  given  to  the  effect,  because  divine 
wisdom  shines  so  clearly  forth  in  the  work 
of  creation;  the  beautiful  frame  of  heaven 
and  earth  doth  discover  the  several  excel- 
lences and  perfections  which  are  in  God, 
and  amongst  the  rest  his  admirable  and  un- 
erring wisdom.  Observe,  2.  What  is 
here  affirmed  concerning  the  most  wise 
and  learned  men  among  the  heathens, 
namely,  that  with  all  their  wisdom  they 
hiew  not  God ;  that  is,  they  did  not  own 
and  acknowledge  him,  serve  and  glorify 
him,  as   they  should  and  ought  to  have 


Chap.  I. 


I  CORINTHIANS. 


133 


done.  Tilt  -world  bi/  wisdojn  kncxp  not 
God,  that  is,  tliey  knew  liim  confusedly 
but  not  distinctly  :  they  knew  in  general, 
that  a  God  there  was,  but  knew  not  par- 
ticularly who  the  true  God  was ;  they 
knew  him  notionally,  but  not  practically  ; 
their  knowledge  had  no  infiucnce  upon 
their  hearts  or  lives;  they  knew  him  as 
essentially  considered  in  himself,  but  knew 
him  not  relatively,  as  considered  in  Christ ; 
they  knew  not  Immanuel,  God  with  us, 
and  becoming  a  Mediator  for  us,  him  they 
did  not  know.  Learn  hence.  That  the 
greatest  wits  of  the  world,  having  no  more 
but  the  common  light  of  nature,  and  the 
advantage  of  human  accomplishments,  are 
oft-times  exceedingly  ignorant  as  to  the 
spiritual  and  saving  knowledge  of  God  and 
Christ;  human  wisdom  and  divine  know- 
lodge,  as  they  are  distinct  in  their  nature, 
so  they  are  separable  in  their  subject :  let 
those  that  have  both,  bless  God  with  eter- 
nal thanksgivings.  Observe,  3.  God's 
gracious  supply  of  that  defect  which  the 
world  laboured'  under :  when  by  all  their 
wisdom,  collected  from  the  book  of  the 
creature,  they  could  not  arrive  at  the  right 
knowledge  of  the  true  God,  then  it  pleased 
God  by  the  foolishness  of  preaching  to 
save  them  that  believe.  Where  note,  1. 
The  persons  described  whom  the  wisdom 
of  God  thinks  fit  to  save  :  thein  that  be- 
lieve ;  them  exclusively,  and  none  but 
them.  Note,  2.  The  great  instrumental 
means  which  the  wisdom  of  God  ordained  in 
order  to  the  believer's  salvation,  namely,  the 
preaching  of  the  gospel ;  it  pleased  God 
bfi  preaching  to  save  them  that  believe. 
Note,  3.  The  mean  and  low  opinion,  the 
vile  and  base  esteem,  which  the  world  have 
of  this  venerable  ordinance  of  God,  the 
preaching  of  the  gospel  ;  they  think  fit  to 
style  it  foolishness,  the  foolishness  of 
preaching.  Note,  4.  The  moving,  impell- 
ing, and  impulsive  cause  of  this  gracious 
dispensation,  to  wit,  the  preaching  of  the 
gospel  in  order  to  men's  salvation  ;  and  that 
is,  the  good-will  and  pleasure  of  a  gracious 
God  :  J/  pleased  God  by  the  foolishness 
of  preaching  to  save  them  that  believe. 

22  For    the  Jews  require  a    sign, 
anfl    tlie  Greeks  seek  after  wisdom  : 

23  But  we  preach  Christ  crucified, 
unto  the  Jews  a  stumblinir-block, 
and   unto   tlio   Greeks    foolishness  ; 

24  But  unto  them  which  are  called, 
both  Jews  and  Greeks,   Christ   the 


power  of  God,  and  the  wisdom  of 
God.  25  Because  the  foolishness 
of  God  is  wiser  than  men  ;  and  the 
weakness  of  God  is  stronger  than 
men. 

Observe  here,  1.  How  both  Jews  and 
Gentiles  conspired  together  in  their  con- 
tempt and  rejection  of  the  gospel  :  the 
Jews  require  a  sign  ;  that  is,  besides  all 
the  miracles  and  the  resurrection  of  Christ, 
the  Jews  require  some  sign  from  heaven  to 
prove  that  Christ  was  sent  from  God  :  so 
unreasonable  and  obstinate  was  their  infi- 
delity, that  all  the  miracles  of  our  Saviour's 
life,  death,  and  resurrection,  could  not  re- 
move it.  And  the  Greeks  seek  after  wis- 
dom, that  is,  they  look  for  profound  wis- 
dom, eminent  learning,  and  deep  philoso- 
phy, in  the  gospel ;  and  scorn  it,  because 
they  find  not  there  what  they  expected  : 
The  Jews  require  a  sign,  and  the  Greeks 
seek  after  wisdom.  Observe,  2.  The 
apostle's  peremptory  resolution  to  preach 
Christ  crucified,  though  he  were  to  the 
Jews  a  stumbling-block,  and  to  the  Greeks 
foolishness.  But  how  was  Christ  a  stum- 
bling-block to  the  Jews  ?  Answer,  In  re- 
gard of  his  poverty  and  sufferings,  the 
meanness  and  misery  of  his  condition  in 
the  world.  They  expected  that  their  Mes- 
sias  should  be  a  victorious  prince,  one  that 
should  rescue  them  from  their  enemies;  in- 
stead of  which  they  find  this  Jesus  to  be 
overcome  by  his  enemies  ;  that  he  had  no 
power  to  defend  himself,  much  less  to  deliver 
them  ;  that  he  was  deserted  by  God,  whom 
he  called  his  father,  tbrsaken  by  his  follow- 
ers, whom  he  styled  disciples,  scourged  with 
rods,  crowned  with  thorns,  ignominiously 
treated,  shamefully  crucified  ;  this  was  to 
the  Jews  a  stumbling-block,  and  continues 
so  to  be.  But  how  was  Christ  to  the 
Greeks  foolishness  ?  Answer,  The  Gen- 
tiles despised  the  gospel  of  Christ,  as  an  ab- 
surd, ridiculous,  and  ill-contrived  fable  ;  for 
what  appearance  could  be  more  unbe- 
coming God,  and  injurious  to  his  perfec- 
tions, than  to  take  the  frail  garment  of  flesh, 
to  be  torn  and  trampled  upon  >  They 
concluded  the  incarnation  impossible,  that  a 
being  infinitely  perfect  should  unite  with  a 
natLire  so  inferior  to  itsell  ;  and  rejected 
the  doctrine  of  our  Saviour's  death,  as  an 
impiety  contumelious  to  God  :  they  could 
not  reconcile  servitude  with  sovereignty, 
punishment  with  innocence,  the  lowest  of 
human  miseries  with  the  highest  of  divine 
honours  ;  and  accordingly  they  esteemed 


134 


I  CORINTHIANS. 


Chap.  I. 


it  foolishness  to  expect  eternal  life  from 
him  that  was  put  to  death,  and  that  lie 
should  bring  them  to  the  highest  glory, 
who  suffered  himself  in  the  lowest  weak- 
ness. Tiins  was  the  preac/iing  of  Christ 
crucified  to  the  generality  of  the  Je'j;.?  a 
st!H)/d/i)ig-/)/oc/i,  and  to  the  Greeks  fool- 
ishness. But  observe,  3.  It  was  not  thus 
unio  ail  ;  there  was  a  number  of  both  con- 
verted and  saved  by  the  doctrine  of  the 
cross,  unto  whom  Christ  was  the  power  of 
God,  and  thcivisdo?/!  of  God.  Here  note, 
1.  That  Christ  was  tiie  power  of  God  : 
Isaiah  styles  him  the  mij^hty  God,  chap. 
ix.  6.  Works  of  migiity  power  were  per- 
formed by  him;  as  ti:e  work  of  creation, 
Coloss.  i.  16.  Bj/  him  were  ell  things 
created  in  heaven  and  in  earth.  Tiie 
work  of  providence,  Hfb.  i.  3.  He  tip- 
holdeth  all  things  by  the  word  of  his 
power.  Tiie  work  of  redemption.  Gal.  iii. 
13.  Christ  hath  redeemed  us  from  the 
curse  of  the  law,  being  made  a  curse  for 
us.  The  curse  and  wrath  of  God  was  a 
burden  that  would  iiave  broke  tiie  back  of 
angels ;  none  could  stand  under  it  but 
Christ,  and  not  he  neither  as  mere  man,  but 
as  supported  by  the  infinite  power  of  his 
Godhead.  2.  Christ  is  the  wisdom  of  God  : 
his  divine  nature  had  a  fulness  of  infinite 
and  uncreated  wisdom  found  with  it;  also  his 
human  nature  had  a  fulness  of  infused  and 
created  wisdom  found  in  it  ;  and  the  re- 
demption of  man  by  Jesus  Christ  was  a 
design  of  admirable  wisdom.  He  that  turns 
his  back  upon  Christ,  rejects  the  wisdom  of 
God,  and  renders  his  ruin  both  dreadful 
and  certain  ;  they  must  perish  eternally  by 
the  hand  of  strict  justice,  who  will  not  be 
saved  according  to  the  methods  of  divine 
wisdom,  which  are  to  save  us  from  hell  by 
saving  us  from  our  sins.  Observe,  4.  The 
reason  assigned,  why  the  preaching  of 
Christ  crucified  became  the  power  of  God 
unto  salvation  :  because  the  weakness  of 
God  is  stronger  than  men  ;  that  is,  the 
ordinances  and  institutions  of  God,  though 
they  seem  weak  and  foolish  in  the  eye  of 
the  world,  yet  are  more  efficacious  and  pow- 
erful than  alj  the  wisdom  of  worldly  men. 
Learn  hence,  that  the  ordinances  and  insti- 
tutions of  God,  and  particularly  the  preach- 
ingofthegospel, though  despised  bvthe  men 
of  the  world,  yet  by  the  power  of  God  have 
glorious  operations,  and  produce  wonderful 
effects.  The  weahncss  of  God  is  stronger 
than  men,  that  is,  the  weakest  instru- 
meijts  which  God  uses,  are  stronger  in  their 
effects  than  the  strongest  which  men  can 


use:  and  the  foolishness  of  God  is  wiser 
than  men  :  not  that  there  is  either  foolish- 
ness or  weakness  in  God,  but  that  which 
men  account  foolishness  and  weakness,  and 
deride  as  such,  doth  yet  overcome  all  their 
admired  wisdom  and  strength  :  and  if  the 
wisdom  of  man  cannot  match  the  foolish- 
ness of  God,  how  shall  it  vie  and  contend 
with  the  wisdom  of  God  ?  No  wisdom  or 
power  of  man  can  stand  before  the  fool- 
ishness and  weakness,  much  less  before  the 
wisdom  and  power,  of  Gnd  :  The  foolish- 
ness of  God  is  wiser  than  men,  and  the 
weahness  of  God  is  stronger  than  jnen. 

26  For  ye  see  your  calling-,  bre- 
thren, how  that  not  many  wise  men 
after  the  flesh,  not  many  mighty, 
not  many  noble,  are  called  :  27 
But  God  hath  chosen  the  foolish 
things  of  the  world,  to  confound  the 
wise ;  and  God  bath  chosen  the 
weak  things  of  the  world,  to  con- 
found the  things  which  are  mighty  ; 
IP.  And  base  things  of  the  world, 
and  thiniis  which  are  despised,  hath 
God  chorten,  yea,  and  things  which 
arc  not,  to  bring  to  nought  things 
that  arc  ;  19  That  no  flesh  should 
glory  in  his  presence. 

Observe  here,  1.  The  singular  favour 
which  our  apostle  calls  upon  the  Corin- 
thians to  eye  and  view,  namely,  their  ef- 
fectual vocation  and  calling  out  of  hea- 
thenism to  the  profession  of  Christianity  : 
You  see  your  calling,  brethren.  Such 
as  are  exalted  by  God  in  any  kind,  ought 
to  call  to  mind  their  former  meanness ; 
but  those  that  are  persuasively  called  by 
God  out  of  a  state  of  nature,  ought  fre- 
quently to  observe  and  consider  the  worth 
and  weight  of  that  mercy,  and  the  freeness 
of  that  d'vine  favour :  Brethren,  see,  and 
take  notice  of  your  calling.  Observe,  2. 
That  God  has  in  all  ages  called  some  of  all 
ranks  and  degrees  of  men,  of  the  wise 
and  great,  the  rich  and  noble,  to  the 
kno\yledge  of  himself  and  his  Son.  Not 
many  wise,  not  many  mighty,  not  many 
noble,  are  called  ;  he  doth  not  say,  not 
any,  but  not  many,  lest  the  world  should 
think  that  christians  were  deceived  through 
their  simplicity  and  weakness  ;  one  rich 
Joseph  of  Arimathea,  one  honourable 
Nicodemus,  one  Crispus,  a  ruler  of  the  sy- 
nagogue, but  not  many  men  of  might  and 
power.     Men  of  strong  reason  and  sharp- 


Chap.  I. 


CORINTHIANS. 


135 


ness  of  wit,  are  too  proud  and  stout  to  stoop 
to  the  simplicity  of  the  gospel,  and  the  hum- 
bling, selt-denying  terms  of  it ;  yet  some 
of  the  wise  and  mighty  are  called,  lest 
any  thing  in  man  should  seem  too  hard 
for  the  grace  of  God  •,  but  not  many,  lest 
worth  and  worthiness  in  us  should  be 
thought  the  motive  that  rules  God.  Men 
of  greatest  tame  and  renown  in  the  world, 
have  been  tlie  fiercest  enemies  against 
Christ  and  Christianity.  Galen,  the  chief 
physician,  Porphyiy,  a  chief  philosopher, 
Lucian,  a  chief  orator,  with  many  others, 
were  all  professed  enemies  of  the  christian 
religion.  Wherefore  observe,  3.  That 
although  God  called  some  of  the  wise,  rich, 
and  noble,  amongst  the  Jews  and  Gentiles, 
to  espouse  Christianity,  yet  the  far  greater 
number  of  those  which  hear  his  voice,  and 
obey  his  call,  are  poor  and  mean,  and  in 
the  world's  esteem  weak  and  foolish,  base 
and  despicable  :  God  hath  chosen  foolisk 
things  to  confound  the  xoise,  and  xoeak 
things  to  confound  the  ?nighti/.  This 
was  verified  in  tne  choice  which  God  made 
of  the  apostles,  vvho  first  planted  Chris- 
tianity in  the  world,  and,  though  illiterate 
fishermen,  confuted  and  confounded  the 
wisest  among  philosophers ;  and  also  in 
the  choice  God  made  of  the  primitive  chris- 
tians, who  first  entertained  the  gospel,  who 
were  a  poor,  despised  company,  James  ii. 
5.  Hath  not  God  chosen  the  poor  of 
this  world,  rich  in  faith  and  heirs  of  the 
kingdo?u  ?  This  choice  Christ  thanks  his 
Father  for.  Matt.  xi.  25,  and  the  wisdom 
of  God  therein  deserves  our  highest  admi- 
ration ;  because  thereby,  1.  God  plainly 
showed,  that  Christianity  needed  no  worldly 
props  to  support  it.  As  it  was  first  plant- 
ed and  propagated  by  weak  and  contemp- 
tible means  and  instruments,  so  it  is  still 
upheld  and  supported  without  human 
policy  or  riches  :  God  can  outwit  wise  men 
by  fools,  and  overpower  mighty  men  by 
those  that  are  weak  ;  witness  the  apostles 
and  primitive  christians.  2.  God  by  this 
choice  of  the  weak  and  foolish,  of  the  base 
and  despised,  does  pour  conlempt  upon 
those  things  which  are  most  admired  among 
men,  namely,  the  internal  endowments  of 
the  mind,  strong  reason,  and  sharpness  of 
wit ;  and  the  external  gifts  of  providence, 
nobilitv  of  birth,  riches,  and  honours. 
Lord  !  what  shame  and  confusion  of  face 
will  cover  the  noble  and  honourable,  the 
great  and  mighty,  the  rich  and  wealthy, 
in  the  coming  world,  when  they  shall  see 
those  poor  christians,  whom  they  despised 


for  their  poverty,  scorned  for  their  mean- 
ness of  parts,  as  unworthy  to  come  into 
their  presence,  highly  exalted  in  the  favour 
of  God,  and  proclaimed  the  heirs  of  his 
kingdom  !  For  as  here  God  has  more  rent, 
and  better  paid  him  (as  the  great  Landlord 
of  the  world)  from  many  smoky  cottages, 
than  from  divers  great  palaces,  where  per- 
sons wallow  in  plenty,  and  forget  God  ; 
so  will  God  own  his  faithful,  though  de- 
spised servants,  at  the  great  day,  and  make 
it  evident  to  angels  and  men,  that  he  ac- 
ctpteih  not  the  person  of  princes,  nor  rc- 
gardeth  the  rich  ?nore  than  the  poor ; 
but  every  one  that  here  feared  him,  and 
wrought  righteousness,  shall  be  accepted  of 
him,  and  rewarded  by  him. 

30  But  of  him  are  ye  in  Christ. 
Jcsiis,  who  of  God  is  made  nnto  iis 
wisdom,  and  righteousness,  and 
sanclification,  and  redemption  :  31 
Tiiat,  according  as  it  is  written.  He 
that  glorieth,  let  him  glory  in  the 
Lord. 

Our  apostle  had  in  the  foregoing  verses 
acquainted  the  Corinthians  how  low  and 
despicable  their  outward  condition  was  in 
this  world  :  he  tells  them  the  world  looked 
upon  themasuTrt/f  and  /bo//s/;,  and,assuch, 
despised  and  disdained  them,  but  as  a  super- 
abundant recompence  for  the  despicable 
meanness  of  their  outward  condition,  he  tells 
them  what  they  are  in  Christ  Jesus,  how 
rich  they  are  as  christians ;  that  Christ  is 
made  unto  them  tvisdoin,  righteousness, 
sanctification,  and  redemption.  Observe 
here,  1.  An  enumeration  of  the  believing 
christian's  privileges,  received  by  virtue  of 
his  interest  in  Christ,  and  union  with  him  ; 
and  they  are  v-'isdoin,  righteousness,  sanc- 
tif  cation,  and  redemption  :  to  relieve  us 
against  our  ignorance  and  blindness,  he  is 
our  uHsdom,  the  fountain  of  divine  illumi- 
nation, enabling  us  to  see  both  our  sin  and 
danger ;  to  discharge  us  from  the  burden 
of  our  guilt  and  obnoxiousness  to  divine 
wrath,  he  is  our  righteousness,  the  author 
of  justification,  procuring  for  us  remission 
of  sin,  and  acceptance  with  God  ;  to  free 
us  from  the  pollution  and  power  of  sin,  he 
is  our  sanctification  :  purging  us  by  his 
Spirit,  as  well  as  pardoning  by  his  blood, 
coming  both  by  water  and  blood  into  our 
souls:  and  to  set  us  at  liberty  from  capti- 
vity and  thraldom  to  sin  and  Satan,  and 
the  law,  he  is  made  our  redemption,  that 
is,  tlie  blessed  author  of  a  beloved  redemp- 
tion, not  from  Egyptian  bondage  or  Baby- 


136 


I  CORINTHIANS. 


Chap. 


lonish  captivity,  but  from  the  dominion  of 
sin  and  servitude  to  Satan,  from  the  wrath 
of  God,  from  the  curse  of  the  law,  from  the 
danger  and  dread  of  deatli.  Learn  hence. 
That  God  hath  stored  up  in  Christ  all  that 
we  want,  a  suitable  and  full  supply  for  every 
need,  and  made  it  communicable  to  us:  he 
is  our  wisdom,  our  righteousness,  our  sanc- 
tification,  and  redemption,  our  ail  in  all, 
our  all  in  the  want  of  all.  Observe,  2. 
The  method,  way,  and  manner,  by  and 
after  which  behevers  come  to  be  invested 
with,  and  made  partakers  of,  these  glorious 
privileges :  Christ  of  God  is  made  unto 
us;  this  denotes,  (1.)  That  Christ  with 
all  his  benefits  becomes  ours  by  a  special 
and  effectual  application  -.  he  is  made  unto 
us.  (2.)  That  this  application  of  Christ  is 
the  work  of  God,  and  not  of  man  ;  of  God 
he  is  7}iade  unto  us.  Learn  hence.  That 
the  Lord  Jesus  Christ,  with  all  the  precious 
fruits  and  invaluable  benefits  of  his  death, 
became  ours  by  God's  special  and  effectual 
application.  Observe,  3.  The  reason  here 
assigned  why  the  whole  economy  of  grace 
is  put  into  the  hand  of  Christ,  why  all  is 
communicated  by  him,  and  derived  from 
him,  namely,  that  all  the  saints'  glorying 
may  be  in  him,  and  not  in  themselves: 
T/iat  nojiesh  sfiould ^lori/  in  his  presence, 
but  as  it  is  written.  Let  iiim  that  glorieth, 
glory  in  the  Lord,  ver.  29,  3L  Infinite 
wisdom  and  sovereign  pleasure  has  centred 
all  grace  in  Christ  •,  it  hath  pleased  the 
Father  that  in  him  should  all  fulness  dwell; 
and  the  fulness  that  is  in  him  is  a  ministe- 
rial fulness,  it  dwells  in  him  on  purpose  to 
dispense  to  us,  according  as  our  exigences 
do  require,  and  our  faith  deserve ;  lor  of 
him  arc  we  in  Christ  Jesus,  who  of  God 
is  made  unto  us  wisdorn,  righteousness, 
sanctif  cation,  and  redemption  :  that,  ac- 
cording cs  it  is  written.  He  that  glorieth, 
let  liun  glory  in  the  Lord. 
CHAP  .  IL 
A  ND  1,  brethren,  when  I  came  to 
"^\ou,  came  not  with  excellency 
of  speech  or  of  wisdom,  declaring 
unto  you  the  testimony  of  God  : 

Our  apostle  had  in  the  foregoing  chapter 
declared  how  Christ  had  sent  him  to  preach 
the  gospel  in  the  plainness  and  simplicity 
oi  \i,  not  with  the  wisdom  of  words,  ver. 
17.  that  is,  not  in  a  pompous  and  flourish- 
ing way  and  manner  of  preaching,  mingling 
the  simplicity  of  the  gospel  with  human 
wisdom  :  accordingly  in  this  verse  he  tells 
them,  that  when,  pursuant  to  his  commis- 


sion, he  came  and  preached  to  them  at 
Corinth,  he  ca7nc  not  with  excellency  of 
speech  ;  that  is,  he  studied  not  to  gratify 
their  curiosity  with  rhetorical  strains  or 
philosophical  niceties,  to  please  their  wanton 
wits,  but  solidly  to  inform  their  judgments 
with  the  great  and  necessary  duties  of  the 
gospel,  and  to  furnish  them  with  the  strong- 
est arguments  and  motives  for  a  good  life. 
This  is  preaching  :  but  had  he  come  with 
human  wisdom,  this  would  have  detracted, 
1.  From  the  excellency  of  the  gospel, 
which,  like  the  sun,  shines  best  with  its  own 
beams  ;  scripture  eloquence  is  most  piercing 
and  demonstrative,  and  convinceth  a  man 
by  its  own  evidence  ;  human  wisdom 
charms  the  ear,  but  this  strikes  the  con- 
science. 2.  Tt  would  have  detracted  from 
the  glory  of  God,  which  is  more  honoured 
by  the  plainness  and  simplicity  of  the 
gospel,  than  by  the  luxuriances  of  wit,  or 
the  most  admired  oratory  in  the  world;  all 
human  wisdom  must  be  denied  when  it 
comes  in  competition  with,  or  stands  in  op- 
position to,  the  doctrine  of  the  gospel. 
Observe  farther.  The  title  given  to  the  gos- 
pel, which  he  preached  amongst  them  in 
so  much  plainness  and  simplicitv  :  he  styles 
it  the  testimony  of  God.  Where  note. 
That  the  testimony  of  the  apostles  concern- 
ing Christ's  death,  resurrection,  and  ascen- 
sion, is  called  the  testimony  of  God,  be- 
cause God  testified  and  bare  witness  to  the 
truth  of  these  doctrines  by  signs  and  won- 
ders, and  divers  miracles  and  gifts  of  the 
Holy  Ghost. 

2  For  I  determined  not  to  know 
any  thing  among"  you,  save  Jesus 
Christ,  and  him  crucified. 

That  is,  "  I  determined  not  to  discover 
to  you,  or  display  before  you,  the  elo- 
quence and  wisdom  of  the  Greeks,  or  to 
give  you  any  other  knowledge  but  that 
of  a  crucified  Saviour,  which,  alas!  is  to 
them  foolishness."  Yet  must  not  the^e 
words  be  understood  absolutely,  but  com- 
paratively ;  not  as  if  the  apostles  did  abso- 
lutely despise  or  contemn  all  other  study 
and  knowledge,  much  less  vilify  true  phi- 
losophy, logic,  or  oratory  ;  for  all  know- 
ledge is  useful  to  him  that  knows  how  to 
refer  it  to  right  ends,  and  God  has  made 
nothing  knowable  in  vain  ;  but  that  all 
other  knowledge,  without  the  knowledge 
of  Jesus  Christ,  is  insignificant  and  inef- 
fectual. Note  here,  1.  The  subject-matter 
of  St.  Paul's  study  and  preaching,  it  was 
Jesus  Christ :  not  Jewish  traditions,  not 
the  Gentiles'  philosophy,  but  him  in  whom 


Chap.  II. 


CORINTHIANS. 


137 


nre  hid  all  the  treasures  of  wisdom  and 
knoxoledse.  Note,  2.  The  special  relation 
in  which  our  apostle  chose  to  study  and 
preach  Jesus  Christ ;  and  that  was  as  cru- 
cified ;  Christ  above  ail  other  subjects,  and 
Christ  crucified  above  all  oiher  considera- 
tions, because  Christ  crucified  was  to  the 
Jews  a  stumbling-block,  and  to  the  Greeks 
foolishness  :  human  wisdom  despised  the 
suiferings  of  Jesus  Christ,  but  the  apostle 
made  them  the  subject  of  his  study,  and 
the  scope  of  his  preaching.  Learn  hence, 
1.  That  as  all  of  Christ,  so  more  especially 
his  death  in  all  the  mysteries  of  it,  ought 
to  be  the  principal  subject  of  a  christian's 
study  and  knowledge.  Learn,  2.  That  as 
there  is  no  doctrine  more  excellent  in  itself, 
so  none  more  necessary  to  be  preached, 
than  ttie  doctrine  of  Jesus  Christ,  and  him 
crucified.  Oh  !  let  ministers  then  preach, 
and  by  preaching  prepare  their  people  to 
receive  the  knowledge  of  Jesus  Christ,  and 
him  crucified.  And  let  both  ministers  and 
people  count  all  things  but  dross  in  com- 
parison of  (hat  excellency  which  is  in  the 
knowledge  of  Christ  Jesus  our  Lord. 

3  And  I  was  with  you  in  weakness, 
and  in  fear,  and  in  mucli  tremlding. 

Observe  here,  1.  How  the  apostle  de- 
clares that  his  person  was  suitable  to  his 
preaching,  both  plain,  neither  pompous. 
2  Cor.  X.  10.  He  tells  us.  That  his  bodily 
presence  luas  -weak  and  mean,  and  his 
speech  contemptible.  Tradition  tells  us, 
that  Paul  (according  as  his  name  signifies) 
was  a  man  of  a  very  little  stature,  his  voice 
small,  and  wanting  that  presence  which 
some  others  had.  Observe,  2.  Some  pain 
that  the  apostle  was  in,  fearing  lest  the  in- 
firmity of  his  flesh  should  render  hiin  as 
a  minister  despicable  m  the  eyes  of  any,  or 
the  course  of  the  gospel  be  hindered  and 
obstructed  by  his  bodily  infirmities;  for 
this  was  he  with  them  in  fear  and  mnch 
trembling^.  Nothing  doth  so  much  atiect 
and  afflict  the  ministers  of  Christ,  as  an  ap- 
prehension and  fear  lest  any  thing  in  or 
from  themselves  should  obstruct  or  hinder 
the  success  of  the  gospel  which  they  teach. 
It  is  sad  when  our  people  take  occasion, 
either  from  our  poverty  or  mean  appear- 
ance, to  despise  our  message,  or  from  any 
natural  imperfections  found  with  us  ;  but 
much  sadder,  when  such  moral  blemishes 
are  found  with  us,  as  to  render  us  the  oc- 
casion of  our  own  contempt,  and  the  cause 
of  our  ministry's  unsuccessful uess. 

4  And  inv  speech  and  my  preach- 


ing was  not  with  enticing  words  of 
man's  wisdom,  but  in  demonstration 
of  the  Spirit  and  of  power  :  5  That 
your  faith  should  not  stand  in  the 
wisdom  of  men,  but  in  the  |)ower  of 
God. 

Here  our  apostle  goes  on,  declaring  after 
what  manner  he  did,  and  did  not,  preach 
the  gospel  of  Christ  to  the  Corinthians. 
Note,  L  How  he  did  not  preach  unto  them: 
he  tells  us,  that  his  preachin^r  was  not 
with  enticincr  words  of  7nan's  wisdom  ; 
that  is,  his  preaching  was  not  garnished 
with  human  eloquence,  did  not  consist  in 
rhetorical  tropes,  was  not  accompanied 
with  the  witty  insinuations  of  artificial 
learning,  which  pleases  the  ear,  but  affects 
not  the  heart ;  therefore  the  apostles  did 
not,  like  rhetoricians  and  orators,  polish 
their  discourses  with  an  afTected  curiosity 
and  exactness  of  language:  but  although 
they  came  in  plainness,  yet  not  in  rudeness 
of  speech  ;  our  apostle's  preaching  at  Co- 
rinth was  great  and  serious,  pious  and  ar- 
dent, plain  and  profitable.  With  what 
brevity,  without  darkness  ;  with  what  gra- 
vity, without  affectation  ;  with  what  na- 
tural eloquence,  without  meretricious  orna- 
ment, were  St.  Paul's  discourses!  A  minis- 
ter's words  ought  not  to  be  insfantia,  but 
injlammantia :  not  high-swelling,  but 
heart-inflaming  words.  Note,  2.  How  the 
apostle  did  preach  unto  the  Corinthians ; 
namely, /«  the  demonstration  of  the  Spirit, 
and  of  power  ;  that  is,  the  doctrine  which 
he  preached  was  accompanied  with,  and 
confirmed  by,  the  miraculous  gifts  of  the 
Holy  Ghost,  to  convince  them  that  Jesus 
was  risen  from  the  dead,  and  was  made 
Lord  of  all,  whom  therefore  they  ought  to 
believe  and  obey  ;  he  did  not  go  about  to 
bewitch  men  with  eloquence,  nor  to  entan- 
gle their  minds  by  subtle  reasonings,  but 
he  oflPered  to  men  a  sensible  proof  and  de- 
monstration of  the  truth  of  what  he  deliv- 
ered, in  those  strange  and  miraculous  ope- 
rations to  which  he  was  enabled  by  the 
Holy  Ghost.  Tiiis  demonstration  of  the 
Spirit  accompanying  the  preaching  of  the 
word,  we  are  not  now  to  expect ;  but  the 
ministry  of  the  word  is  still  attended  with 
a  divine  power  of  the  Spirit,  enlightening 
the  understanding,  and  persuading  the 
conscience ;  which  may  be  called  a  demon- 
stration of  the  Spirit,  because  the  evidence 
of  truth  is  no  longer  disputed  or  contra- 
dicted, but  the  understanding  assents  (o  the 
word  as  true,  and  the  will  embraces  it  as 


138 


CORINTHIANS. 


good.  Note,  3.  The  reason  assigned  by 
the  apostle  why  he  preached  the  gospel  in 
and  after  this  plain  and  inartificial  manner, 
namely,  That  their  faith  should  not  stand 
in  tile  XLHsdom  of  ?ncn,  hut  in  the  poxver 
of  God ;  that  is,  that  your  faith  or  belief 
of  the  gospel  should  not  seem  to  be  obtain- 
ed by  human  wisdom  and  eloquence,  but 
be  ascribed  to  a  divine  power,  influencing 
such  weak  means  as  my  plain  preaching 
was  amongst  you  •,  it  is  the  praise  of  om- 
nipotency  to  work,  by  improbabilities : 
God  delights  to  do  great  things  by  weak 
and  unlikely  means,  knowing  that  the 
weakness  of  the  instrument  redounds  to  the 
greater  honour  of  himself,  the  principal 
agent.  Human  faith  is  an  assent  to  any 
thing  credible,  as  credible  upon  the  fallible 
testimony  of  man  ;  and  is  founded  upon, 
and  resolved  into,  the  authority  of  tlie 
speaker;  but  divine  faith  is  an  assent  to 
any  thing  credible,  as  credible  upon  the 
infallible  testimony  of  God,  and  is  grounded 
on.  and  resolved  into,  the  evidence  of  divine 
revelation.  Upon  this  foot  stood  the  Co- 
rinthians' faith,  not  in  the  xuisdom  ofincn, 
but  in  the  puxver  of  God. 

C  Howbeit  we  speak  wisdom 
ainonc;  them  that  are  perfect :  yet 
not  tile  wisdom  of  this  world  nor 
of  the  princes  of  tliis  world,  that 
come  to  nought :  7  But  we  speak 
the  wisdom  of  God  in  a  mystery, 
even  the  hidden  wisdom,  whicii  God 
ordained  before  the  world  unto  our 
glory  : 

Our  apostle  here  proceeds  in  discoursing 
to  the  Corinthians  of  the  excellency  of  his 
ministry  amongst  them,  to  obviate  the  con- 
tempt which  some  might  cast  upon  it  for 
want  of  human  eloquence,  sublimity  of 
learning,  and  accurateness  of  speech  ;  as  if 
the  apostle  had  said,  "  Though  the  wise 
men  of  the  world  account  me  a  fool,  and 
my  preaching  foolishness,  yet  I  speak  the 
liighest  xi'isdoni  anionar  them  that  are  per- 
fect, or  fully  instructed  in  the  principles  of 
the  christian  faith."  Although  the  dis- 
courses of  the  ablest  ministers  of  the  gospel 
seem  jejune  and  dry  to  carnal  hearts,  yet 
they  have  an  excellency  of  wisdom  and 
depth  of  judgment  in  them,  which  spiritual 
and  judicious  christians  do  own  and  ac- 
knowledge. Here  observe,  1.  The  title 
\vhich  the  apostle  gives  to  the  gospel  of 
Christ,  which  he  preached  :  he  styles  it  the 


Chap.  II. 

wisdom  of  God,  the  wisdom  of  God  in  a 
inysterij,  the  hidden  -wisdom  which  Goa 
ordained  before  the  world  was  ; — the 
wisdom  of  God,  because  it  makes  men  truly 
wise,  wise  to  salvation,  directing  us  to  use 
the  best  means  in  order  to  the  best  and 
highest  end  ;  and  the  hidden  nnpterious 
wisdom  of  God,  because  it  lay  ind  in  the 
secret  counsels  of  God  from  all  eternity, 
and  afterwards  lay  hid  under  the  Jewish 
types,  but  is  now  revealed  by  the  ministry 
of  Christ  and  his  holy  apostles  ;  revealed 
in  due  time  to  our  glory,  that  is,  to  be  the 
means  of  our  happiness  and  glory.  The 
gracious  purpose  and  design  of  God  in  the 
recovery  of  a  lost  world  to  happiness  and 
glory,  by  the  death  and  sufferings  of  his 
dear  and  only  Son,  was  so  mysterious  and 
surprising,  that  it  could  never  have  enter- 
ed the  thoughts  of  men  or  angels,  had  not 
God  himself  discovered  it  by  the  revelation 
of  the  gospel.  Observe,  2.  The  compari- 
son which  the  apostle  makes  betwixt  the 
wisdom  of  the  gospel  and  the  wisdom  of 
this  world  :  The  wisdom  of  this  world, 
and  of  the  princes  of  this  world,  comes  to 
nought.  By  the  wisdom  of  the  world,  un- 
derstand the  wisdom  of  the  heathen  Gentile 
world,  the  learning  of  their  admired  philo- 
sophers, all  which  comes  to  nought ;  that 
is,  it  is  of  no  significancy  at  all  in  order  to 
the  best  and  highest  end,  the  salvation  of 
the  soul.  Christianity  or  the  knowledge  of 
the  gospel,  is  the  best  knowledge  of  the 
truest  and  highest  wisdom  ;  'tis  the  best 
knowledge,  because  it  contains  the  know- 
ledge of  God  and  our  duty,  which  is  the 
most  excellent,  the  most  necessary,  and  the 
most  useful  knowledge ;  and  it  is  the  truest 
wisdom,  because  it  is  to  be  wise  for  our- 
selves, and  to  be  wise  as  to  our  chief  inte- 
rest ;  it  propounds  to  us  the  noblest  end, 
to  wit,  the  glory  of  God,  and  our  soul's 
salvation  ;  and  it  directs  us  to  use  the  best, 
the  surest,  and  wisest  means,  for  the  certain 
obtaining  of  that  end. 

8  Which  none  of  the  princes  of 
this  world  knew :  for  had  they 
known  if,  they  would  not  have  cru- 
cified the  Lord  of  glory. 

That  is.  Which  divine  wisdom  neither 
Caiaphas,  nor  Herod,  nor  Pontius  Pilate, 
nor  any  of  the  Jewish  or  Gentile  rulers,  did 
understand.  Where  note.  The  apostle  calls 
the  learned  rabbles,  the  admired  philoso- 
pliers  among  the  heathen,  the  celebrated 
doctors  among    the  Jews,  princes  ;    hut 


Chap.  II. 


CORINTHIANS. 


139 


presently  adds  a  diminutive  term,  which 
darkens  all  their  glory  :  he  styles  them  the 
princes  of  this  xcorld,  utterly  unacquaint- 
ed with  the  wisdom  of  the  other  world. 
Observe  farther.  What  a  clear  and  full  proof 
the  apostle  gives  of  tiieir  ignorance  of  this 
divme  wisdom  which  the  gospel  reveals : 
had  tha/  kiioxvn  it,  that  is,  practically 
known  it,  so  as  to  believe  it,  to  be  influ- 
enced and  persuaded  by  it,  thci/  would  not 
have  crucijied  the  Lord  of  Glory.  Note 
liere,  1.  A  royal  title  given  to  Christ,  The 
Lo.d ofg/ori/.  There  belongs  to  him,  ( 1.) 
An  essentialglory  as  God,  which  is  un- 
speakable, yea,  inconceivable,  Phil.  ii.  6. 
He  thoiiisht  it  no  robbery  to  be  equal  -with 
God,  that  IS,  to  have  a  peerage  or  equality 
■with  his  Father  in  glory.  (2.)  A  mediato- 
rial glory  as  head  of  the  church,  which 
consists  in  that  fulness  of  grace  which  is 
inliereiil  in  hiin,  and  in  that  dignity  and 
authority  which  is  put  upon  him.  (3.)  A 
passive  glory,  (as  some  divines  call  it,)  of  a 
glory  which  shall  to  all  eternity  be  given 
to  hiin  by  his  redeemed  ones,  by  saints 
and  angels,  upon  the  account  of  his  medi- 
atorial work  :  Rev.  v.  12.  Worlhi/  is  the 
Lan/b  to  receive  glory,  and  honour,  and 
■worship,  for  he  halh  redeemed  us,  &c. 
Note,  2.  The  indignity  offered  to  this  glo- 
rioas  person  :  They  crucified  him,  they 
nailed  him  to  an  ignominious  cross,  and 
put  him  to  death,  as  the  vilest  criminal,  as 
the  greatest  malefactor.  Note,  3.  Tiio 
cause  of  this  indignity,  and  that  was,  igno- 
rance ;  had  they  known,  they  would  not 
have  crucified,  that  is,  had  the  princes  of 
this  world  known,  either  who  Christ  was, 
or  ti>e  work  which  he  came  about,  they 
would  not  have  crucified  him,  but  adored 
him.  But  was  their  ignorance  of  Christ  a 
sufficient  excuse  for  crucifying  him  ?  In 
no  wise,  because  it  was  not  an  invincible, 
but  a  wilful  ignorance  :  they  had  sufficient 
means  of  instruction,  by  which  they  might 
have  come  to  the  knowledge  of  him,  and 
of  their  duty  to  him  ;  but  they  closed  their 
eyes,  and  would  not  see. 

9  But,  as  it  is  written,  Eye  hath 
not  seen,  nor  ear  heard,  neither 
have  entered  into  the  heart  of  man, 
the  things  which  God  hath  prepared 
for  theni  tiiat  h)ve  him.  10  But 
God  hath  revealed  them  unto  us 
by  his  Spirit :  for  the  Spirit  search- 
eth  all  tilings,  \ea,  the  deep  things 
of  God.     11   For  what  man   know- 


eth  the  things  of  a  man,  save  the 
spirit  of  man  wiiich  is  in  him  >  even 
so  the  tilings  of  God  knoweth  no 
man,  but  the  Sjjirit  of  God. 

These  words,  Eye  hath  not  seen,  S\-c. 
do  not  immediately  respect  tiie  happiness 
of  heaven  and  a  future  state,  though  very 
often  they  arc  so  applied  ;  but  they  are  pri- 
marily spoken  of  the  gospel  state,  and  of 
the  blessings  to  be  enjoyed  by  them  that 
love  God  here :  from  whence  a  good  ar- 
gument may  be  drawn  to  prove  the  incon- 
ceivable happiness  of  the  saints  hereafter. 
Though  they  have  felt  and  lasted  joys  un- 
speakable and  full  of  glory,  in  the  actings 
of  their  faith  and  love  upon  God  at  present  -, 
yet  all  tliat  they  have  seen  and  heard,  all 
thatthev  have  tasted  and  felt,  in  the  way  to 
heaven,  falls  infinitely  short  of  the  perfec- 
tion and  blessedness  of  that  place  and  state. 
Lord  !  how  will  thy  immediate  presence, 
when  we  come  into  it,  be  a  great  surprise 
to  those  of  us  that  have  now  the  greatest  ac- 
quaintance with  It!  Observe  farther.  The 
care  and  kindness  of  God  towards  his  ser- 
vants, in  revealing  to  them  by  his  Spirit 
those  great  and  good  things  prepared  for 
them,  which  surpass  man's  understanding: 
though  "  eye  hath  not  seen,  nor  ear  heard, 
nor  heart  conceived,  the  things  which  God 
hath  prepared  for  them  that  love  him,  yet 
God  hath  revealed  thein  to  us  by  his  Spirit." 
There  is  a  twofold  revelation  of  the  happi- 
ness of  a  future  state  :  Revelntio  fidei,  ct 
rcvclalio  visionis,  a  revelation  of  faith,  and 
a  revelation  by  vision  and  sight ;  the  for- 
mer, believers  have  by  the  help  of  the  Holy 
Spirit  in  this  life,  as  viafores ;  the  latter 
they  shall  ere  long  enjoy  in  heaven,  as  co?n- 
prehensores,  where  they  shall  see  as  they 
are  seen,  and  know  as  they  are  known. 
Observe,  lastly.  That  the  Holy  Spirit, 
which  thus  revealeth  hidden  counsels  to 
man,  and  searcheth  the  deep  things  of 
God,  is  omniscient,  and  really  God.  Mark 
1.  He  searcheth  deep  things:  he  is  not 
only  acquainted  with  and  privy  to  the  sur- 
face and  outside  of  things,  but  searcheth 
things  to  the  bottom.  And,  2.  He  search- 
eth not  only  the  deep  things  of  man,  as  of 
kings  and  princes,  whose  hearts  are  a  great 
deep,  but  the  deep  things  of  God  :  there- 
fore the  Spirit  is  God  ;  for  as  the  aposlle 
argues,  ver.  11.  No  tnan  knoweth  the 
things  of  a  man,  save  the  spirit  of  Tnan 
that  is  in  him  ;  even  so,  the  things  of 
God  knoweth  no  man,  but  the  Spirit  of 
God,  or  ho  that  is  with  God,  in  God,  yea. 


140 


God  himself,  as  intimately  with  him  as  the 
soul  is  in  the  body.  If  the  spirit  that  is  in 
man  were  not  man,  it  could  never  know 
the  deep  things  of  man  ;  and  if  the  Spirit 
of  God  were  not  God,  he  could  never 
search  and  know  the  deep  things  of  God. 

12  Now  we  have  received,  not 
the  spirit  of  the  world,  but  the  Spirit 
which  is  of  God  ;  that  we  might 
know  the  things  that  are  freely  jriven 
to  us  of  God.  la  Which  thino-s 
also  we  speak,  not  in  the  words 
which  man's  wisdom  teachcth,  but 
which  the  Holy  Ghost  teacheth  ; 
comparing-  spiritual  things  with  spi- 
ritual. 

Observe  here,  1.  The  apostle  declares 
what  spirit  they  had  not  received,  namely, 
the  spirit  of  the  world  :  JVc  have  not  re- 
ceived tite  spirit  of  the  -world;  that  is, 
the  spirit  winch  suggests  worldly  wisdom, 
and  savours  only  ot  worldly  things  :  which 
acts  and  influences  only  worldly  men.  In 
the  whole  generation  of  worldly  men  there 
is  the  same  worldly  spirit,  and  this  spirit 
of  tile  world  is  an  earthly  spirit,  it  is  a  low, 
a  little,  and  a  narrow  spirit :  earthly  things 
which  are  present  and  visible,  such  a  soul 
gapes  after,  and  grasps  hard  ;  but  future 
and  invisible  things,  which  are  far  off  and 
out  of  sight,  are  neither  believed  nor  sought 
after.  Observe,  2.  The  apostle  declares 
what  spirit  they  had  received,  namely, 
the  spirit  "which  is  of  God,  and  of  what 
use  that  Holy  Spirit  is  unto  them  :  it 
teaches  them  to  know  the  things  which  are 
freely  given  them  of  God;  that  is,  the 
Holy  Spirit  showeth  us  both  what  God  is, 
and  what  the  things  of  God  are  ;  we  are 
enlightened  with  the  knowledge  of  that 
grace  and  goodness  of  God  which  is  dis- 
covered to  us  in  the  go«pel,  we  know  both 
divine  mysteries  and  divine  mercies,  both 
what  God  hath  done  for  up,  and  what  he 
hath  wrought  in  us,  which  are  the  things 
that  are  freelij  given  us  of  God.  Observe, 
3.  The  apostle  declares  how  he  preached 
these  spiritual  things  after  a  spiritual  man- 
ner, not  in  the  u-ords  which  viau's  ivis- 
dom  teachcth,  but  which  the  Holi/  Ghost 
teacheth  ;  that  is,  not  in  the  words  and 
after  the  manner  now  counted  by  the  Gen- 
tile philosophers  to  be  learned  and  wise, 
but  in  the  very  words,  and  after  the  very 
manner,  which  the  Spirit  of  God  teacheth 
us.     Where  learn,  That  the  holy   apostles 


CORINTHIANS,  Oiap.  II. 

spake  and  wrote  by  the  immediate  inspira- 
tion of  the  Holy  Ghost,  as  well  as  the  pro- 
phets of  old  time,  and  delivered  nothing  as 
from  God  but  what  God  revealed  to  them 
by  his  Holy  Spirit :  and  accordingly  some 
interpret  those  words,  comparing  spiritual 
things  with  spiritual,  that  is,  say  they, 
comparing  the  things  which  were  written 
by  the  Spirit  in  and  under  the  Old  Testament, 
with  what  is  now  revealed  to  us  under  the 
New. 

14  Bnt  the  natural  man  receiveth 
not  the  things  of  the  Spirit  of  God  : 
for  they  are  foolishness  unto  him  : 
neither  can  he  know  thein,  because 
they  are  spiritually  discerned. 

Observe  here,  1.  The  subject  spoken  of, 
the  natural  man  ;  not  aapKiKoq,  the  sensual, 
but  -^vKiKOQ,  the  animal  man,  who  acts 
only  by  the  principles  of  human  reason 
and  worldly  wisdom  ;  who,  though  well 
furnished  with  intellectual  and  moral  im- 
provements, is  yet  destitute  of  the  enlight- 
ening Spirit  and  renewing  e;race  of  God. 
Observe,  2.  What  is  here  affirmed  of  the 
natural  man,  with  reference  to  spiritual 
things  : — That  he  receiveth  not  the  things 
of  the  Spirit  of  God  ;  and  that  he  cannot 
know  them.  Where  note.  That  it  is  not 
said,  that  he  knoweth  not  the  things  of  God, 
but  the  things  of  the  Spirit  of  God ;  for 
there  aresome  things  of  God,  whicha  natural 
man  may  know,  but  the  things  of  the 
Spirit  of  God,  as  truths  purely  evangelical, 
these  he  receiveth  not,  neither  in  his  un- 
derstanding, nor  in  his  will.  Note  further, 
It  is  not  barely  said  that  he  doth  not,  but 
that  he  cannot  know  them.  Natural  rea- 
son alone,  by  what  helps  soever  assisted 
and  improved,  is  altogether  insufficient, 
without  spiritual  illumination,  to  apprehend 
supernatural  and  evangelical  truth  :  not 
but  that  the  Spirit  of  God  in  the  work  of 
illumination  and  conversion  makes  use  of 
our  reason  ;  that  flower  of  the  soul  is  not 
blasted,  but  more  opened,  by  the  blowing 
of  the  blessed  Spirit.  Christianity  doth  not 
command  us  to  throw  away  our  reason,  but 
to  subjugate  it;  not  to  deny  or  disown  our 
reason,  but  to  captivate  it  to  the  obedience 
of  faith  ;  but  the  sense  of  the  apostle  is,  that 
a  person  of  the  most  exquisite  natural  ac- 
complishments, and  one  that  has  improved 
his  reason  to  the  highest  pitch,  cannot  be- 
hold evangelical  mysteries  in  their  proper 
light,  or  embrace  them  in  their  verity  and 
beauty,  without  the  superadded  aids  and 


Chap.  II. 


1  CORINTHIANS. 


141 


assistances  of  the  Holy  Spirit.  Observe,  3. 
The  reasons  declared  why  the  natural  man 
receiveth  not  the  things  of  the  Spirit ;  be- 
cause thiy  are  foolislincss  unto  litm ; 
tiiat  is,  he  accounts  them  foolishness  when 
propounded  to  him,  because  he  doth  not 
see  them  proved  from  principles  of  natural 
reason,  and  by  philosophical  deductions, 
which  is  the  only  wisdom  that  he  seeks 
after.  The  reason  also  is  added  why  lie 
cannot  kno-w  them.,  because  ihej/  are  spi- 
rituall)/  discerned;  that  is,  the  natural 
man  cannot  know  divine  things  by  that 
wisdor.:  wiiich  he  alone  will  be  conducted 
by,  and  spl.-i'ual  thmgs  must  be  spiritually 
discerned  ;  for,  being  mysteries,  they  are  not 
knowable  by  human  reason,  but  by  spiritual 
revelation.  And  if  the  wisdom  of  the 
world,  that  is,  the  learned  and  the  wisest 
men  in  the  world,  were  thus  unable  by  the 
sharpest  light  of  reason  to  discover  evan- 
gelical mysteries.  Lord  !  how  endearing  are 
our  obligations  for  the  benefit  of  superna- 
tural revelation,  whereby  the  hidden  wis- 
dom of  God  is  made  known  to  us. 

15  But  he  that  is  spiritual  jiido;eth 
all  things,  yet  he  himself  is  judged 
of  no  man. 

As  if  the  apostle  had  said,  "  Although  the 
natural  vian,  who  acteth  only  by  princi- 
ples of  human  reason,  receiveth  not  the 
things  of  the  Spirit,  nor  can  know  them 
by  any  study  of  his  own,  because  they  are 
spiritually  discerned  ;  yet  he  that  is  spiri- 
tual, that  is,  who  hath  the  revelation  and 
illumination  of  the  Spirit  of  God,  judgeth, 
or  discerneth  and  trieth  all  things,  that  is, 
ail  spiritual  matters  ;  yet  he  himself  is 
judged  of  no  man,  that  is  discerned  by 
none  who  hath  no  higher  principle 
than  that  of  nature  to  discern  things 
by."  Learn  hence.  That  such  christians 
as  are  enlightened  and  renewed  with, 
guided  and  conducted  by,  the  Holy  Spirit 
of  God,  are  the  only  proper  judc;es  of  spi- 
ritual matters,  able  to  understand  their  duty, 
and  to  discern  between  good  and  evil :  He 
that  is  spiritual  judgeth  all  things. 

16  For  who  hath  known  the  mind 
of  the  Lord,  that  he  may  instruct 
him  ?  But  we  have  the  mind  of 
Christ. 

That  is,  "  Whatman,  without  divine  re- 
velation and  spiritual  illumination,  ever 
knew  or  understood  the  mind  of  God  so 
well  as  to  be  able  to  instruct,  direct,  and 
inform  the  spiritual  man  about    it  r      But 


we  who  are  spiritual  have  the  mind  of 
Christ,  and  so  are  able  to  discern  and 
direct,  to  guide  and  instruct,  others  about 
it."  Learn  hence.  That  none  are  fit  and 
sufficient  to  interpret  the  mind  of  God  unto 
others,  who  are  not  acquainted  with  it 
themselves.  We  have  the  mind  of  Christ, 
saith  the  apostle  of  himself,  and  his  fellow - 
labourers  in  the  gospel :  his  meaning  is  not 
only  this,  that  ihey  had  the  mind  of  Christ 
written  in  a  book,  but  that  they  had  a 
clear  understanding  of  it,  and  so  were  fitted 
to  interpret  it  to  others.  There  is  no  such 
knowledge  as  the  knowledge  of  experience, 
no  teaching  like  unto  experimental  teaching. 

CHAP.  TIL 

Our  apostle  liaving  in  the  first  chapter  of  this 
episUe  reproveil  the  Corinthians  for  their  con- 
tentions and  divisions,  for  the  factions  and  par- 
ties which  were  found  amongst  them  ;  in  this 
chapter  he  returns  to  his  former  arg-nment,  and 
shows  what  a  scandal  their  dissensions  were  to 
religion,  and  a  reproach  unto  themselves. 

A  ND  I,  brethren,  could  not  speak 
unto  you,  as   unto  spiritual,  but 
as  unto  carnal,  even  as   unto  babes 
in  Christ. 

As  if  the  apostle  had  said,  "  My  bre- 
thren, although  I  speak  the  highest  wisdom 
amongst  them  that  are  perfect,  yet  could 
not  I  speak  to  you  as  unto  spiritual  persons, 
but  as  unto  carnal ;  because  the  works  of 
the  flesh  are  found  with  you,  and  at  the 
best  you  are  but  babes  in  Christ."  Learn 
hence.  That  even  amongst  those  who  are 
the  true  and  real  members  of  the  visible 
church,  some  are  spiritual,  some  are  carnal ; 
some  are  men,  some  are  babes.  The  apos- 
tle doth  not  call  them  absolutely  carnal,  as  if 
they  were  wholly  given  up  to  the  works 
of  the  flesh  ;  but  comparatively  so,  having 
too  much  carnality  and  corruption  in  them, 
and  savouring  too  much  of  the  flesh,  though 
for  the  main  truly  pious  :  and  therefore  he 
uses  the  word  as  for  mitigation  sake ;  I 
could  not  speak  unto  you,  but  as  unto 
carnal. 

2  I  have  fed  you  with  milk,  and 
not  with  meat :  for  hitherto  ye  were 
not  able  to  bear  it,  neither  yet  now 
are  ye  able. 

With  milk,  that  is,  with  easy  and  com- 
mon truths  ;  not  with  the  mysterious  parts 
of  gospel  knowledge  ;  with  the  first  princi- 
ples of  the  doctrine  of  Christ,  and  not  with 
the  higher  doctrines  of  Christianity,  which 
neither  then  nor  now  arc  yc  able  to  bear. 


142 


I  CORINTHIANS. 


Chap.  III. 


Learn  hence,  That  it  is  great  prudence  and 
wisdom  in  the  ministers  of  Christ  to  in- 
struct people  in  the  first  principles  of  re- 
ligion, in  order  to  their  regularly  advancing 
higlier  in  Christianity.  Ministers  are  spiri- 
tual nurses;  they  first  must  teed  with  milk, 
then  with  meat,  otherwise  they  will  not 
nourish,  but  destroy. 

3  For  ye  are  yet  carnal  :  for 
whereas  there  is  amon^  you  envy- 
ing, and  strife,  and  divisions,  are  yc 
not  carnal,  and  walk  as  men  ? 

That  is,  "  Ye  are  in  a  great  measure  car- 
nal ;  for  your  envy,  strife,  and  divisions 
prove  you  to  be  so,  and  that  you  live  ac- 
cording to  the  corrupt  nature  of  man." 
They  had  the  seed  and  root  of  grace  abiding, 
and  yet  the  relics  of  corruption  remaining 
in  them.  There  is  a  vast  difference  be- 
tween weak  grace  and  no  grace,  between 
the  presence  of  sin  and  the  power  of  sin. 
But  how  could  the  apostle  here  call  the 
Corinthians  carnal,  and  babes  in  Christ, 
when  in  chap.  i.  vcr.  5,  he  affirmed  that 
they  were  enriched  -with  all  knowledge 
and  ullerance  ?  Ans.  That  might  be  true 
as  to  some  particular  persons  amongst  them, 
who  hafl  those  extraordinary  gifts  of  tongues 
and  miracles  given  them  for  the  confirma- 
tion of  the  gospel ;  and  yet  what  is  here 
said  be  true,  as  to  the  generality  of  them, 
that  they  had  too  much  carnality  and  un- 
molhfiud  corruption  remaining  in  them : 
Ye  are  yet  carnal.  Observe  next.  What 
proof  he  gives  of  if,  namely,  ocular  demon- 
stration ;  for,  says  he,  there  are  among  you 
envying,  strife,  and  divisions.  Envy,  as 
the  root,  bears  strife,  and  strife  breeds  divi- 
sions and  factions.  Envy  is  a  pestilent 
lust,  yea,  a  devilish  lust ;  it  makes  another's 
good  our  grief.  The  devil  envies  God  and 
man  their  happiness ;  he  rejoices  at  the 
destruction  of  sinners,  though  he  has  no 
advantage  by  it ;  nay,  though  it  increaseth 
his  torment,  because  they  were  tempted  by 
him  to  sin.  There  is  nothing  so  like  the 
devil  as  an  envious  man,  with  his  cloven 
foot,  to  make  division  wherever  becomes. 
Learn  hence,  1.  That  envy  is  the  cause 
and  companion  of  strife.  Learn,  2.  That 
strife  and  contention,  differences  and  divi- 
sions, are  often  found  in  the  churches  of 
Christ,  and  among  particular  christians. 
Learn,  3.  That  so  far  as  these  prevail  in 
and  among  any,  it  evidences  that  they  are 
carnal,  and  walk  as  men. 

4  For  while  one    saith,  I  am  of 


Paul  ;  and  another,  I  avi  of  A  pol- 
ios ;  are  ye  not  carnal  ? 

That  is,  one  saith,  in  opposition  to  ano- 
ther, I  am  the  disciple  of  Paul ;  and  ano- 
ther, 1  follow  ApoUos  :  and  thus,  probably, 
they  call  themselves  after  the  names  of 
their  admired  preachers,  factiously  crying 
up  one  minister  above  another.  Hence 
learn.  That  although  it  be  a  people's  duty 
to  have  a  great  and  high  esteem  of  the 
ministers  of  Christ,  yet  must  not  their  re- 
spect degenerate  intu  a  sinful  admiration  of 
their  persons ;  for  their  factious  affecting  of 
one  minister  above  another,  is  both  sinful 
and  dangerous.  When  the  gifts  and  abili- 
ties of  one  minister  are  cried  up,  to  the 
contempt  of  others,  it  occasions  enmity  and 
dissension  amongst  ministers  themselves, 
and  their  people  also.  Are  ye  not  carnal, 
•when  one  sait/t,  I  am  of  Paul ;  and  ano- 
ther, I  am  of  Apollos  ;  It  is  added,  chap, 
i.  12.  And  I  of  Christ;  That  is,  they 
factiously  said  they  were  of,  or  for  Christ, 
in  opposition  to  his  ministers.  They  pre- 
tended to  the  immediate  teachings  of  Christ, 
and  had  no  need  of  the  ministry  either  of 
Paul  or  ApoUos.  Learn  hence.  That  al- 
though Christ  only  is  to  be  relied  upon  as 
head  of  his  church,  yet  it  is  not  his  will  we 
should  despise  his  ministry,  or  contemn  his 
ministers,  under  that  pretence. 

5  Who  then  is  Paul,  and  who  is 
Apollos,  but  ministers  by  whom  ye 
believed,  even  as  the  Lord  gave  to 
every  man  ? 

As  if  the  apostle  had  said, "  Neither  Paul 
nor  Apollos  were  the  authors  of  your  faith, 
but  only  ministerial  helpers  of  it,  as  God 
is  pleased  to  furnish  them  with  gifts,  and  to 
give  a  blessing  to  their  ministerial  endea- 
vours." Your  ministers  give  out  to  you  as 
God  gives  in  to  them  ;  and  therefore  you 
ought  not  factiously  to  boast  of  their  gifts, 
nor  to  make  parties  upon  that  account. 
Learn  hence,  L  That  the  ministry  of  the 
word  is  the  instituted  mean  and  instrumental 
cause  wiiich  God  hath  appointed  for  work- 
ing faith  in  the  hearts  of  men.  2.  That 
God  has  furnished  his  ministers  with  variety 
of  gifts  and  abilities  ;  all  which  he  makes 
use  of  in  order  to  that  end.  3.  That  there- 
fore the  ministers  of  Christ  ought  neither  to 
be  deified  nor  nullified,  neither  to  be  cried 
up  nor  trodden  down  ;  we  are  not  efl[icient 
causes,  but  only  instrumental  means  of 
faith.  Render  therefore  unto  God  the  glory 
of  the  author,  and  unto  ministers  the  honour 


Chap.  III. 


I  CORINTHIANS. 


1  13 


of  the  instrument.     W/io  is  Paul,  and  ■w/io 
iS  Apollos,  but  ministers  ? 

6  I  have  phinted,  Apollos  wa- 
tered ;    but  God   gave  the  increase. 

I  planted:  That  is,  I  first  preached  the 
gospel  amonp  you,  and  first  instructed  you 
in  tile  principles  of  Christ.  I  converted 
you  to  Christ  -.  after  me  came  Apollos,  and 
watered  the  seed  which  I  had  sown  :  but 
God  it  was,  and  God  alone,  that  caused  the 
seed  (whicii  I  sowed,  and  Apollos  watered) 
to  fructify  and  increase.  Learn,  1.  That 
it  is  an  act  of  discriminating  grace  and  fa- 
vour in  God,  to  send  out  his  ministers  to 
plant  the  gospel  amongst  a  people  that 
never  before  heard  it.  2.  That  it  is  an 
act  of  farther  favour  and  grace  in  God,  to 
follow  a  people  with  a  succession  of  minis- 
ters in  order  to  the  watering  of  the  seed 
formerly  sown  amongst  them.  Learn,  3. 
That  all  that  ministers  can  do,  is  but  to 
plant  and  water  ;  they  cannot  give  increase, 
nor  procure  the  success  of  their  ministerial 
endeavours.  Blessed  be  God  that  he  doth 
not  require  the  success  of  our  labours  at 
our  hands.  Woe  unto  us,  should  he  say, 
•*  Either  reconcile  my  people  to  me,  or  I 
will  never  be  reconciled  unto  you."  Dili- 
gence and  endeavour  is  ours,  the  blessing 
and  success  is  God's  :  he  will  never  blame 
us  for  not  doing  his  work. 

7  So  then  neither  is  he  tliat 
planteth  any  thinsr,  neither  he  that 
watereth  ;  but  God  tliat  givcth  the 
increase. 

The  sense  is,  "  Neither  he  that  planteth 
is  to  be  esteemed  as  any  thing,  nor  he  that 
watereth  as  any  thing,  but  the  glory  of  all 
must  be  ascribed  to  God  that  givefh  the 
increase :"  yet  must  we  understand  the 
apostle  speaking  thus  not  absolutely,  but 
comparatively  ;  "  They  are  not  any  thing, 
that  is,  not  any  thing  of  themselves  alone, 
without  the  concurrence  of  the  Spirit ;  what 
excellent  gifts  soever  they  have,  they  can- 
not of  themselves  make  the  word  they 
pieach  effectual."  Lord!  how  many  souls 
do  find  both  ministry  and  ministers  to  be 
nothing  as  to  them  ;  If  they  be  any  thing 
to  purpose  to  any  soul,  'tis  God,  and  not 
his  ministers,  that  makes  it  so.  The  best 
and  ablest  ministry  is  nothing  to  any 
saving  purpose,  without  God's  power  giving 
the  increase. 

8  Now  he  that  planteth    and  he 


that  watereth  are  one  :  and  every 
mail  shall  receive  his  own  reward, 
according  to  his  own  labour. 

He  that  planteth  and  he  that  tvatcr- 
eth  are  one  ;  that  is,  in  their  design  and 
scope,  in  the  aim  and  end  of  their  ministry  : 
therefore  they  should  not  be  facliously  di- 
vided, cither  among  themselves  or  by  their 
hearers.  Although  there  is  a  variety  and 
diversity  in  the  gifts  of  Christ's  ministers, 
yet  the  intent  and  design  of  their  ministry 
being  one,  they  all  ought  to  agree  as  one. 
They  should  be  one  in  doctrine,  and  one 
in  affection  ;  aiming  at  one  and  the  same 
mark,  namely,  the  glory  of  God,  and  men's 
salvation,  as  they  are  one  in  their  office, 
institution,  and  end.  It  follows.  Every 
man  shall  receive  his  own  reward,  ac- 
cording to  his  own  labour.  Thence  learn, 
That  every  man,  especially  every  minister, 
is  sure  to  receive  a  proportionable  reward 
hereafter,  according  to  his  labour  and  work- 
ing for  God  here.  Learn,  2.  The  appro- 
bation and  distinction  of  this  reward  :  He 
shall  receive  his  own  reward  ;  implying, 
that  there  are  degrees  of  reward  and  glory 
in  heaven,  according  as  men  have  laboured 
more  or  less  for  God  here  on  earth  :  ac- 
cording to  this  gradual  diversity,  shall  be 
gradual  degrees  of  glory.  Learn,  3.  The 
measure  and  rule  of  this  reward  :  according 
to  his  labour,  not  according  to  his  success  ; 
according  to  his  industry,  not  according  to 
the  fruit  of  his  ministry.  If  he  labours 
faithfully,  God  will  reward  him  proportiou- 
ably,  though  few  or  none  have  believed  his 
report. 

9  For  we  arc  labourers  together 
with  God  :  ye  are  God's  husbandry: 
ye  arc  God's  building. 

Observe  here,  I.  The  honourable  title 
put  upon  the  ministers  of  God,  they  are  la- 
Ijourers  or  workers  together  with  God.  But 
in  what  sense  are  they  so  ?  Ans.  Not  so 
by  any  power  of  their  own  to  produce  any 
spiritual  effect,  as  if  they  without  God 
could  work  faith  and  repentance  in  the 
hearts  of  sinners ;  but  they  work  only  by 
an  external  application  of  the  ministry  of 
the  word,  and  the  means  of  grace  to  the 
souls  of  men.  They  are  under-laboufers  to 
God,  and  God  honours  them  by  working 
by  them,  and  working  with  them,  for  the 
conversion  of  men.  Observe,  2.  The  ho- 
nourable relation  in  which  the  church 
stands  to  God  :  the  church  and  people  of 
God  are  his  husbandry,  and  his  building  : 


144 


I  CORINTHIANS. 


Ciiap.  Ilf. 


Ye  are  God's  husbandry,  ye  are  God's 
building.  Which  phrase  implies,  1.  Pow- 
er and  goodness  in  making  them  so  :  a 
building  is  not  of  itself,  nor  is  a  field 
clothed  with  goodly  corn  of  itself.  2.  It 
implies  dominion  and  absolute  sovereignty  : 
the  master  is  the  orderer  of  the  house,  and 
the  husbandman  the  disposer  of  his  ground. 
3.  It  denotes  propriety  and  interest,  that 
we  are  not  our  own,  but  God's.  The 
house  is  the  owner's,  not  its  own.  God  is 
theirs,  and  all  that  God  has  is  theirs  also. 

10  According  to  the  grace  of 
God  which  is  given  unto  me,  as  a 
wise  master-builder,  1  have  laid  the 
foundation,  and  another  buildeth 
thereon.  But  let  every  man  take 
heed  how  he  buildeth  thereupon. 

Observe  here,  1.  The  character  wliich 
St.  Paul  assumes  to  himself,  namely,  that 
of  a  master-builder,  yea,  of  a  wise  master- 
builder.  But  was  it  not  vain-glorious  in 
the  apostle  thus  to  describe  himself?  Is  not 
Christ  the  great  and  wise  master-builder  of 
the  church  ?  Yes,  undoubtedly :  but  the 
apostles  were  instruments  in  his  hand,  which 
he  honoured  with  success  :  for  which  rea- 
son St.  Paul  thus  speaks.  Learn  hence. 
That  in  soiuc  cases  it  is  not  vain-glory,  but 
a  necessary  duty,  for  the  ministers  of  Christ 
to  magnify  their  work  and  office  received 
from  Christ.  Observe,  2.  The  special  work 
performed  by  St.  Paul,  the  wise  master- 
builder :  he  laid  the  foundation  ;  that  is, 
he  first  acquainted  them  wilh  the  rudiments 
and  fundamental  principles  of  the  christian 
religion,  which  they  had  never  heard  of  be- 
fore. Learn  thence,  That  it  is  a  special 
part  of  divine  wisdom  in  a  minister  to  lay 
at  first  a  good  foundation  of  scripture  know- 
ledge in  the  minds  and  understandings  of 
his  people.  Unless  we  have  a  knowing 
people,  Me  are  not  like  to  have  a  gracious 
people.  All  our  sermons  will  be  dashed  to 
pieces  upon  the  rock  of  our  people's  igno- 
rance, if  they  be  not  well  catechised  and 
instructed  in  the  fundamentals  of  Chris- 
tianity. Observe,  3.  How  very  careful  our 
apostle  is  to  ascribe  all  his  strength,  his 
assistance  and  success,  as  a  master-builder, 
to  the  grace  of  God  :  According  to  the 
grace  of  God  given  to  7nc.  Learn  thence, 
That  it  is  the  property  of  every  godly  man, 
much  more  of  every  gracious  minister,  to 
attribute  all  that  good  which  is  either  re- 
ceived or  done  by  him,  to  the  grace  of  God. 
What  man  ever   received   more  grace  from 


God,  or  did  more  service  for  God,  than  St. 
Paul  ?  And  so  enlarged  is  he  upon  all  oc- 
casions in  magnifying  the  grace  of  God, 
that  he  is  never  satisfied  in  exalting  of  it  : 
Not  I,  but  the  grace  of  God  that  was  with 
me,  &ic.  Observe,  4.  The  cautionary  di- 
rection by  St.  Paul,  to  all  succeeding  mi- 
nisters of  Christ,  to  take  heed  that  they  lay 
no  other  foundation  than  what  was  laid  by 
him  ;  and  that  they  build  suitably  upon 
that  foundation :  het  every  man  take 
heed  how  he  buildeth  thereon.  Learn 
hence.  That  the  ministers  of  Christ  are  to 
take  especial  care  that  they  preach  no 
other  doctrine  than  what  Christ  and  his 
apostles  preached,  and  laid  as  the  foundation 
of  Christianity  ;  and  that  they  do  not  build 
upon  that  foundation  any  doctrine  which 
may  endanger  their  own  or  their  people's 
salvation  :  I  have  laid  the  foundation, 
and  let  every  man  take  heed  how  he 
buildeth  thereupon. 

11  For  other  foundation  can  no 
man  lay  than  that  is  laid,  which  is 
Jesus  Christ. 

That  is,  no  other  true  foundation  can  man 
lay,  than  that  which  is  already  laid  by  me ; 
namely,  the  knowledge  of  Jesus  Christ,  and 
faith  in  him.  The  ministers  of  Christ 
ought  to  lay  no  other  foundation  than 
Christ :  they  are  to  lead  their  people  to, 
and  build  them  upon,  no  other  rock  but 
Christ.  All  threatenings,  promises,  com- 
mands, duties,  privileges,  are  to  be  preached 
and  pressed  with  respect  to  Jesus  Christ ; 
he  is  to  be  laid  as  the  only  foundation  in 
respect  of  knowledge,  in  respect  of  faith,  in 
respect  of  justification,  in  respect  of  inter- 
cession and  acceptance  with  God.  The 
minister's  great  work  is  to  set  Christ  forth 
in  all  hi?  glorious  fulness,  to  represent  him 
in  all  his  offices,  as  a  glorious  object  for  the 
eye  of  our  faith  to  look  unto,  and  fix 
upon. 

12  Now  if  any  man  build  upon 
this  foundation  gold,  silver,  precious 
stones,  wood,  hay,  stubble  ;  13 
Every  man's  work  shall  be  made 
manifest  ;  for  the  day  shall  de- 
clare it,  because  it  shall  be  re- 
vealed by  fire  ;  and  the  fire  shall 
try  every  man's  work  of  what  sort 
it  is.  14  If  any  man's  work  abide 
which  he  hath  built  thereuptm,  he 
shall   receive  a  reward.     15  If  any 


Cliap.  III. 


I  CORINTHIANS. 


146 


man's  work  shall  be  burned,  he  shall 
sufler  loss  :  but  he  himself  shall  be 
saved  ;  j-et  so  as  by  fire. 

In  these  words  the  apostle  speaks  of  two 
sorts  of  preachers,  uiidur  tlie  metaphor  of 
builders.  1.  Some  that  are  sound  and  or- 
thodox, who  hold  the  foundation,  and 
build  upon  it  gold,  silver,  and  precious 
stones  ;  that  is,  such  sincere  and  whole- 
some doctrine  as  will  bear  the  touchstone 
and  trial.  2.  Others  that  are  unsound  and 
erroneous,  who  liold  indeed  the  foundation 
of  Christianity,  but  build  upon  it  such  doc- 
trines as  will  not  bear  the  trial,  expressed  by 
wood,  hay,  and  stubble,  which  are  not 
proof  against  the  fire.  Learn  hence.  That 
the  doctrine  of  Christ,  and  the  truths  of  the 
gospel,  are  very  excellent  and  exceeding 
precious  ;  compared  to  gold,  silver,  and 
precious  stones,  for  their  usefulness  and  pre- 
ciousness.  Learn,  2.  That  all  errors  and 
falsehoods  in  religion,  all  erroneous  and 
false  doctrines,  though  not  fundamental, 
are  yet  no  better  than  hay  or  stubble,  vain 
and  unprofitable,  vile  and  contemptible. 
Observe,  3.  As  a  twofold  builder  described, 
so  a  twofold  event  declared  :  Some  men's 
works,  that  is,  their  doctrines  and  practices, 
will  abide  the  fire  ;  others  will  be  burnt  up, 
and  suffer  loss.  Where  by  the  fire,  under- 
stand the  word  and  Spirit  of  God.  A  pro- 
batory, not  a  purgatory  fire,  is  here  intend- 
ed :  because  it  is  said  to  burn  not  the  per- 
son but  the  action,  and  every  action  too, 
of  every  man.  Now  the  Popish  purgatory 
fire  tries  not  all  persons,  some  are  exempt- 
ed, as  martyrs :  and  not  all  actions  neither, 
but  wicked  ones  only;  whereas  this  fire 
shall  try  every  man's  work.  The  meaning 
is,  that  the  light  of  God's  word  and  Spirit 
will  manifest  the  verity  or  vanity,  the  sound- 
ness or  falseness,  of  doctrines  delivered  by 
all  preachers.  Sound  doctrine,  that,  like 
good  metal,  will  endure  the  furnace,  shall 
be  rewarded  ;  but  such  doctrines  as  will 
not  endure  the  trial,  shall  miss  of  the  reward. 
Learn  hence,  1.  That  all  the  ways  and 
works  of  wickedness  in  general,  and  all  hid- 
den and  secret  ways  of  false  doctrine  in  par- 
ticular, God  will  one  day  reveal  and  make 
manifest :  Every  man's  work  shall  be 
made  manifest  :  for  the  day  shall  declare 
it.  Learn,  2.  That  the  true  and  sincere 
doctrine  of  the  gospel  is  firm  and  durable, 
and  such  as  will  abide  the  closest  trial ;  yea, 
and  will  grow  more  illustrious  and  glorious 
thereby.  Learn,  3.  That  men  may  hold 
the  foundation,   and  maintain  the   funda- 

VOL.    II. 


mentals  of  Christianity,  and  yet  may  so  su- 
perstruct  thereupon  it,  and  superadd  so 
many  things  unto  it,  whereby  Ihey  may 
greatly  endanger  their  own  and  others'  sal- 
vation. Tliet/  shall  he  saved,  t/et  so  as  by 
fire;  that  is,  with  great  difficulty,  having 
exposed  themselves  to  the  utmost  hazard 
and  danger.  The  speech  is  proverbial,  and 
signifies  both  the  greatness  of  the  danger, 
and  the  difficulty  of  escaping  it;  intimat- 
ing, that  errors  in  judgment  endanger  a 
person's  salvation  as  well  as  ungodliness  in 
practice.  He  that  has  a  due  care  of  his 
soul's  salvation,  will  be  as  well  afraid  of  er- 
roneous principles  as  he  is  of  debauched 
practices  ;  for  error  is  as  damnable  as  vice : 
the  one  is  an  open  road,  the  other  a  by-path, 
to  hell  and  destruction. 

16  Know  ye  not  that  ye  are  the 
temple  of  God,  and  that  the  .Spirit 
of  God  dwelleth  in  you  ?  17  If  any 
man  defile  the  temple  of  God,  him 
shall  God  destroy  ;  for  the  temple 
of  God  is  holy,  which  temple  ye  are. 

Our  apostle  here,  in  the  judgment  of 
some  interpreters,  makes  use  of  a  farther  ar- 
gument to  convince  the  Corinthians  of  the 
evil  of  their  divisions.  They  are  the  church 
and  temple  of  God,  therefore  not  to  be  pro- 
faned by  divisions  ;  Know  ye  not  that  ye 
are  the  temple  of  God  ?  As  if  the  apostle 
had  said,  "  You  Corinthians,  by  being  con- 
verted to  Christianity,  are  become  a  chris- 
tian church,  an  holy  temple,  in  which  the 
Spirit  of  God  doth  dwell,  and  where  the 
spirit  of  division  ought  not  to  dwell  ;  for 
if  any  man  defile  the  temple  of  God 
by  dividing  the  church  into  factions  and 
parties,  him  will  God  destroy;  for  the  tem- 
ple of  the  Lord  is  holy,  and  not  to  be  pro- 
faned by  your  dividing  lusts :  which  temple 
ye  are."  Learn  hence,  1.  That  the  people 
of  God  met  together  to  worship  him,  are 
the  church  or  spiritual  temple  of  God.  2. 
That  the  Spirit  of  God  dwells  in  the  church, 
or  temple  of  God  ;  and  this  dwelling  im- 
plies propriety,  familiarity,  authority,  resi- 
dency, and  fixedness  of  abode.  Learn,  3. 
That  such  as  defile  the  holy  temple  of  God, 
either  by  factious  divisions  or  erroneous 
doctrines,  do  provoke  God  to  destroy  them  ; 
that  is,  to  punish  them  with  temporal  de- 
struction, and,  without  repentance,  with 
eternal  damnation  :  Jf  any  man  defile  the 
temple  of  God,  him  shall  God  destroy. 

18   Let   no  man   deceive  himself. 


146 


CORINTHIANS. 


Chap.  III. 


If  any  man  among  you  seemeth  to 
be  wise  in  this  world,  let  him  be- 
come a  fool,  that  he  may  be  wise. 
19  For  the  wisdom  of  this  world  is 
foolishness  with  God  :  for  it  is 
written,  He  taketh  the  wise  in  their 
own  craftiness.  20  And  again.  The 
Lord  knoweth  the  thoughts  of  the 
wise,  that  they  are  vain. 

Observe  here,  1.  A  word  of  caution  : 
Let  no  vian  deceive  hitnself.  Self-deceit 
is  the  ground  of  all  other  deceit.  What- 
ever deceit  is  abroad,  it  begins  at  home. 
A  deceitful  heart  will  not  spare  so  much  as 
itself,  although  the  self-deceit  be  most  un- 
natural and  monstrous,  most  fatal  and  per- 
nicious. Observe,  2.  A  word  of  exhorta- 
tion :  If  any  man  seem  to  be  wise,  let 
him  become  a  fool,  that  he  may  be  wise  ; 
that  is,  •'  If  any  man  seem  to  be  wise  in 
the  wisdom  and  learning  of  this  world,  let 
him  embrace  the  doctrine  of  Christ,  which 
the  world  calls  foolishness,  and  so  become  a 
fool  to  them,  that  he  may  be  wise  according 
to  the  wisdom  of  God."  Learn  hence. 
That  all  human  and  worldly  wisdom  com- 
eth  far  short  of,  and  is  but  a  mere  shadow 
and  appearance,  compared  with  the  wisdom 
of  God  manifested  in  the  gospel.  Observe, 
3.  A  word  of  enforcement:  For  the  wis- 
dom of  this  world  is  foolishness  with  God. 
'Tis  so  in  God's  opinion  and  estimation  ; 
he  accounts  it  so.  If  we  compare  wit 
with  grace,  learning  with  religion,  a  rational 
head  with  a  gracious  heart,  the  latter  infi- 
nitely transcends  the  former  in  the  account 
of  God.  All  the  admired  wisdom  of  world- 
ly men  is  nothing  but  contemptible  folly  in 
the  esteem  of  God.  The  world's  wise  man 
is  God's  fool.  Observe,  4.  A  double  testi- 
mony which  the  apostle  produces  out  of  the 
Old  Testament  to  prove  his  assertion,  that 
the  wisdom  of  the  world  is  foolishness  with 
God  :  the  first  is  out  of  Job  v.  13.  He 
taketh  the  wise  in  their  own  craftiness. 
Learn  hence,  That  no  wisdom  or  craftiness 
of  man  can  stand  before  the  wisdom  and 
power  of  God.  The  second  testimony  is 
taken  out  of  Psalm  xciv.  11.  The  Lord 
knoweth  the  thoughts  of  man  that  they 
are  vain  ;  that  is,  the  choicest  and  best 
thoughts  of  the  wisest  men  are  vain,  yea, 
vanity. 

21  Therefore  let  no  man  glory  in 
men :  for  all  things  are  yours  ; 
22  Whether  Paul,  or  A  polios,  or 
Cephas,   or  the    world,   or    life,  or 


death,  or  things  present,  or  things 
to  come  ;  all  are  yours;  23  And 
ye  are  Christ's  ;  and  ChristisGod's. 

Here  the  apostle  closes  his  discourse  with 
an  inference  not  to  glory  in  any  teacher 
whatsoever,  either  in  Paul,  or  Apollos,  or 
Cephas,  seeing  they  were  all  theirs  ;  that 
is,  all  the  apostles  and  ministers  of  Christ, 
from  the  highest  to  the  lowest,  from  the 
greatest  to  the  least,  and  all  their  ministerial 
gifts  and  labours,  are  all  ordained  and  ap- 
pointed by  God  for  their  use  and  service : 
Jll  things  are  yours  ;  whether  Paul,  or 
Apollos,  or  Cephas.  Learn  hence,  Tliat 
all  ministers,  and  ministerial  abilities,  are 
wholly  for  the  church's  service,  and  spiritual 
advantage:  all  their  power  is  for  the 
church's  preservation,  all  their  gifts  are  for 
the  church's  edification.  Their  message  is  for 
the  church's  comfort  and  consolation  :  thus 
all  things,  in  and  belonging  to  the  church, 
are  ours.  Next  he  mention  the  things  of  the 
world  are  ours.  Or  the  world  ;  that  is,  all 
the  good  things  in  the  world  are  ours,  houses, 
lands,  honours,  friends,  relations,  so  far  as 
God  sees  them  good  for  us.  But  are  there 
not  many  that  are  Christ's  who  want  houses 
and  friends,  and  other  comforts  ;  how  then 
can  they  be  said  to  have  them  ?  Ans.  1. 
They  have  ail  things  eminently  and  tran- 
scendently  in  God  and  Christ,  by  whom 
they  have  a  title  to  all  things.  Rev.  xxi.  7. 
2.  They  have  all  things  virtually,  in  their 
contentment  and  satisfaction  of  mind  which 
they  do  enjoy.  3.  They  have  all  things 
eventually:  they  have  the  good  of  all  things, 
when  they  have  not  the  actual  possession  of 
all  things  :  their  very  wants,  in  the  event, 
work  for  good.  Or  life  ;  this  is  ours  two 
ways  ;  the  comfort  of  life  is  ours,  and  the 
end  of  life  is  ours,  with  the  true  use  of  it ; 
for  the  sincere  christian  only  lives  to  purpose, 
by  answering  the  great  end  of  life,  which 
is  the  promoting  God's  glory,  and  securing 
his  own  salvation.  Or  death  ;  that  which 
is  in  itself  so  terrible  is  for  the  believer's 
advantage,  their  friend,  their  privilege,  their 
passage  to  heaven,  their  deliverer  from  sin, 
the  perfecter  of  their  grace ;  when  we  come 
at  heaven,  and  not  till  then,  we  shall  fully 
understand  what  this  meaneth.  Death  is 
ours.  Or  things  present ;  that  is,  all  the 
events  of  providence  which  befall  us,  whe- 
ther prosperity  or  adversity,  health  or 
sickness,  riches  or  poverty,  they  are  all 
sanctified  to  us,  and  are  instrumental  for  the 
sanctifying  of  us.  They  are  covenant 
blessings,  and  dispensed  in  love  to  us.     Or 


Chap.  IV. 


I  CORINTHIANS. 


147 


things  to  cotne ;  that  i«,  all  future  things 
which  may  befall  us  in  this  world,  and  m 
the  world  to  come,  shall  be  to  our  abun- 
dant advantage  ;  whether  they  be  merciful 
or  good  things,  or  grievous  and  sad  things: 
particularly  death  is  to  come,  but  to  die  is 
gain.  Christ's  death  was  the  death  of 
death  ;  lie  has  disarmed  death  of  its  sting  ; 
the  believer  fears  not  its  dart  ;  it  is  not  an 
hurting,  but  an  healing  serpent  :  there  is 
no  venom  or  malignity  in  it,  but  that 
which  was  before  in  the  number  of  threat- 
enings,  is  now  brought  within  the  compass 
of  the  gospel  promises  :  all  things  are  ours, 
life  or  death,  things  present  and  things  to 
come.  And  i/e  are  Christ's :  that  is,  not 
Paul's  or  Apoilos's  disciples  or  servants, 
but  only  Christ's,  therefore  glory  only  in 
him.  Consecrateall  to  the serviceof  Christ, 
and  resign  up  all  to  the  will  of  Christ;  ye 
are  Christ's  by  donation,  ye  are  Christ's  by 
redemption,  ye  are  Christ's  by  conquest; 
ye  are  therefore  to  glory  in  him,  and  in 
him  only.  And  Christ  is  God's  :  that  is, 
as  you  are  Christ's,  and  for  his  glory  ;  so 
Christ,  as  Mediator,  is  God's,  and  for  his 
glory.  He  is  God's  servant,  to  do  his  will, 
to  execute  his  pleasure.  He  was  begotten 
of  his  Father  before  all  time.  He  received 
his  doctrine  from  the  Father  in  the  fulness 
of  time.  He  sought  not  his  own,  but  his 
Father's  glory,  in  the  doctrine  which  he 
preached,  in  the  miracles  which  he  wrought  j 
but  lived  in  an  entire  resignation  to  his  Fa- 
ther's pleasure.  Lord  !  how  will  it  shame 
us  thy  servants,  to  follow  thy  servant 
Christ,  and  to  be  called  by  his  name,  if 
we  seek  not  his  glory  and  exalt  not  his 
will,  and  live  not  to  his  praise,  who  died 
for  us  and  rose  again  ! 

CHAP.  IV. 

There  are  two  extremes  which  persons  are  apt  to 
run  into,  with  reference  to  the  ministers  of 
Christ  ;  namely,  to  extol,  admire,  and  even  ido- 
lize some;  and  to  depress,  undervalue,  and  even 
vilify  others.  To  cure  the  former  evil  was  the 
grreat  design  and  endeavour  of  St.  Paul  in  tlie 
foreKOiMjj  chapter;  to  prevent  the  latter,  and  to 
preserve  that  due  honour,  aud  keep  up  that  just 
esteem,  which  is  payable  to  ali  ministers  of 
Christ,  is  the  design  and  scope  of  the  apostle 
in  the  chapter  before  us ;  and  accordingly  thus 
tie  speaks. 

T  ET  a  rnati  so  account  of  us,  as 
of  the  ministers  of  Christ,  and 
stewards  of  the  mysteries  of  God. 
2  Moreover,  it  is  required  in  stew- 
ards, that  a  man  be  found  faithful. 

As  if  the  apostle  had  said,  "  Although 


I  warned  you,  in  the  foregoing  chapter, 
against  an  undue  esteem  of  yoi;r  pastors, 
and  against  a  factious  preference  of  some 
before  others,  to  the  great  scandal  of  reli- 
gion, and  the  prejudice  of  the  gospel ;  yet 
1  speak  not  this  to  draw  you  off  from  pay- 
ing that  due  honour  and  deserved  respect 
which  belongs  to  their  character.  But  I 
desire  you  to  account  them  all,  neiiher  more 
nor  less,  but  as  niinislcrs  of  Christ,  and 
stewards  of  the  mysteries  of  God."  Here 
observe,  I.  A  double  character  given  of  an 
evangelical  pastor.  He  is,  (1.)  ^  7/ii/iisfrr 
of  Christ  :  that  is,  a  person  deputed  by 
the  command,  and  invested  with  the  au- 
thority, of  Christ,  to  administer  in  holy 
things,  to  preach  the  word,  administer  the 
sacraments,  execute  church  censures ;  be- 
ing in  all  things  an  example  to  the  flock! 
and  the  people  are  to  account  the  office  and 
work  of  the  ministry,  as  a  divine  institution 
and  appointment  of  Christ  in  his  church  ; 
whoever  slights  or  opposes  the  ministry, 
flies  in  the  lace  of  Christ  himself.  (2.)  He 
is  a  ste-ward  of  the  mysteries  of  God: 
and  that  in  a  twofold  respect.  First,  He 
is  a  steward  of  the  truths  of  God  ;  secondly, 
of  the  ordinances  of  God.  Of  the  truths 
of  God  he  is  a  steward,  to  open  and  ex- 
plain them  for  the  spiritual  edification  of 
all  christians,  and  to  defend  and  maintain 
them  against  the  opposition  of  all  adversa- 
ries :  God's  steward  must  not  suffer  vermin 
to  destroy  the  provision  of  God's  household. 
He  is  a  steward  of  the  ordinances  of  God 
also  :  which  he  is  obliged  to  dispense  in  all 
faithfulness  to  his  congregation  :  1  Pet.  iv. 
10.  As  every  man  hath  received  the 
gift,  even  so  minister  the  same  one  to 
another,  as  good  stewards  of  the  mani- 
fold grace  of  God.  Observe,  2.  As  the 
ministers  of  Christ  are  described,  they  are 
stewards  ;  so  the  qualification  of  a  stew- 
ard is  declared,  and  that  is  faithfulness:  It 
is  required  in  stewards  that  a  man  he 
found  faithful.  What  ground  is  there  for 
trust,  where  there  is  no  truth  ?  Now  this 
faithfulness  in  our  stewardship  includes,  (1.) 
Purity  of  intention  ;  a  pure  end  in  all  our 
services  will  give  us  abundance  of  comfort 
at  the  end  of  our  service.  (2.)  Sincerity 
and  integrity  of  heart :  a  faithful  minister  is 
a  sincere-hearted  minister,  who  preaches  his 
sermons  first  to  himself,  and  then  to  his 
hearers.  (3.)  Ministerial  diligence  :  a 
slothful  minister  can  never  be  a  faithful 
steward  ;  we  must  study  the  truths  of  God 
to  paleness,  preach  them  to  faintness,  main- 
tain aud  defend  them  with  stedfastness :  we 
I.  2 


148 


I  CORINTHIANS. 


Chap.  IV. 


look  for  happiness  from  God  as  long  as  he 
is  in  heaven,  and  he  expects  faithfulness 
from  us  as  long  as  we  are  upon  earth.  (4.) 
Faithfulness  in  stewardship  includes  impar- 
tiality in  all  the  administrations  of  Christ's 
house :  we  must  take  the  same  care  of, 
manifest  the  same  love  unto,  attend  witli  the 
same  diligence  upon,  the  poorest  and  mean- 
est in  our  congregations,  as  we  do  the  rich, 
the  great,  and  the  honourable  :  for  ail  our 
souls  are  at  one  price,  and  rated  at  one 
value  in  our  Lord's  book.  O  !  let  us  take 
care  we  be  impartial  stewards,  for  we  must 
shortly  give  an  account  of  our  stewardship 
before  an  impartial  God. 

3  But  with  me  it  is  a  very  small 
thing  that  I  should  be  judged  of 
you,  or  of  man's  judgment;  yea, 
1  judge  not  my  own  self: 

Not  as  'if  the  apostle  was  unconcerned 
whether  the  Corinthians  had  a  good  esteem 
of  him,  or  not  ;  or  were  regardless  of  his 
reputation  among  men  :  but  the  meaning 
is,  he  did  not  much  value  himself  upon  the 
opinion  and  judgment  which  any  persons 
had  of  him  ;  knowing  that  his  case  would 
not  be  finally  determined  by  any  man's 
judgment,  nor  yet  by  his  own.  Therefore, 
says  he,  I  judge  not  myself ;  that  is.  de- 
finitively, so  as  to  acquiesce  in  that  judg- 
ment :  for  I  may  be  deceived  in  my  judg- 
ment of  myself,  therefore  I  leave  myself  to 
the  judgment  of  God.  It  is  a  singular  sup- 
port to  all  the  members,  but  especially  the 
ministers  of  Jesus  Christ,  that  they  and 
their  actions  have  a  more  righteous  judge 
to  be  examined  and  tried  by,  than  either 
the  world  or  themselves  ;  the  world's  judg- 
ment may  falsely  condemn  them,  their  own 
judgment  may  flatter  and  deceive  them,  but 
the  judgment  of  God  will  deal  impartially 
with  them. 

4  For  I  know  nothing  by  myself; 
yet  am  I  not  hereby  justified  :  but 
he   thatjudgeth  me  is  the  Lord. 

These  words  are  not  to  be  understood  ab- 
solutely and  universally,  but  relatively  and 
respectively  ;  not  as  if  the  apostle  knew  no 
sin  in  himself,  (for  he  went  groaning  under 
a  body  of  sin  to  his  grave,)  but  with  re- 
spect to  his  ministry  ;  his  conscience  cleared 
him  of  all  unfaithfulness  and  neglect  of 
duty.  Though  I  know  nothing  of  unfaith- 
fulness hy  luijaelf,  yet  am  I  not  thereby 
justified  at  God's  tribunal ;  for  he  that 
judgeth  me  is  the  Lord.     Note  here,  1. 


St.  Paul's  justification  of  himself:  before 
men  he  knew  nothing  by  himself;  that  is, 
in  general,  his  conscience  did  not  accuse 
him  of  any  gross  prevaricating  with  God, 
and  in  particular  did  not  charge  him  with 
any  negligence  or  unfaithfulness,  in  respect 
of  his  office  ;  he  had  not  been  an  unfaith- 
ful steward  of  divine  mysteries,  nor  guilty 
of  any  crimes  that  his  adversaries  could 
charge  him  with.  Note,  2.  His  disclaim- 
ing all  justification  thereby  in  the  sight  of 
God:  Yet  am  I  not  thereby  justified. 
His  sincerity  did  comfort  him,  but  could 
not  justify  him  ;  the  righteousness  of  the 
holiest  and  best  of  men,  is  not  pleadable 
before  the  righteous  and  holy  God  for 
justification.  The  reason  given  why  the 
apostle  did  not,  durst  not,  plead  his  own 
righteousness  before  God  for  justification  : 
Tor  he  that  judgeth  me  is  the  Lord  ;  as 
if  he  had  said,  "  Were  I  to  appear  at  man's 
bar,  I  doubt  not  but  to  come  off  well 
enough,  for  none  knows  me  so  well  as 
myself ;  but  I  have  to  do  with  an  heart- 
searching  God,  who  knows  me  better  than 
myself ;  and  when  God  comes  to  look  over 
my  work,  he  will  spy  that  which  the  most 
eagle-eyed  person  cannot  spy.  Therefore 
there  is  no  standing  for  me,  a  creature, 
before  God,  in  any  creature-purity.  An- 
gelical perfection  is  imperfect  in  his  sight  : 
angels,  though  they  have  not  the  least  spot 
of  sin  in  their  natures,  yet  are  they  charge- 
able with  folly,  their  nature  being  poten- 
tially sinful,  and  the  heavens  themselves  are 
not  clean  in  God's  sight. 

5  Therefore  judge  nothing  before 
the  time,  until  the  Lord  come,  who 
both  will  bring  to  light  the  hidden 
things  of  darkness,  and  will  make 
manifest  the  counsels  of  the  hearts  : 
and  then  shall  every  man  have 
praise  of  God. 

Our  apostle's  design  in  these  words,  is 
not  to  condemn  all  judgment  of  persons, 
words,  or  actions,  or  to  oblige  us  to  sus- 
pend our  judging  till  the  day  of  judgment ; 
but  only  forbids  rash  censuring,  unadvised, 
uncertain,  and  unseasonable  judging  of  the 
hearts  and  final  states  of  men.  We  may 
judge  what  appeareth,  but  not  what  is  hid- 
den and  unseen  :  for  the  judging  of  hidden 
things  is  referred  to  him  from  whom  no- 
thing is  hidden.  Learn  hence.  That  to 
take  upon  us  to  judge  the  heart,  or  to  judge 
that  which  doth  not  appear,  is  to  assume 
the  ofl^cc,  and  to  take  upon  us  the  place  of 


C\iap.  IV. 


God:  only  he  that  is  invisible  can  look  into 
tliat  wliich  is  invisible.  Observe  farther, 
The  person  spoken  of,  who  inakts  tiiaiii- 
fist  the  coHimls  oft/ie  Atari,  and  brings 
to  light  the  hidden  things  of  darkness  : 
it  is  Jesus  Christ.  Judge  nothing  till  the 
Lord  come,  the  Lord  Jesus  Christ.  A 
strong  argument  to  prove  the  divinity  of 
our  blessed  Saviour ;  he  that  lias  knowledge 
of  the  heart,  of  the  secrets  of  the  hearts  of 
all  men,  and  has  all  these  subject  to  his 
judgment,  is  undoubtedly  God.  But 
Christ  ascribes  all  this  knowledge  to  him- 
self. Rev.  ii.  23.  All  the  churches  shall 
know  that  I  am  he  which  scarchcth  the 
reins  and  hearts ;  and  I  will  give  to 
even/  one  according  to  his  works  :  there- 
fore "he  is  essentially  and  really  God.  Ob- 
serve lastly.  What  will  be  the  issue  and 
consequence  of  our  Lord's  knowing  and 
judging  the  secrets  of  men  :  Then  shall 
ever?/  one  have  praise  of  God ;  that  is, 
every  one  shall  have  praise  that  is  praise- 
worthy ;  every  good  man,  though  now 
dispraised  and  despised,  though  censured 
and  condemned,  though  loaded  with  scan- 
dals and  false  reports,  yet  then  every  right- 
eous man  shall  have  praise  from  Christ  the 
righteous  Judge. 

6  And  these  things,  f)rethren,  I 
have  ill  a  figure  transferred  to  my- 
self and  to  Apollos  for  your  sakes  ; 
that  ve  might  learn  in  us  not  to 
tliink  of  meii  above  that  whicjj  is 
written,  that  no  one  of  you  be  pufted 
up  for  one  against  another. 

Here  the  apostle  prosecutes  his  former  ar- 
gument afresh,  that  neither  the  Corinthians, 
nor  any  other  christians,  should  so  overvalue 
and  magnify  some  ministers  of  the  gospel, 
as  to  undervalue  and  despise  others,  mak- 
ing men  of  eminency  the  heads  of  factions 
and  parlies  ;  but  that  they  esteem  all  mi- 
nisters as  instruments  only  in  Christ's  hand, 
doing  nothing  of  themselves,  but  assisted 
by  the  grace  and  strength  of  God,  to  whom 
therefore  the  success  and  entire  praise  of  all 
their  labours  is  due.  This  is  to  think  of 
them  according  to  what  is  written,  chap. 
jii.  G,  8.  IVho  then  is  Paul,  and  who  is 
Apollos,  hut  ministers  ?  Learn  hence. 
That  it  is  too  usual  when  people  have  a 
very  great  and  high  esteem  of  the  minis- 
ters of  Christ,  to  overvalue  themselves  by 
reason  of  their  relation  to  them  and  depen- 
dence upon  them  ;  and  whilst  they  honour 
and  magnify  some,  to  vilify  and  disesleem 


I  CORINTIHANS. 


149 


others.  This  is  the  fault  which  all  along 
our  apostle  lias  been  condemning  since  he 
began  this  epistle,  and  lie  has  not  yet  done 
with  it  ;  for  thus  he  proceeds, 

7  For  who  maketh  thee  to  diller 
from  another?  and  wiiat  lia.st  thou 
that  thou  didst  not  receive  }  Now,  if 
thou  didst  receive  it,  why  dost  thou 
glory  as  if  thou  hadst  not  received  lYi* 

As  if  the  apostle  had  said,  "  Who  is  it 
that  maketh  one  minister  to  differ  from  and 
e.xcel  another  ?  Is  it  not  God  ?  If  so,  then 
let  those  ministers  that  have  received  the 
greatest  gifts  from  God,  whom  the  inspi- 
ration of  the  Almighty  hath  made  most 
wise  and  understanding,  be  most  humble 
themselves  ;  and  let  none  take  occasion 
from  thence  to  despise  others  who  have  re- 
ceived less.  Learn  hence,  that  ministers  of 
great  abilities,  eminent  for  gifts  and  graces, 
are  in  great  danger  of  being  puft  up  them- 
selves, and  their  people  also  too  prone  to 
glory  in  them.  There  is  a  temptation  in 
good  things,  yea,  in  the  best  things,  to 
pride  ;  the  best  men  on  earth  may  be  over- 
heated by  what  they  have  received  from 
heaven  ;  and  Satan  may  take  occasion  even 
from  our  raptures  in  spirit  to  pufF  us  up 
with  spiritual  pride ;  therefore  our  apostle 
puts  forth  this  soul-humbling  and  pride- 
mortifying  expostulation,  What  hast  thou 
that  thou  hast  not  received  ?  who  made 
thee  to  differ  ?  There  is  nothing  wherein 
one  minister,  or  indeed  one  man,  differelh 
or  is  distinguished  from  another,  or  where- 
in he  excelleth  another,  but  it  is  given 
him  from  God  ;  it  is  God,  and  not  himself, 
that  makes  him  to  differ.  It  is  a  high  de- 
gree of  pride  for  any  man  to  say,  Ego 
discrevi  meipsian,  I  of  myself  have  made 
myself  to  differ. 

8  Now  ye  are  fidl,  now  ye  are 
rich,  ye  have  reigned  as  kings  with- 
out us  :  and  I  would  to  God  that 
ye  did  reign,  that  we  might  also 
reign  with  you.  9  For  1  think  that 
God  hath  set  forth  us  the  apostles 
last,  as  it  were  appointed  to  death  : 
For  we  are  made  a  spectacle  unto 
the  world,  and  to  angels,  and  to 
men.  10  We  are  fools  for  Christ's 
sake,  but  ye  are  wise  in  Christ  : 
we  are  weak,  but  ye  are  strong  :  ye 
are  honourable,  but  we  are  despised. 


150 


CORINTHIANS. 


Chap.  IV. 


These  words  are  looked  upon  by  inter- 
preters as  an  ironical  reproof  given  by  St. 
Paul  lo  the  Corinthians,  in  which  with  an 
holy  derision  he  rebukes  the  over- weening 
and  high  opinion  which  they  had  of  their 
present  attainments  and  spiritual  perfections : 
Ye  arc  full,  SfC.  As  if  he  had  said,  "  Now 
you  think  yourselves  so  full  and  rich  in  ail 
kinds  of  knowledge,  that  you  despise  your 
spiritual  fathers,  myself  and  Apollos,  who 
first  converted  you  to  tiie  faith  ;  we  are 
looked  upon  as  dull  fellows,  not  worthy  to 
be  named  in  the  same  day  with  your  new- 
admired  teachers.  You  advance  your- 
selves as  much  above  us,  as  a  king  is  above 
his  own  subjects.  I  wish  with  all  my 
heart  your  happiness  were  real,  that  we 
might  be  sharers  in  it ;  but  verily  I  fear 
that  you  are  only  puft  up  with  notions:  I 
fear  ye  have  little  except  in  conceit,  and 
there  you  have  a  great  deal  too  much." 
Learn  hence,  That  spiritual  pride  (that  is, 
boasting  of,  and  glorying  in,  the  gifts, 
graces,  or  privileges,  which  are  conferred 
upon  us)  is  a  sin  which  the  devil  strongly 
tempts,  and  professors  are  extremely  prone, 
to  the  practice  and  commission  of.  Now 
ye  arc  full,  jiozv  ye  are  rich.  Observe 
next.  As  the  flourishing  condition  of  the 
Corinthians  is  ironically  described,  so  the 
afflicted  and  persecuted  condition  of  the 
apostles  is  plainly  declared :  We  are  a  spec- 
tacle to  the  -world,  and  appointed  to  death. 
The  original  word  is.  We  are  set  as  upon  a 
theatre  or  stage,  in  public  view  ;  heaven, 
earth,  and  hell,  are  spectators  ;  God,  angels, 
and  men,  wait  to  see  the  glorious  triumphs 
of  our  faith  and  fortitude.  What  a  great 
solemnity  is  there  at  the  sufferings  of  a 
saint  !  Bloody  persecutors  are  for  making 
ail  the  members,  especially  all  the  ministers 
of  Christ,  a  spectacle  to  the  world  :  an  allu- 
sion to  the  Roman  spectacles,  who  carried 
those  persons  about  for  a  sight  that  were  (o 
fight  with  wild  beasts  ;  and  if  they  escaped, 
were  only  reserved  for  slaughter  against 
another  day.  Thus  the  apostles  in  their 
martyrdom  conflicted  with  all  sorts  of 
misery,  and  with  death  itself  at  last.  Ob- 
serve lastly.  How  the  false  professors  of 
Christianity  branded  the  apostles  with  folly 
for  exposing  themselves  thus  to  sufferings 
and  death  for  the  sake  of  Christ :  Wc 
are  fools  for  Christ's  sake,  hut  ye  are 
xi'ise  in  Christ ;  that  is,  in  your  account 
we  are  fools,  because  we  run  so  many  ha- 
zards for  the  sake  of  Christ ;  but  you  are 
wise  in  your  profession  of  Christ,  because 
you  have  an  art  to  profess  him,  and  yet  en- 


joy outward  prosperity  with  him.  Tlie 
wisdom  of  suffering  christians,  in  hazarding 
all  for  Christ,  and  laying  down  their  lives 
ill  the  cause  of  Christ,  has  been  always  ac- 
counted weakness  and  folly  by  the  men  of 
the  world.  We  are  fools  for  Christ's 
sake,  but  ye  are  wise  in  Christ. 

11  Even  unto  this  present  hour 
we  both  hunoer  and  tliirst,  and  are 
naked,  and  are  buffeted,  and  have 
no  certain  dwelling-place  ;  12  And 
labour,  working  with  our  own 
hands  :  being  reviled,  we  bless  ; 
being  persecuted,  we  suffer  it  ;  13 
Being  defamed,  we  entreat  :  we  are 
made  as  the  filth  of  tiie  earth,  and 
are  the  off-scouring  of  ail  things 
unto  this  day. 

Observe  here,  1.  The  several  kinds  of 
sufferings  which  the  holy  apostles  were  ex- 
posed to,  and  exercised  with  ;  namely, 
hunger,  and  want,  poverty,  and  reproach, 
persecution,  and  death.  They  suffered  in 
their  bodits  by  hunger,  and  nakedness,  and 
stripes  ;  in  their  names,  by  scandals  and 
reproaches,  being  accounted  the  filth  of 
the  world,  and  the  qff'-scouring  of  all 
things.  The  word,  say  some,  signifies  that 
dirt  and  filth  which  scavengers  do  rake  to- 
gether in  the  streets,  and  carry  to  the  dung- 
hill. Others  think  it  an  allusion  to  the  sa- 
crifices which  the  heathens  used  for  the  lus- 
tration of  a  city,  who  when  their  city  was 
under  any  great  calamity,  chose  out  some 
very  base,  vile,  and  nasty  person,  and  burnt 
him  in  a  ditch,  and  cast  his  ashes  into  the 
sea,  as  a  sacrifice  unto  Neptune,  saying.  Be 
thou  a  purgation  for  us.  Such  a  base  and 
vile  esteem  had  the  world  of  the  holy  apos- 
tles and  messengers  of  Christ.  Lord  !  to 
see  such  a  man  as  St.  Paul  going  up  and 
down  the  world  with  a  naked  back  and 
empty  belly,  without  a  house  of  settled 
abode  to  hide  his  head  in  ;  one  that  did 
more  service  for  God  in  his  day,  than  per- 
haps we  have  done  him  all  our  days  :  can 
we,  the  ministers  of  Christ,  complain  of 
hard  usage  from  the  world,  when  we  con- 
sider that  this  great  apostle  suffered  in  the 
world  ?  Observe,  2.  The  duration  and 
continuance  of  the  apostles' sufferings,  Even 
unto  this  day,  and  unto  this  present  hour. 
It  was  not  only  at  their  first  entrance  upon 
the  apostolical  office,  when  all  the  world 
was  set  against  Christianity,  that  they  met 
with  this  usage,  but  all  along,  from  the  first 


Chap.  IV. 


I  CORINTHIANS. 


151 


hour  tliey  began  to  preach  the  gospel,  even 
unto  this  hour,  did  they  meet  with  opposi- 
tion and  persecution.  ;\s  long  as  theie  is 
a  devil  in  hell,  and  wicked  men  upon  earth, 
all  that  will  live  godly  in  Christ  Jesus 
shall  suffer  persecution  :  but  surely  the 
dregs  in  this  cup  have  in  all  ages  been  re- 
served for  the  ministers  of  Christ  Jesus;  as 
if  to  preach  were  nothing  else  but  to  stir 
up  the  rage,  and  be  blotted  with  the  oblo- 
quies of  men.  Observe,  3.  The  holy  and 
humble  beiiaviour,  the  meek  and  patient 
carriage  and  demeanour.of  the  apostles,  un- 
der all  this  load  and  burden  of  reproach 
and  scorn,  disgrace  and  shame,  persecution 
and  ill  usage:  bcino;  reviled,  tve  hless. 
When  we  meet  with  opprobrious  words, 
we  are  so  far  from  rendering  evil  for  evil, 
or  railing  for  railing,  that  we  speak  well  of, 
and  wish  well  to,  the  persons  that  are  thus 
injurious  to  us;  Being  persecuted  by 
Ihetn,  we  suffer  it  patiently  from  them  ; 
being  defamed  by  any  of  them,  k'c  en- 
treat God  for  them,  to  pity  and  pardon 
them  ;  and  we  entreat  them  to  pity  them- 
selves. To  publish  invectives  against  those, 
though  the  worst  of  men,  who  reproach 
and  persecute  us,  is  a  modern  piece  of  zeal, 
which  the  blessed  apostles  and  holy  suf- 
ferers in  the  primitive  times  were  not  only 
little  acquainted  with,  but  perfect  strangers 
to. 

14  I  write  not  these  things  to 
shame  you,  hut,  as  my  beloveci  sons, 
I  warn  you.  15  For  though  ye 
have  ten  thousand  inj  tractors  in 
Christ,  yet  have  ye  no/  many  fa- 
thers :  for,  in  Christ  Jcous  I  liave 
begotten  you  through  the  gospel, 
16  Wherefore,  I  beseech  you,  be  ye 
followers  of  me. 

Observe  here,  1.  The  holy  ingenuity  of 
the  apostle,  discovered  in  the  sharp  reproofs 
given  to  the  Corinthians:  it  was  to  warn 
them  of  their  duty,  not  to  reproach  them 
for  their  crimes  :  I  write  not  these  things 
to  shame,  but  warn  t/ou.  The  ministers 
of  God  take  far  greater  pleasure  in  exhort- 
ing people  to  be  good,  than  in  complain- 
ing of  their  badness.  Observe,  2.  The  re- 
lation which  St.  Paul  stood  in  to  the  Co- 
rinthians :  he  was  their  spiritual  father, 
and  they  his  children.  He  first  converted 
them  to  Christianity  by  his  ministry 
imongst  them.  In  Christ  Jesus  J  have 
begotten  you  through  the  gospel.  In 
Christ   Jesus  :    that  is,  hy  the  gracious 


influence  of  the  Spirit  of  Christ,  accompa- 
nying my  preaching,  I  have  turned  you 
from  idols  to  serve  the  living  and  true  God. 
Hence  it  is  that  1  have  such  an  endeared  af- 
fection for  you,  and  challenge  a  deserved 
respect  from  you.  Learn  from  hence.  That 
persons  may  and  ought  to  have  a  great  va- 
lue for,  and  bear  a  tender  nspoct  towards, 
those  ministers  whom  God  hath  honoured, 
by  making  them  instruments  of  their  first 
conversion,  and  bringing  home  to  Christ. 
These  are  in  a  proper  sense  their  spiritual 
fathers:  and  verily  there  is  no  greater  love, 
no  stronger  affection  betwixt  any  relations 
upon  earth,  than  between  the  ministers  of 
Christ  and  such  of  their  beloved  people  as 
they  have  been  happily  instrumental  to 
bring  home  to  God.  Observe,  3.  The 
apostle  having  asserted  his  relation  to  them, 
that  of  a  spiritual  father,  challenged  from 
them  their  duty  of  obedient  children; 
namely,  to  follow  him  in  the  steps  of  holi- 
ness and  sincere  obedience  :  Wherefore  I 
beseech  you,  be  ye  followers  of  me. 
Lord,  what  holiness  of  life,  and  exactness  of 
conversation,  ought  to  be  found  with  the 
ministers  of  Christ,  seeing  they  are  to  be 
patterns  as  well  as  preachers ;  and  their 
people  not  only  to  be  their  hearers,  but  their 
followers  !  We  are  to  tread  cut  before  them 
the  steps  which  they  are  to  take  towards 
heaven  ;  and  it  will  be  found  at  the  great 
day  as  dangerous  to  have  misled  them  by 
cur  example,  as  by  our  doctrine.  Happy 
those  ministers  that  can  safely  say  to  their 
y)(iop\e.  Be  ye  followers  of  us. 

17  For  this  cause  have  I  sent  un- 
to you  Timotheus,  who  is  my  be- 
loved son,  and  faithful  in  tlie  Lord, 
who  shall  bring  you  into  remem- 
brance of  my  ways  which  be  in 
Christ,  as  I  teach  every  where  in 
every  church. 

No  sooner  had  St.  Paul  planted  a  church 
in  Corinth,  but,  by  the  envy  and  malice  of 
Satan,  most  notorious  disorders,  and  scan- 
dalous abuses,  were  cast  into  it.  To  ob- 
viate which  great  and  growing  mischief, 
he  writes  them  his  mind  in  this  epistle. 
But  lest  this  method  should  prove  ineffec- 
tual, because  writing  at  a  distance  is  not 
so  moving  as  conferring  face  to  face,  he 
sends  Timotheus  unto  them,  to  excite  and 
persuade  them  to  their  duty,  by  bringing 
to  their  remembrance  his  ways  which  were 
in  Christ,  i)Oth  what  he  had  formerly 
taught,  and   did   yet  continue  to  teach   in 


152 


I  CORINTHIANS. 


Chap.  IV, 


every  church  :  I  have  sent  unto  you  Timo- 
theus,  mil  beloved  son,  and  faithful  in  the 
Lord.  Here  note,  1.  The  messenger  sent 
to  them,  described  by  his  name,  Tiniotheus, 
or  Timothy  ;  by  his  relation,  his  beloved 
son  ;  tiiat  is,  his  son  in  the  faith,  his  spiri- 
tual son,  possibly  converted,  undoubtedly 
instructed  by  him  in  the  principles  of  Chris- 
tianity. He  is  farther  described  by  his  zeal 
and  diligence  in  the  work  of  the  gospel : 
faithful  in  the  Lord,  that  is,  laithful  in  the 
work"  of  the  Lord.  A  noble  character  of  a 
gospel  minister :  faithful  to  God,  faithful  to 
souls,  faithful  in  his  intentions,  faithful  in 
his  endeavours,  faithful  in  all  the  adminis- 
trations of  Christ's  house  ;  faithful  and  af- 
fectionate towards  the  poor  of  the  flock, 
remembering  that  all  souls  are  rated  at  one 
value  in  his  Master's  book  ;  faithful  in  pub- 
lic preaching,  faithful  in  private  inspection. 
Happy  are  the  people  who  have  such  faith- 
ful persons  for  their  spiritual  guides  and 
pastors.  Note,  2.  The  message  and  errand 
Timothy  was  sent  upon  ;  namely,  to  ac- 
quaint the  Corinthians  with  St.  Paul's  doc- 
trine and  practice,  and  to  excite  and  per- 
suade them  to  their  duty,  by  bringing  his 
ways  to  their  remembrance.  Where  ob- 
serve, That  St.  Paul  had  led  so  holy  and 
unblamable  a  conversation  in  every  place 
where  he  had  lived,  that  he  is  neither  afraid 
nor  ashamed  that  his  course  of  life  should 
be  discovered  and  made  known  to  all  the 
world.  A  great  example  for  our  imitation, 
to  walk  before  God  and  our  people  with 
such  care  and  caution,  with  such  heedful - 
ness  and  circumspection,  that  we  need  not 
blush,  when  either  our  doctrine  or  practice 
are  published  before  all  the  churches  of  Je- 
sus Christ.  Timothy  shall  acquaint  you 
■with  my  ■ways,  and  -with  -what  I  teach 
everywhere  in   every  church. 

18  Now  some  are  puffed  up,  as 
though  I  would  not  come  to  vou. 
19  But  I  will  come  to  you  shortly, 
if  the  Lord  will ;  and  will  know,  not 
the  speech  of  them  which  are  puff- 
ed up,  but  the  power.  20  For  the 
kingdom  of  God  is  not  in  word,  but 
in  power. 

Observe  here,  1.  The  advantages  which 
the  height  and  haughtiness  of  some  envious 
teachers  took,  upon  St.  Paul's  absence  from 
Corinth  :  they  entertained  low  and  con- 
temptuous thoughts  of  him,  and  vaunted 
that  he  durst  not  come  before  them,  nor 
stand  among  them.     Observe,  2.  St.  Paul's 


positive  resolution  to  come  again  to  Co- 
rinth, with  God's  permission,  with  the  rea- 
son for  that  resolution  :  I  ■will  co?)ic,  and 
know,  not  the  speech  of  them  that  are 
puffed  up,  but  the  po-wer  ;  that  is,  I  will 
certainly  come  and  try  your  boasting,  en- 
vious teachers,  not  by  their  plausible  words 
and  fine  talk,  discovering  who  hath  the 
smoothest  tongue  :  but  I  will  examine  the 
power ;  that  is,  first  their  authority  to 
preach  ;  and  next,  what  power  and  efficacy 
there  is  in  their  preaching  ;  and  lastly,  what 
power  and  influence  their  preaching  has 
upon  their  own  practice :  1  will  find  out 
what  real  good  they  have  done  among  you, 
after  all  their  ostentatious  braggings.  Be- 
hold here  the  true  and  great  end  of  episco- 
pal visitations.  For  the  kingdom  of  God 
is  not  in  "word,  but  in  power  ;  that  is, 
christianily  doth  not  consist  in  talking,  but 
in  doing;  not  in  vaunting,  but  in  perform- 
ing great  things.  But  by  power,  here,  may 
be  understood,  a  power  of  working  miracles 
for  confirming  and  propagating  the  gospel, 
which  the  apostles  had,  but  these  teachers 
at  Corinth  had  not.  To  convince  men  at 
first  of  the  truth  of  Christianity,  the  dead 
were  raised,  the  devils  cast  out,  and  many 
mighty  wonders  wrought  by  the  apostles  ; 
by  all  which  the  gospel  doctrine  was  plant- 
ed, propagated,  established,  and  confirmed. 
The  kingdom  of  God,  or  the  gospel  church, 
was  not  raised  at  first,  or  carried  on  since, 
by  the  wisdom  of  words,  by  the  charms  of 
popular  eloquence  and  rhetorical  flourishes  ; 
but  by  a  plain  way,  and  familiar  manner 
of  preaching  the  doctrines  of  the  gospel, 
attested  by  miracles,  and  accompanied  with 
works  of  divine  efficacy  and  power.  Thus 
the  kingdom  of  God  "was  not  in  ■word, 
but  in  po-wer. 

21  What  will  ye?  Shall  I  come 
unto  you  with  a  rod,  or  in  love,  and 
in  the  spirit  of  meekness  ? 

As  if  the  apostle  had  said,  "  Come  I 
will  among  you,  to  regulate  disorders,  and 
to  rectify  abuses  :  now  choose  how  I  shall 
come  ;  whether  in  the  milder  way  of  kind- 
ness, love,  and  meekness  towards  you,  or 
exercising  the  power  God  has  given  me,  of 
inflicting  corporal  punishments  on  offenders, 
by  delivering  them  to  Satan  as  God's  execu- 
tioner upon  their  bodies."  Note  here,  1. 
A  power,  which  the  apostle  intimates  him- 
self to  have  in  the  christian  church  ;  name- 
ly, the  power  of  the  rod,  that  is,  a  power  of 
inflicting  the  severest  of  corporal  punish- 


Chap.  V. 


CORINTHIANS. 


153 


ments,  even  death  itself,  upon  notorious  of- 
fenders. Thus  Ely  mas  the  sorcerer  was 
smitten  with  blindness  by  St.  Paul,  Acls 
xiii.  Ananias  and  Sapphira  struck  dead 
by  St.  Peter,  Acts  v.  Ilymenaeus  and 
Pliiletus  delivered  unto  Satan,  1  Ti»i.  i. 
20.  It  was  usual  wiiii  God,  in  the  earlier 
days  of  the  gospel,  to  give  Satan  leave  to 
seize  the  bodies  of  such  as  were,  for  their 
obstinate  perseverance  in  sin,  cut  otf  from 
the  communion  of  the  church  ;  who  plagued 
them  with  diseases,  and  sometimes  with 
death,  which  is  called  the  destruction  of 
the  fesh,  1  Cor.  v.  5.  Note,  2.  The  ne- 
cessary reason  for  investing  such  a  power, 
so  great  a  power  as  this,  in  the  apostle ; 
because  then  there  being  no  civil  power  of 
the  magistrate  on  his  side,  had  he  been 
destitute  of  this  extraordinary  power,  to 
punish  bold  and  hardened  transgressors,  he 
could  never  have  vindicated  Christianity 
from  contempt,  much  less  have  conciliated 
any  tolerable  respect  either  to  himself  or  if. 
People  would  liave  despised  his  person, 
and  made  a  mock  of  his  new  religion  ; 
whereas,  tinding  him  clothed  with  this 
power,  great  fear  fell  upon  the  church,  yea, 
on  as  many  as  heard  these  things,  and  the 
name  of  the  Lord  Jesus  was  magnified. 
Acts  V.  Note,  3.  How  loath  and  unwilling 
the  apostle  was  to  exercise  this  power  of  his, 
a)id  to  come  unto  them  with  a  rod,  de- 
siring rather  to  use  fair  and  gentle  methods, 
and  to  come  unto  them  in  love,  and  in 
the  spirit  of  meekness.  His  paternal  ten- 
derness and  fatherly  affection  prompted 
him  to  menace  and  threaten  punishment, 
but  only  to  the  end  that  he  might  not  exe- 
cute and  inflict  it,  provided  they  would  be 
but  obliged  by  kindness,  and  reclaimed  by 
candid  usage.  Note,  4.  That  the  apostle 
■was  sometimes  forced  out  of  mere  pity  to 
take  his  rod  into  his  hand,  to  use  sharp- 
ness, though  with  great  reluctancy  ;  scourg- 
ing them,  to  show  his  compassion  to  them. 
In  like  manner  must  ecclesiastical  rulers,  to 
the  end  of  the  world,  in  order  to  maintain 
the  church's  purity  and  peace,  by  church- 
censures  chastise  that  vice  which  doth  de- 
face the  one,  and  those  divisions  that  do 
disturb  the  other. 

CHAP.  V. 

Tlie  apostle  in  tliis  chapter  doth  sharply  rebuke 
tlie  cliurch  nf  «  orintli  for  tlieir  ffrenl  neo^li- 
gence  in  punishinEi:  scandalous  ofTendeis,  direct- 
ing to  excoimnunication,  as  llie  proper  remedy 
for  redressing:  sucli  offences,  and  decl^irinij  flic 
end  and  intention  of  lli.il  ecclesiastical  censure 
to  be,  the  nestriictioii  of  sin,  and  the  salvation 
of  the  sinner.     For  thus  he  write.i, 


TT  is  reported  commonly  that  there 
is  fornication  among  you,  and 
such  fornication  as  is  not  so  much 
as  named  amonr>'  the  Cientiles,  tiiat 
one  should  have  his  father's  wife. 

Observe  here,  1.  The  persons,  or  the 
people  blamed.  The  famous  church  of  Co- 
rinth has  fornication,  nay,  incest,  charged 
upon  her.  Heinous  sins  may  creep  mto 
the  best  and  purest  churches,  yet  doth  not 
a  church  presently  cease  to  be  a  true  church ; 
nor  are  christians  presently  to  separate  from 
the  communion  of  a  church,  because  hei- 
nous sins  and  scandalous  oHences  are  found 
in  it.  This  church  of  Corinth  was  a  true 
church,  and  it  was  schismatical  to  separate 
from  her  communion,  although  erroneous 
principles  and  scandalous  practices  were 
found  amongst  the  members  of  it.  Ob- 
serve, 2.  Tlie  crime  charged  upon  them  •, 
namely,  that  fornication  was  found  amongst 
them,  yea,  the  highest  degree  of  fornication ; 
to  wit,  incest.  By  the  general  name  of  for- 
nication, all  uncleanness  is  forbidden,  all 
unlawful  conjunctions  and  sinful  mixttires 
are  condemned.  By  incest  is  to  be  under- 
stood the  uncleanness  of  a  person  with  some 
near  relation,  as  a  mother,  a  sister,  &c. 
Observe,  3.  The  crime  of  incest  is  not 
barely  expressed,  but  amplified  and  aggra- 
vated by  its  heinousness,  such  as  was  not 
natned  among  the  Gentiles.  Not  but  that 
many  of  the  more  brutish  Gentiles  were 
guilty  of  this  sin,  but  the  more  civilized 
amongst  the  Gentiles  did  by  the  light  of 
nature  detest  and  abhor  it,  condenm  and 
forbid  it.  Lord  !  how  sad  is  it,  that  what  is 
not  so  much  as  named  among  the  heathens 
should  be  practised  among  christians  \ 
whereas  such  sins  ought  not  to  be  so  much 
as  named  among  christians,  which  are  prac- 
tised among  the  heathen.  Observe,  4. 
The  notoriousness  of  the  crime  :  It  is  com- 
ntonli/  reported:  the  fame,  or  rather  the 
infamy,  of  the  fact,  spread  far  and  near ; 
the  sin  became  so  public,  that  it  could  not 
be  coloured,  much  less  concealed.  All  sin 
is  a  work  of  darkness.  Uncleanness  par- 
ticularly delights  in  darkness;  therefore  the 
notoriety  of  the  act  bespoke  the  impudence 
of  the  agent.  Ah,  sad  flay  !  vvhen  men 
declare  their  sin  like  Sodom,  theij  hide  it 
not.  When  both  shame  and  fear  are  cast 
off,  sin  hath  a  hard  forehead,  a  brazen 
brow. 

2  And  ye  are  puffed  up,  and  have 
not  rather  mourned,  that  he    that 


154 


CORINTHIANS. 


Chap.  V. 


hath  done  this  deed  might  be  taken 
away  from  among  you. 

Here  note,  1.  The  fault  charged  upon  the 
clnirch  :  they  did  not  censure  this  ort'ender, 
therefore  the  apostle  censures  them.  The 
tolerating  of  scandalous  sins  in  particular 
memljers  of  churches,  is  a  thing  very  dis- 
pleasing to  Christ,  and  offensive  to  his  mi- 
nisters. Note,  2.  As  they  did  not  censure 
the  offenders,  so  neither  did  they  mourn  for 
the  offence,  as  they  should  and  ought  to 
have  done.  Learn,  That  the  falls  of  parti- 
cular members  of  churches  are  a  just  cause 
of  mourning  to  the  whole  church  :  as  mem- 
bers of  the  same  body,  we  should  sympa- 
thize with  one  another;  what  the  natural 
members  do,  the  mystical  members  ought 
to  do.  Note,  3.  The  cause  of  both,  why 
they  did  neither  censure  the  offender,  nor 
mourn  for  the  offence  :  thnj  xoere  puffed 
up  ;  partly  with  pride  of  their  own  gifts, 
and  partly  with  vain-glory,  upon  account 
of  their  admired  teachers.  Now  this  pride 
hindered  their  sorrow  ;  a  proud  man  is 
seldom  a  compassionate  man  ;  true  humi- 
lity will  teach  us  to  lament  and  bewail 
others'  frailty.  Yc  are  puffed  up,  and  have 
not  innurncd ;  the  original  word,  toniouni, 
seems  to  refer  to  a  custom  in  the  primitive 
time,  when  christians  put  on  solemnly 
mourning  attire,  and  bewailed  excommuni- 
cate persons  as  those  that  are  dead.  These 
Corinthians  being  puffed  up  with  pride, 
were  so  far  from  their  compassionate  mourn- 
ing over  this  incestuous  person,  that  they 
rather  rejoiced  at  it,  and  insulted  over  that 
party  to  whom  this  person  belonged.  So 
prone  are  persons  to  rejoice  at  the  down- 
fall of  others,  either  by  sin,  or  by  affliction  ! 

3  For  1  verily,  as  absent  in  body, 
but  present  in  spirit,  have  judged 
ah-eady,  as  thouaii  1  were  present, 
concerning  him  that  liatii  so  done 
this  deed  ;  4  In  the  name  of  our 
Lord  Jesus  Christ,  when  ye  are  ga- 
thered together,  and  my  spirit,  with 
the  power  of  our  Lord  Jesus  Christ, 
5  To  deliver  such  an  one  unto  Satan, 
for  the  destruction  of  the  flesh,  tliat 
the  spirit  may  be  saved  in  the  day 
of  tile  Lord  Jesus. 

As  if  the  apostle  had  said,  "  Although  1 
am  absent  from  you  in  body,  yet  in  mind 
and  consent  I  am  present  with  you,  and 
also  by  my  discerning  spirit,  by  which  I 
am  enabled  to  discern  things  done  at  a  dis- 


tance ;  and  accordingly  by  the  authority 
and  power  given  me  by  our  Lord  Jesus 
Christ,  I  have  already  determined,  that 
when  you  are  solemnly  gathered  together 
in  the  name  of  Christ,  and  have  my  spirit 
concurring  with  you,  and  the  power  of 
Christ  confirming  the  sentence  pronounced 
by  you,  that  you  deliver  this  incestuous 
person  unto  Satan,  by  casting  him  out  of 
the  church,  and  leaving  him  to  God's  exe- 
cutioner lo  inflict  destructive  punishment  on 
his  body,  to  bring  him  to  repentance  for  the 
saving  of  his  soul."  Here  note,  1 .  Tiie  censure 
and  sentence  pronounced  :  excommunica- 
tion, which  consisteth  of  two  parts,  (1)  Pri- 
vative, in  a  separation  from  the  communion 
of  saints.  (2)  Positive,  which  is  here  ex- 
pressed by  delivering  unto  Satan,  who  had 
then  a  power  over  ttie  excommunicated 
person's  body  to  torment  it  with  diseases; 
which  power  though  now  ceased,  yet  the 
christian  church  has  at  this  day  a  power  to 
exclude  enormous  offenders  from  the  ordi- 
nary means  of  grace  and  salvation,  and  lo 
expose  them  to  the  malice  and  temptations 
of  their  grand  adversary  the  devil,  by  de- 
priving them  of  church  communion,  which 
is  a  more  dreadful  punishment  than  persons 
are  sensible  of.  Note,  2.  The  person  in- 
flicting this  censure,  St.  Paul,  J  have  judg- 
ed alrcadi/.  He  pronounced  it  judicially, 
and  requires  the  Corinthians  to  denounce  it 
solemnly.  I  have  judged  already;  im- 
plying that  he  did  not  determine  rashly 
and  suddenly,  but  advisedly,  as  became 
a  judge.  And  mark,  they  must  denounce 
solemnly  what  he  had  determined  judicially, 
and  this  in  the  face  of  the  whole  church, 
•when  ye  are  gathered  together  ;  that  is, 
in  the  presence  of  the  chief  pastor,  and  all 
his  flock,  at  Corinth.  A  public  crime  must 
have  a  public  doom,  that  others  may  hear 
and  fear :  yet  remark,  the  congregation  or 
church  were  witnesses  of  the  censure,  but 
they  did  not  judge  and  determine  it :  the 
apostle  did  tliat.  The  power  of  the  keys  is 
in  the  hand  of  the  church  only,  quoad 
%()7j(rtr  not  quoad  ktijuiv  :  that  the  church 
may  have  the  benefit  of  them,  not  the 
managing  of  them,  for  that  is  committed  to 
the  pastors  only,  as  appears.  Matt.  xvi. 
Joh/i  XX.  Note,  3.  The  solemn  and  awful 
manner  in  which  the  censure  and  excom- 
munication was  and  ought  to  be  pro- 
nounced, T/i  the  name  of  our  Lord  Jesus 
Christ  :  that  is,  having  first,  in  a  solemn 
manner,  called  upon  the  Lord  Jesus  Christ 
for  his  direction  and  benediction  ;  or,  in 
the  name  of  our  Lord  Jesus,  that   is,  ac- 


Chap.  V. 


CORINTHIANS. 


.J5 


cording  to  the  command  of  Christ,  by  tlie 
power  and  authority  of  Christ,  and  witli  an 
eye  to  the  glory  of  Christ  ;  this  should  be 
the  manner,  and  these  should  be  the  ends, 
in  denouncing  church  censures :  and  then 
Christ  will  be  at  the  consistory,  and  his 
co-operation  will  make  good  the  censure, 
as  his  commission  was  our  warrant  to  pro- 
nounce it  ;  and  then  the  penitent  may  and 
ought  to  dread  the  sentence,  as  coming  out 
of  Christ's  own  mouth,  and  to  be  inflicted 
by  Christ's  own  hand.  Note,  4.  The  mi- 
serable case  and  state  which  the  person  that 
is  duly  excommunicated  is  in  :  he  is  then 
delivered  unto  Satan,  as  God's  ex'ecutioner, 
to  intiict  severe  punishments  on  the  person's 
body,  now  cast  out  of  God's  special  protec- 
tion, deprived  ot  the  church's  communion, 
and  exposed  to  the  temptations  and  snares 
of  our  grand  adversary,  Satan.  St.  Austin 
in  his  time  declared,  that  it  was  then 
thought  o-rflu/M.?  quam  gladio  fcriri,  much 
more  grievous  to  be  excommunicated  than 
to  be  beheaded.  But,  Lord  !  where  are 
the  persons  at  this  day,  who  tremble  when 
their  sins  have  brought  them  into  this  mi- 
serable case  and  state  ?  Note,  5.  That 
persons  ought  not  to  be  in  this  severe  and 
solemn  manner  proceeded  against,  but 
ft)r  notorious,  scandalous  sins.  To  de- 
nounce this  awful  censure  upon  every  slight 
and  trivial  occasion,  is  to  prostitute  one  of 
the  most  venerable  ordinances  of  Christ  to 
contempt  and  scorn.  Note,  G.  The  great 
and  special  end  for  which  the  ordinance 
of  excommunication  was  instituted  by 
Christ  in  his  church,  and  executed  by  his 
apostles  ;  namely,  to  recover  the  fallen 
person  by  repentance,  and  to  be  a  warning 
to  others.  The  reforming,  and  not  the 
ruining  of  men,  was  the  intention  of  this  or- 
dinance :  the  censure  is  not  mortal,  but 
medicinal.  It  is,  1.  For  the  destruction  of 
the  flesh,  so  lasciviant  in  him  ;  for  the 
mortifying  his  lusts,  by  afflicting  him  with 
grief  and  sorrow.  2.  For  the  saving  of 
his  spirit,  that  is,  his  soul,  that  this  may  be 
recovered  out  of  the  snare  of  the  devil. 
Lastly,  The  time  is  expressed,  when  the 
penitent  person  shall  find  the  benefit  of  this 
painful  ordinance;  namely,  in  the  daii  of 
llie  Lord  Jesus  ;  not  but  that  a  penitent  in 
this  life  shall  find  some  ease  in  his  conscience, 
and  satisfaction  in  his  spirit  :  but  the  full 
benefit  of  ecclesiastical  censure  is  reserved  to 
the  day  of  the  Lord,  the  day  of  judgment: 
then  will  Christ  manifest  to  the  church  tri- 
umphant the  good  effect  of  the  power  of 
the  keys,  which  he  hath  committed  to  his 


ministers,  to  be  exercised  publicly  in  the 
church  militant ;  he  will  then  reveal  how 
all  stand  bound  in  heaven,  whom  his 
church  never  loosed  on  earth ;  and  all 
whom  his  church  hath  loosed  on  earth, 
shall   then  appear  to  be  loosed  in  heaven. 

G  Your  glorifying  is  not  good. 
Know  ye  not  tliat  a  little  leaven 
leaveneth  the  \xliole  liinij)  ?  7 
Purge  out  therefore  the  old  leaven, 
that  ve  may  be  a  new  lump,  as  ye 
are  unleavened. — 

As  if  the  apostle  had  said,  "  You  Corin- 
thians are  prone  to  pride  yourselves,  in  the 
numbers  of  wise  and  wealthy  men  that  are 
found  among  you ;  you  glory  that  Corinth 
is  the  eye  of  Greece,  and  Greece  the  eye  of 
the  world ;  but  what  do  you  glory  in  this 
for  ?  When  you  have  such  a  scandalous 
person  among  you,  (the  incestuous  man,) 
who  is  a  blot  and  a  blemish  to  your  whole 
society,  know  ye  not  that  as  a  little  leaven 
leaveneth  and  soureth  the  whole  lump  ;  so 
such  a  member  continued  among  you, 
will  defile  the  whole  body  or  society  of 
christians  with  you  ?  Therefore  piir<rc 
out  tills  old  leaven,  (cast  this  scandalous 
person  out  of  your  communion,)  that  yc 
may  he  a  new  lump  (your  whole  church 
an  holy  society)  as  ye  are  unleavened ; 
that  is,  forasnmch  as'^ye  are  by  your  pro- 
fession of  Christianity  obliged  to  be  unlea- 
vened, that  is,  separated  from  sin  and  sin- 
ners." Learn  hence,  L  That  all  sin  in 
general,  but  the  sin  of  uncleanness  in  par- 
ticular, is  as  leaven  in  regard  of  its  spreading 
and  difl^jsive  nature :  old  leaven  it  is  here 
called,  because  the  Corinthians  had  been 
long  infamous  for  this  sin  of  uncleanness, 
even  to  a  proverb.  Observe  next,  That  the 
apostle  having  used  this  similitude  of  leaven, 
he  pursues  it  in  allusion  to  the  Jewish  cus- 
tom before  the  celebration  of  the  passover, 
who  were  to  cast  all  leaven  out  of  their 
houses  with  detestation  and  cursing,  upon 
penalty  of  being  cut  off"  from  the  congre- 
gation of  Israel.  Thus  the  holy  profession 
of  Christianity  obliges  every  one  of  us  to 
cut  off' every  notorious  sinner  from  our  so- 
ciety, every  lust  from  our  hearts,  every 
member  of  the  old  Adam,  that  we  may  be 
a  new  lump,  answermg  our  holy  and  hea- 
venly calling. 

— For  even  Christ  our  passover 
is  sacrificed  for  ns ;  8  Therefore 
let  us   keep  the   feast,   not  with  old 


156 


CORINTHIANS. 


Chap.  V 


leaven,  neither  with  the  leaven  of 
malice  and  wickedness,  but  with  the 
unleavened  bread  of  sincerity  and 
truth. 

Observe  here,  The  apostle's  reason  why 
the  old  leaven  of  iincieanness  and  malici- 
ous wickedness  should  be  put  away  by  us  ; 
nauiely,  because  Chrht  our  passover  is 
saciificidfor  us.  We  should  therefore  be 
as  careful  to  put  away  sinful  lusts  out  of 
our  hearts,  as  the  Jews  were  to  cast  the  ma- 
terial leaven  out  of  their  houses.  Learn 
hence,  1.  That  Christ  is  our  passover,  or 
paschal  lamb,  in  allusion  to  wliich  he  is 
often  called  a  lamb  in  the  New  Testament. 
We  do  not  find  him  expressed  in  the  New 
Testament  by  the  name  of  any  other  ani- 
mals which  typified  him,  but  only  this  of  a 
lamb,  this  being  more  significant  of  his  in- 
nocency  and  sufficiency  than  any  other. 
St.  John,  i.  20.  he  is  called  God's  lamb ; 
here  he  is  called  our  passover  or  paschal 
lamb  ;  God's  in  regard  of  the  author,  ours 
in  regard  to  the  end  ;  God's  in  regard  of 
designation,  ours  in  regard  of  acceptation. 
Learn,  2.  That  Christ  is  our  sacrifice.  A 
sacrifice  was  necessary  fora  sinful  creature,  to 
atone  divine  displeasure  :  a  sacrifice  for  sin 
must  be  pure  and  sinless ;  no  such  sacrifice 
could  be  found  but  the  eternal  Son  of  God ; 
for  whatever  any  creature  could  do  or  suffer, 
had  been  but  a  debt  or  duty,  and  that  could 
never  have  made  compensation  or  satisfac- 
tion for  a  debt  of  rebellion.  Learn,  3. 
That  Christ  was  a  sacrifice  for  us,  not  for 
himself ;  for  being  perfectly  sinless,  he  need- 
ed no  sacrifice.  Now  the  notion  of  all  sa- 
crifices, both  among  Jews  and  heathens, 
was  this.  That  they  were  substituted  in  the 
room  and  place  of  the  offender,  to  appease 
an  offended  deity,  and  exempt  the  guilty 
pK?rson  from  punishment.  Accordingly  our 
sins  were  imputed  to  Christ,  and  he  died 
under  the  imputed  guilt  of  them,  as  a  re- 
puted sinner ;  for  we  cannot  conceive  how 
divine  justice  should  inflict  the  punishment 
upon  Christ,  had  it  not  first  considered  him 
under  guilt.  The  weight  of  all  our  sin  was 
laid  upon  his  innocent  siioulders  :  our  guilt 
became  his,  by  a  voluntary  susception  of 
tiie  punishment,  and  consequently  the  suf- 
ferings of  this  sacrifice  are  imputed  to  us. 
He  took  our  sins  upon  himself,  as  if  he  had 
actually  sinned  ;  and  gave  us  the  benefit  of 
his  suHtrings,  as  if  we  had  actually  sufl^ered 
and  satisfied.  Observe  next.  The  inference 
drawn  by  the  apostle  from  Christ's  dying  a 
sacrifice  for  us  :   Therefore  let  us  keep  the 


feast ;  not  an  anniversary,  or  yearly,  but  a 
daily,  feast,  even  all  the  days  of  our  chris- 
tian life ;  let  the  whole  of  our  lives  be  as 
the  Jewish  feast  of  passover  was,  free  from 
leaven,  from  the  leaven  of  malice  and  wick- 
edness, and  full  of  sincerity  and  upright- 
ness both  towards  God  and  man.  Learn 
hence,  The  duty  of  every  particular  and 
individual  christian  ;  seeing  Christ  has 
died  as  a  sacrifice  for  his  sin,  his  duty  is  to 
live  unto  Christ,  by  living  up  to  the  rule 
which  Christ  has  given  him,  abhorring  all 
malice,  abandoning  all  wickedness,  acting 
all  that  sincerity  towards  God,  and  exer- 
cising that  truth  and  uprightness  towards 
man,  which  will  be  an  ornament  to  our 
profession  whilst  we  are  upon  earth,  and 
will  bring  us  at  length  to  the  fruition  of  God 
in  heaven. 

9  I  wrote  unto  you  in  an  epistle 
not  to  company  with  fornicators. 
10  Yet  not  altogether  with  the  for- 
nicators of  this  world,  or  with  the 
covetous,  or  extortioners,  or  with 
idolaters  ;  for  then  must  ye  needs 
{^o  out  of  the  world.  11  But  now 
I  have  written  unto  you  not  to  keep 
company,  if  any  man  that  is  called 
a  brother  be  a  fornicator,  or  covet- 
ous, or  an  idolater,  or  a  railer,  or  a 
drunkard,  or  an  extortioner;  with 
such  an  one  no  not  to  eat. 

Here  our  apostle  tells  them,  that  he  had 
written  to  them  in  this,  or  some  other  epis- 
tle, before  he  was  fully  acquainted  with 
their  afl^airs,  not  to  company  with  forni- 
cators ;  that  is,  to  shun  all  intimacy  and 
familiarity  with  infidels  :  but  he  did  not 
mean  or  intend  that  they  should  have  no 
converse  or  commerce  with  them,  because 
they  lived  among  unbelievers,  and  could 
not  go  out  of  the  world.  But  now  since  he 
heard  of  the  miscarriage  of  this  incestuous 
person,  who  was  certainly  a  christian,  and 
probably  a  doctor  or  teacher  among  them, 
he  warns  them  to  avoid  all  brotherly  inti- 
macy and  familiarity  with  scandalous  chris- 
tians, lest  the  church  be  thought  to  favour 
such :  With  such  an  one,  says  he,  vo,  not 
to  eat  :  admit  not  such  to  your  own  table, 
much  less  to  Christ's.  Learn  from  hence,  ] 
That  all  unnecessary  society,  and  intimate 
familiarity  with  scandalous  professors,  ought 
to  be  avoided,  that  religion  may  not  be 
thought  to  favour  them,  and  the  church 
may  not  suffer  by  them.     Learn,  2.  That 


>a|), 


VI. 


I  CORINTHIANS. 


157 


as  it  ought  to  be  the  churcli's  care  to  purge 
out  such,  and  separate  Ihem  from  her  com- 
munion :  so  is  it  every  private  christian's 
duty  to  avoid  that  tamiharity  with  tiiem 
which  is  in  their  power,  even  that  which 
lieth  in  friendly  eating  with  Ihem.  Learn, 
3.  If  civil  eating  with  scandalous  professors 
of  religion  be  forbidden  at  our  own  table  ; 
much  less  ouglit  any  church  to  permit  and 
suffer  them  a  religious  eating  at  the  Lord's 
table,  which  was  never  spread  for  such 
guests. 

12  For  what  have  1  to  do  to 
judge  them  also  that  are  without? 
do  not  \e  judge  them  tliat  are  witli- 
in  >  13  But  them  that  are  without 
God  judgeth.  Therefore  put  away 
from  among  yourselves  that  wicked 
person. 

As  if  the  apostle  had  said,  "  My  juris- 
diction extendeth  not  to  the  heathens,  I 
have  nothing  to  do  to  judge  and  censure 
them  that  are  without  the  church  :  but  such 
as  are  within  the  pale  of  the  church,  your 
own  members,  who  own  your  jurisdiction, 
these  you  have  an  undoubted  right  and 
power  to  judge,  leaving  the  other  to  the 
judgment  of  God  :  therefore  I  advise,  nay, 
charge  you,  to  put  axvai/  from  7/oursclves 
that  -wicked  and  incestuous  person,  by  ex- 
communicating and  banishing  him  from 
your  communion."  As  banishment  is  a 
civil  excommunication,  so  excommunica- 
tion is  a  spiritual  banishment  :  magistrates 
must  drive  malefactors  out  of  civil  socie- 
ties, and  church  officers  must  expel  enor- 
mous offenders  out  of  their  religious  socie- 
ties-, for  they  who  are  unfit  for  civil  converse, 
are  much  more  unfit  for  spiritual  commu- 
nion. The  last  words,  Therefore  put  axvar/ 
from  amoncr  7/ourselves  that  -wicked  per- 
son, help  us  clearly  to  understand  the  for- 
mer precept,  ver.  7.  Purge  out  the  old 
leaven,  Sfc.  that  they  are  not  in  their 
first  and  proper  sense  to  be  interpreted  of 
particular  persons  purging  out  their  lusts, 
and  mortifying  their  corruptions,  though 
that  be  a  very  necessary  duty  ;  but  it  is  to 
be  understood  of  every  christian  church's 
duty  to  purge  out  from  among  them  all  flagi- 
tious and  enormous  oflfenders. 

Cuncta  prius  tenlanda,  sed  immedicabile  vulnus 
Erne  reddendum  est,  ne  pars  sincera  trahatur. 

CHAP.  VI. 

The  holy  apostle  liavinc  in  the  former  chapter 
taxed  the  Corinthians  for  their  great  negligence 
in  not  judging  the  incestuous  person    in  a  case 


ecclesiasliral  i  in  this  chapter  he  blames  Ihem 
for  their  too  great  forwardness  in  going  to  judg- 
ment in  a  matter  civil  and  political. 

These  Corinthians,  who  were  converted  by  Ihe 
apostle  to  the  cliristian  faith,  went,  to  law  with 
and  impleaded  one  another  before  heathen 
judges:  wheieas  they  ought  to  have  submitted 
their  differences  to  be  heard  before,  and  decid- 
ed by,  the  saints,  that  is,  their  brethren  and 
fcUow-cliristians. 

Now  this  mighty  scandal  to  Christianity  our  apos- 
tle upbraids  them  with,  and  sharply  reproves 
them  for,  in  this  chapter;  in  which  he  thus 
bespeaks  them : 

T\AR,E  any  of  you,  having  a  mat- 
"^ter  against  another,  go  to  law 
before  the  unjust,  and  not  before 
the  saints  ?  2  Do  ye  not  know  that 
the  saints  shall  judge  the  world  ? 
and  if  the  world  shall  be  judged  by 
you,  are  ye  unworthy  to  judgi-  the 
smallest  matters  ?  3  Know  ye  not 
that  we  shall  judge  angels  >  how 
much  more  things  that  pertain  to 
this  life. 

Observe  here,  1.  That  it  was  not  simply 
and  absolutely  their  going  to  law  which  the 
apostle  condemns,  but  their  impleading 
one  another  at  pagan  tribunals,  and  before 
heathen  judges  ;  the  law  is  good,  if  used 
la-wfulltj  ;  but  the  best  thing  may  be 
abused  ;  so  is  oft  the  law  itself.  Most 
evident  it  is,  that  the  apostle,  who  was 
offended  at  their  using  the  law  before  infi- 
dels, allows  it  before  christians,  as  the  first 
verse  implies.  Observe,  2.  The  title  given 
to  the  Corinthian  converts :  they  are  all 
called  saints,  because  they  were  all  so  by 
outward  profession,  and  many  of  them  so 
by  inward  sanctification.  Whence  learn, 
(1.)  That  all  those  who  take  upon  them 
the  profession  of  Christianity,  are  obliged  to 
be  saints,  and  may  be  so  called,  being  such 
by  visible  profession.  (2.)  That  the  true 
and  real  christian  is  a  true  and  real  saint  : 
his  heart  is  inwardly  renewed  and  sancti- 
fied, his  life  thoroughly  reformed  and 
changed.  Observe,  3.  The  several  errors 
enumerated  by  our  apostle  in  the  Corin- 
thians, going  to  law,  (1.)  In  regard  of 
the  adversary.  Brother  goeth  to  la~w 
■with  brother  ;  not  infidel  with  infidel,  nor 
infidel  with  christian  ;  but  christian  with 
christian,  brother  with  brother:  which 
seems  both  unnatural  and  unchristian. 
(2.)  In  regard  of  the  judges  chosen  to  de- 
cide and  umpire  their  controversies  ;  they 
were  infidels  and  unbelievers,  not  saints.  If 
brother  will  go  to  law  with  brother,  let 
them  make  choice  of  christian  judges;  but 
for  christians   to  refuse  christians,  and  to 


158 


I  CORINTHIANS. 


Chap.  VI. 


choose  to  be  judged  by  infidels,  was  highly 
scandalous  !  What  will  heathens  say,  wlien 
christians  are  together  by  the  ears,  and  in  • 
fidels  live  in  unity.  Observe,  4.  The  great 
argument  used  by  the  apostle  to  dissuade 
them  from  this  practice  ;  he  argues  a  mn- 
jorc  ad  minus,  from  the  greater  to  the  less. 
The  saintsshall  judge  the  world,  the  wick- 
ed world  ;  vea,  the  apostate  angels  in 
another  world  :  are  they  not  fit  then  to 
judge  and  determine  trivial  matters  be- 
tween man  and  man,  between  one  christian 
and  another,  here  in  this  world  ?  Learn 
hence,  That  the  saints,  as  assessors  with 
Christ,  and  approvers  of  his  righteous  judg- 
ment, shall  at  the  great  day  judge  the  wick- 
ed world,  and  the  apostate  angels.  O  ye 
wicked  world  !  you  that  now  revile  and 
scorn,  that  injure  and  wrong,  the  saints  and 
servants  of  the  most  high  God,  know,  that 
they  shall  one  day  be  your  judges.  O  ye 
saints!  who  shall  be  judges  of  the  world, 
know  that  your  time  of  judging  in  this 
world  is  not  yet ;  do  not  anticipate  your 
work,  nor  antedate  your  commission : 
Judge  7}otlung  before  the  time,  till  the 
Lord  coTiies, 

4  If  then  ye  have  judgments  of 
things  pertaining  to  this  life,  set 
them  to  judge  who  are  least  esteem- 
ed in  the  church.  5  I  speak  to  your 
shame.  Is  it  so,  that  there  is  not  a 
wise  man  among  you  ?  no,  not  one 
that  shall  be  able  to  .judge  between 
his  brethren  ?  6  But  brother  goeth 
to  law  with  brother,  and  that  before 
the  unbelievers.  7  Now  therefore 
there  is  utterly  a  fault  among  yon, 
because  ye  go  to  law  one  with  ano- 
ther. Why  do  ye  not  rather  take 
wrong  >  why  do  ye  not  rather  suffer 
yourselves  to  be  defrauded  }  8  Nay, 
ye  do  wrong  and  defraud,  and  that 
your  brethren. 

It  must  be  still  observed,  that  the  apostle 
doth  not  go  about  to  abolish  the  use  of  se- 
cular judgments,  or  condemn  going  to  law; 
but  only  reproves  the  abuses  that  were 
found  among  them  therein.  Brother  go- 
ing to  law  •with  brother;  that  is,  one 
christian  with  another :  and  this  not  before 
a  christian  but  an  heathen  magistrate  ;  by 
means  whereof  the  Gentiles  became  ac- 
quainted with  the  covetousness,  ambition, 
and  revenge,  which   was  among  christians. 


to  the  dishonour  of  God,  and  to  the  discre- 
dit of  the  gospel.  More  particularly,  the 
apostle  fartiier  censures  and  reproves  them, 
first,  for  going  to  law  about  trifles  and 
small  matters:  Are  ye  un-worthy  to  judge 
the  least  matters  ?  Should  christians  thus 
implead  one  another  before  infidels  for  mere 
trifles  ?  It  seems  it  has  been  an  ancient 
and  too  common  fault,  that  every  petty 
ditierence  has  pestered  the  tribunal.  Se- 
condly, for  their  impleading  and  persecut- 
ing one  another ;  it  was  with  heat  and 
passion,  with  impatience  and  impetuous 
anger.  Going  to  law  is  one  of  those  duties 
which  is  difficultly  managed  without  sin ; 
it  is  an  hard  matter  for  a  man  to  right  his 
estate,  and  not  wrong  his  soul.  Thirdly, 
He  reproves  them,  because  they  did  not 
choose  rather  to  put  up  with  some  wrongs, 
than  right  themselves  by  going  to  law  : 
Why  do  i/e  not  rather  take  wrong  ?  -why 
do  tie  not  suffer  yourselves  to  be  defraud- 
ed'^ Teaching  lis,  that  something  should 
not  only  be  hazarded,  but  parted  with,  for 
peace'  sake.  Peace  is  a  jewel  worth  our 
buying  at  a  dearer  rate  than  most  men  are 
willing  to  give  for  it ;  and  a  peaceable 
christian  will  put  up  with  many  injuries 
patiently,  rather  than  use  extremity,  refer- 
ring his  cause  to  Him  that  judgeth  righteous- 
ly ;  who  very  often  in  this  life  repays  us 
what  we  part  with  for  peace'  sake  twice 
over.  Blessed  are  the  meek,  they  shall 
inherit  the  earth.  Fourthly,  The  apostle 
blames  them  for  their  precipitation  and 
haste,  in  going  to  law  one  with  another; 
the  law  should  have  been  their  last  refuge 
after  trial  of  all  other  means.  First,  they 
should  have  referred  it  to  their  brethren  ; 
if  they  could  not  end  it,  then  the  law  was 
open.  But  instead  of  this,  as  soon  as  any 
dilTerence  arose,  they  sent  presently  for  a 
writ  to  the  heathenish  courts  of  judicature. 
Fifthly,  He  blames  the  ignorance  which 
was  found  amongst  them,  that  there  was  no 
wise  person  found  with  them,  who  could 
compromise  and  compose  differences  before 
they  went  too  far ;  ver.  5.  I  speak  it  to 
your  shatJie.  Is  it  so,  that  there  is  not  a 
wise  man  amongst  you,  that  is  able  to  Judge 
between  his  brethren  ?  As  if  he  had  said, 
"  What,  will  ye  all  stand  and  look  on  these 
unkind  bickerings  ;  and  is  there  not  one 
among  you,  that  has  so  much  skill  as  to 
quiet  and  compose  them  ?  I  am  really 
ashamed  of  it."  Sixthly,  He  rebukes  their 
slothfulness,  together  with  their  ignorance, 
that  they  were  lazy  as  well  as  unskilful, 
and  unwilling  to  interpose  for  the  compos- 


Chap.  VI. 


CORINTHIANS. 


I5D 


itig  of  their  brotlireii's  diflerences.  A  lit- 
tle pains,  timely  taken  i)y  us,  may  prevent 
abundance  of  strife  and  dissension  between 
contend mg  bretliren.  These  are  the  prin- 
cipal faults  which  tlie  apostle  condemns  in 
these  Corinthians  going  to  law  :  it  is  not 
the  action,  or  thing  itself,  but  the  circum- 
stances attending  it,  and  the  mismanage- 
ment of  it,  that  is  here  condemned  ;  which 
being  rectified,  law  is  no  doubt  lawful, 
whatever  some  erroneous  persons  have  af- 
firmed to  tlie  contrary. 

9  Know  ye  not,  that  the  iiiirifjht- 
eous  shall  not  inherit  the  kingdom 
of  God  ?  Be  not  deceived  :  neither 
fornicators,  nor  idolaters,  nor  adul- 
terers, nor  effeminate,  nor  abusers  of 
themselves  witjj  inaidiind.  10  Nor 
thieves,  nor  covetous,  nor  drunkards, 
nor  revilers,  nor  extortioners,  shall 
inherit  the  kins^doni  of  God. 

Observe  here,  1.  Our  apostle's  positive 
assertion,  and  categorical  proposition.  That 
the  unrighteous  shall  not  inherit  the 
Jcingdom  of  God ;  where  by  unrighteous- 
ness, is  meant  injustice  and  injuriousness 
towards  our  neighbour,  as  appears  by  the 
context,  which  speaks  of  deiraudmg  :  un- 
righteousness will  as  certainly  shut  out  of 
heaven,  as  ungodliness.  Observe  next, 
The  large  catalogue  of  sins  which  the  apos- 
tle reckons  up,  that  will  shutout  of  heaven: 
uncleanness,  idolatry,  inordinate  love  of 
ihis  world,  drunkenness,  &c.  For  the  con- 
firmation of  his  proposition,  he  proceedcth 
to  the  enumeration  of  the  several  sins  de- 
structive of  salvation  :  which  are  not  to  be 
understood  copulatively,  but  disjunctively  : 
not  as  if  he  only  who  is  guilty  of  ail  these 
shall  miss  of  heaven,  but  he  tiiat  lives  in  any 
one  of  these  unrepented  of;  if  he  doth  not 
forsake  his  wicked  course  of  life,  he  shall 
never  see  the  kingdom  of  God ;  whoever 
allows  and  tolerates  himself  in  any  one  sin, 
is  certainly  in  a  slate  of  damnation.  Lord, 
how  many  thousand  vain  hopes  are  laid  in 
the  dust,  and  how  many  thousand  of  im- 
penitently  wicked  souls  are  sentenced  to 
hell,  by  this  one  scripture !  Observe  lastl}-, 
The  caution  or  cautionary  direction  given 
by  St,  Paul  to  the  Corinthians,  not  to  de- 
ceive themselves  with  a  contrary  expecta- 
tion, (though  one  would  think  men  could 
hardly  be  deceived  in  so  plain  a  case,)  as 
if  their  bare  profession  of  Christianity  would 
save  them,  whilst  they  allowed  liiemselves 
to  live  in  the  practice  of  any  of  the  afore- 
mentioned   wickedness :    Be  not  deceived. 


Learn  thence.  That  men  are  very  prone  to 
deceive  themselves  in  this,  that  though  they 
live  wickedly,  yrt  they  shall  die  happily, 
and  go  to  heaven  gloriously.  They  have 
such  unlimited  apprehensions  of  the  par- 
doning grace  and  mercy  ol  (Jod,  that  tiiey 
bound  it  not  to  faith,  and  repentance,  and 
an  holy  life;  never  considering  whether 
they  are  qualified  subjects  or  no  for  that 
grace  and  mercy.  God  is  a  merciful  God, 
says  the  wicked  man,  therefore  1  sliall  not 
go  to  hell ;  God  is  a  merciful  God,  says 
the  devil,  therefore  I  hope  to  come  out 
of  hell.  No,  say  you,  that  doth  not  tollow, 
for  God  has  decreed  and  declared  the  con- 
trary. And  has  he  not  decreed  and  de- 
termined, has  he  not  said  and  sworn,  That 
the  impenitent  sinner  shall  never  enter  into 
his  rest  ?  Be  not  then  deceived,  oh  sinner; 
whilst  thou  continuest  unreformed,  thou 
canst  not  inherit  the  kingdom  of  God. 

11  And  such  were  some  of  \ou  : 
but  ye  are  washed,  hiat  ye  are  sane- 
titied,  but  ye  are  justified  in  the 
name  of  the  Lord  Jesus,  and  by  the 
Spirit  of  our  God. 

Here  we  have  another  argument,  which 
our  apostle  uses  to  dissuade  them  from  all 
gross  wickedness  in  general,  and  from  such 
unchristian  behaviour  one  towards  another, 
as  he  had  before  reproved  in  particular : 
namely,  that  great  and  mighty  change 
which  had  l^een  wrought  upon  several  of 
them  by  means  of  their  conversion  to  tlie 
christian  religion,  or  the  faith  of  Christ  ; 
Such  were  some  of  you  ;  but  ye  ore  no~c} 
•washed.  As  if  the  apostle  had  said,  "  You 
are  no  longer  swine,  but  sheep,  and  there- 
fore must  not  wallow  in  the  mire  of  sin 
as  you  formerly  did."  Note  here,  \.  The 
black  and  filthy  condition  of  a  sinner,  be- 
fore conversion  ;  the  apostle  had  reckoned 
up  the  vilest  and  worst  of  sins  that  could  be 
mentioned,  and  then  says,  Siuch  were  some 
of  you.  The  original  word  is  in  the  neu- 
ter, not  in  the  masculine  gender ;  not  am, 
such  persons,  but  ravra,  such  sins  ;  as  em- 
phatically demonstrating  their  wickedness, 
that  they  were  not  so  much  peccatores, 
sinners,  as  ipsa  pcecata,  the  very  sins  them- 
selves. Learn  hence,  That  the  converting 
grace  of  God  is  sometimes  vouchsafed  to 
the  vilest  and  worst  of  men  ;  and  where 
it  is  vouchsafed,  makes  a  very  great  and 
n)ighty  change.  Note,  2.  The  particular 
expressions  by  v/hich  this  change  is  repre- 
sented :  ye  are  washed,  sacramentally 
washed  in  baptism  ;  yc  arc  sanctified,  pu- 


IGO 


I  CORINTHIANS. 


Chap.  VI. 


rifled  in  your  hearts  and  natures,  by  the 
sanctifying  influences  of  divine  grace;  yc 
arc  justified,  that  is,  acquitted  from  guih, 
and  approved  as  righteous.  Note,  3.  The 
means  by  which  this  change  was  wrought 
and  effected  ;  in  the  name  of  our  Lord  Jesus, 
and  by  the  Spirit  of  God.  In  the  name 
of  our  Lord  Jesus,  that  is,  through  the 
merits  and  for  the  mediation  of  the  Lord 
Jesus,  and  by  faith  therein ;  and  hij  the 
Spirit  of  our  God,  that  is,  through  the 
sanctifying  influences  of  the  Holy  Spirit. 
1.  Here  we  have  the  defihng  nature  of  sin 
supposed ;  ail  men  by  nature  are  polluted  and 
defiled,  and  stand  in  need  of  washing.  2. 
Our  Lord  Jesus  Ciirist  will  not  disdain 
or  refuse  to  justify  by  his  blood,  and  sanc- 
tify by  his  Spirit,  the  greatest  sinners,  and 
the  filthiest  souls,  that  apply  unto  him,  by 
faith,  for  pardoning  mercy  and  sanctifying 
grace  :  Such  were  you,  but  ye  are  washed. 
4.  Though  justification  and  sanctification 
are  distinct  and  different  in  their  nature, 
yet  are  they  always  inseparable  in  their 
subject:  no  person  is  justified  but  he  that 
is  sanctified:  Christ  justifies  none  by  his 
blood,  whom  he  doth  not  sanctify  by  his 
Spirit.  Though  justification  and  sancti- 
fication are  not  the  same  thing,  yet  are  they 
always  found  in  the  same  person  :  by  the 
former  there  is  a  relative  change  in  our 
condition  ;  by  the  latter,  a  real  change  in 
our  conversation. 

12  All  things  are  lawfnl  unto  me, 
but  all  thinns  are  not  expedient : 
all  things  are  lawful  for  me,  but  I 
will  not  be  brought  under  the  power 
of  any.  13  Meats  for  the  belly, 
and  the  belly  for  meats  :  but  God 
shall  destroy  both  it  and  them. — 

Our  apostle  still  proceeds  in  the  repre- 
hc-nsory  part  of  his  epistle,  and  begins  here 
to  reprove  the  growing  heresy  of  the  Gnos- 
tics and  Nicolaitans  among  them,  who  al- 
lowed the  eating  of  things  sacrijiced  to 
idols,  and  fornication,  as  things  indiflferent. 
The  apostle  grants,  that  all  indifferent  things 
are  lawful,  and  may  be  used,  first,  when 
they  are  expedient,  that  is,  when  they  may 
be  used  without  hurting  ourselves  and 
others :  and,  secondly,  when  they  do  not 
get  such  a  dominion  over  us,  as  to  enslave 
us  to  an  intemperate  and  immoderate  use 
of  them  ;  he  instances  particularly  in  meats, 
and  grants  that  it  is  lawful  to  use  any  kind 
of  meat,  because  God  hath  ordained  it  for 
the  good  of  man's  nature :  meats  are  or- 


dained for  the  belly,  and  the  belly  at  pre- 
sent ordained  for  the  reception  of  meats  ; 
but  as  God  will  destroy  meats,  so  will  he 
destroy  the  belly  also,  as  to  the  use  it  now 
liath  ;  for  in  the  resurrection  men  shall  nei- 
ther hunger  nor  thirst  any  more.  Learn 
hence,  That  Christianity  doth  not  barely 
restrain  us  from  the  doing  of  what  is  un- 
lawful, but  from  doing  of  what  is  inex- 
pedient also  :  an  action  in  itself  lawful 
may  by  circumstances  become  sinful,  and 
it  is  both  wise  and  safe  to  forbear  the  use 
of  our  christian  liberty,  when  it  becomes 
an  occasion  of  oflfence  unto  our  neighbour. 

— Now  the  body  is  not  for  forni- 
cation, but  for  the  Lord  ;  and  the 
Lord  for  the  body. 

From  this  verse  to  the  end  of  the  chapter 
our  apostle  labours,  by  sundry  arguments, 
to  convince  the  Corinthians  of  the  exceed- 
ing sinfulness  of  the  sin  of  fornication  ; 
partly,  because  they  reckoned  it  amongst 
the  number  of  indifferent  things,  and  also 
because  the  Corinthians,  before  their  con- 
version to  Christianity,  were  so  notoriously 
addicted  to  this  sin,  that  they  consecrated 
a  temple  to  Venus,  at  which  a  multitude  of 
virgins  prostituted  themselves  ;  for  which 
reason  St.  Paul  makes  use  of  a  six- fold  ar- 
gument here,  to  prevent  the  Corinthians' 
relapse  into  this  sin  of  fornication  after  their 
conversion,  which  they  had  been  so  noto- 
riously guilty  of  before  conversion.  The 
first  argument  is  in  the  words  before  us. 
Now  the  body  is  not  for  fornication, 
but  for  the  Lord  :  and  the  Lord  for  the 
body.  As  if  he  had  said,  "  You  put  the 
body  to  a  use  for  which  it  was  never  in- 
tended :  the  belly  was  made  for  meats,  but 
the  body  was  not  made  for  fornication, 
but  for  the  Lord,  that  is,  for  the  Lord's 
use  and  service ;  and  the  Lord  is  for  the 
body,  that  is,  for  the  good  and  salvation  of 
the  body."  Whence  note.  That  such  is 
the  wonderful  goodness  of  God  towards  us, 
his  creatures,  that  look  in  whatsoever  we 
are  for  !iim,  he  is  for  us  ;  as  our  bodies  are 
for  the  Lord's  service  as  well  as  our  souls, 
so  the  Lord  is  for  the  good  of  our  bodies  as 
well  as  our  souls,  and  therefore  our  bodies 
ought  to  be  employed  in  his  glory  for  every 
thing;  this  is  the  aposlle's  first  argument 
against  fornication. 

14  And  God  hath  both  raised  up 
the  Lord,  and  will  also  raise  up  us 
by  his  power. 

Here  a  second  argument  against  fornica- 
tion is  taken  from  the  body's  resurrection  : 


Cliap.  VI. 

Our  bodies  are  to  be  raised,  therefore  not  to 
be  defiled  ;  to  be  fasiiioned  like  unto  Clirist's 
glorious  body  in  heaven,  therefore  not  to  be 
defiled  with  lusts  here  on  earth.  As  if  he 
had  said,  "  Were  your  bodies  to  be  finally 
lost  in  the  dust,  then  were  it  no  great  matter 
how  you  used  tiieni,  or  abused  them  :  but 
as  God  hath  raised  up  Christ's  body,  so  he 
will  raise  up  your  body  ;  and  seeing  your 
body  is  the  garment  which  your  soul  is  to 
wear  to  all  elernity  in  heaven,  keep  it  pure 
and  undefiled  here  on  earth." 

15  Know  ye  not  that  your  bodies 
are  the  members  of  Christ  ?  Shall  I 
then  take  the  memb«?rs  of  Christ, 
aiul  make  them  the  members  of  an 
harlot  ?  God  forbid. 

A  third  argument  here  follows  :  "  Our 
bodies  are  the  members  of  Christ,  as  well  as 
our  souls ;  that  is,  the  union  is  made  be- 
tween Christ  and  us,  consisting  of  soul  and 
body  both.  Now,  shall  we  dispose  of  our 
bodies,  the  members  of  Christ,  to  so  base 
an  use  ?  Shall  our  bodies,  which  are  joined 
to  Christ,  ever  condescend  to  so  base  a  con- 
junction, as  that  of  being  joined  to  an  har- 
lot ?  God  forbid  that  such  an  indignity 
be  done  by  us." 

16  What,  know  ye  not  that  lie 
which  is  joined  to  an  harlot  is  one 
body  ?  for  two  (saith  he)  shall  be 
one  flesh.  17  Hut  he  that  is  joined 
unto  the  Lord  is  one  spirit. 

The  sense  is,  "  That  as  wedlock  makes 
man  and  wife  one  body  lawfully,  so  for- 
nication makes  the  man  and  the  harlot  one 
body  sinfully  ;  all  the  difference  is  in  the 
morality  of  the  act,  but  the  species  or  kind 
of  act  is  the  same  :  thus  the  fornicator  and 
the  harlot  are  one  flesh  ;  but  he  that  is  join- 
ed to  the  Lord,  namely,  by  faith  and  love, 
hath  a  nearer  and  more  noble  union  than 
that  of  f^esh,  for  he  is  one  spirit  with  Christ; 
not  essentially  and  substantially  one,  but 
mystically  and  spiritually.  Christ  and  the 
sincere  believer  are  led  and  guided,  actuated 
and  influenced,  by  the  sameSpirit ;  therefore 
take  heed  what  you  do,  for  in  making  your 
bodiesthe  membersof  an  harlot,  you  dissolve 
the  union  betwixt  Christ  and  theai.  Learn 
from  hence.  How  closely  and  intimately 
believers  are  united  unto  Jesus  Christ :  they 
are  nearer  than  one  flesh  ;  they  are  one 
spirit  with  him,  they  have  both  one  Father, 
one  house,  one  home,  one  heart,  one  inter- 

VOL.    II. 


I    CORINTHIANS. 


IGl 


est,  one  acquaintance.  Happy  they  who 
are  tlius  joined  to  the  Lord,  lor  they  are  one 
spirit. 

18  Flee  fornication.  Every  sin 
that  a  man  doeth  is  without  the 
body :  but  he  that  committeth  for- 
nication sinneth  against  his  own 
body. 

Flee  fornication.  Note,  1.  The  apos- 
tle's advice  to  escape  fornication  ;  and  that 
is,  to  f^ee  it,  namely,  by  shunning  all  occa- 
sions of  it,  all  temptations  leading  to  if,  all 
incentives  and  provocations  of  it,  not  suffer- 
ing our  eye  to  wander,  or  our  thoughts  to 
muse,  much  less  to  dwell,  upon  any  unlaw- 
ful or  ensnaring  object.  F/ecfor/iicatiun. 
Note,  2.  The  argument  our  apostle  uses  to 
^ee  fornication  ;  because  other  sins  are 
without  the  body,  but  this  against  the  body. 
Quest.  But  how  is  the  apostle  to  be  un- 
derstood when  he  says,  all  other  sins  are 
without  the  body  ?  Ans.  Thus,  though 
all  other  outward  sins,  as  drunkenness, 
murder,  theft,  &c.  have  the  body  as  an  in- 
strument for  committing  them  ;  yet  in  this 
sin  of  uncleanness  the  body  is  not  only  the 
instrument,  but  the  object  also,  for  the  un- 
clean person  doth  not  only  sin  with  his 
body,  but  he  sins  against  his  body.  Un- 
cleanness leaves  that  blot  and  brand  of  ig- 
nominy and  baseness  upon  the  body  which 
no  other  sin  doth  :  degrading  it  from  that 
excellent  honour  whereunto  God  advanced 
it  in  its  natural  condition,  by  making  it  the 
member  of  an  harlot. 

19  What !  know  ye  not  that  your 
body  is  the  teniple  of  the  Holy 
Ghost,  which  is  in  you,  which  ye 
liave  of  God, — 

Here  we  have  the  apostle's  fifth  argument 
against  fornication  and  uncleanness,  and  it 
runs  thus  :  "  Temples  which  are  peculiarly 
consecrated  unto  God  and  his  service,  ought 
not  to  be  profaned  or  polluted  ;  but  the  bodies 
of  christians  are  the  temples  of  God,  the 
Holy  Spirit  dwelling  in  them,  and  therefore 
they  ought  to  be  kept  pure  and  undefiled. 
Know  you  not  that  your  bodies  are  the 
temples  of  the  Holy  Ghost,  as  well  as  your 
souls  ?"  Our  bodies  are  called  temples  of 
the  Holy  Ghost,  because  he  hath  sanctified 
them  for  himself,  for  his  habitation,  and  for 
his  service  ■.  from  whence  the  divinity  of 
the  Holy  Ghost  may  be  strongly  inferred, 
a  temple  always  supposing  some  deity  to 
dwell  in  it ;  the  tabernacle  and  temple  are 


Ifii 


CORINTHIANS. 


Chap.  VII, 


God's  habitation.  Now  if  the  Holy  Ghost 
dwells  in  good  men  as  a  temple,  be  is  truly 
and  really  God.  In  fine,  since  all  christians 
are  become  the  temple  of  God,  by  virtue  of 
his  Holy  Spirit  sent  into  their  hearts,  conse- 
crating (heir  bodies  to  his  sacred  service, 
let  us  not  desecrate  or  pollute  this  temple  by 
defiling  it  with  filthy  lusts,  but  make  chas- 
tity the  keeper  of  this  sacred  house,  and 
suffer  nothing  that  defileth  to  enter  into  it, 
lest  that  God  who  dwellelh  in  it,  being 
offended,  should  desert  his  house  thus 
defiled. 

—  And  ye  are  not  your  own? 
20  For  ye  are  bought  witii  a  price  : 
therefore  glorify  God  in  your  body, 
and  in  your  spirit,  which  are  God's. 

Here  we  have  the  sixth  and  last  argu- 
ment which  the  apostle  makes  use  of  to 
flee  fornication  :  Our  bodies  are  not  our 
own,  but  God's ;  they  are  his  by  creation, 
his  by  preservation,  his  by  purchase  and 
redemption.  We  are  bought  out  of  our 
own  hands,  as  well  as  out  of  the  hand  of 
divine  justice  ;  therefore  we  sacrilegiously 
rob  and  wrong  God,  when  we  alienate  any 
part  of  his  own  from  him,  and  glorify  him 
not,  whose  we  wholly  are,  by  the  faithful 
service  both  of  our  souls  and  bodies,  which 
are  his.  Learn,  1.  That  christians  are  not 
their  own,  but  God's ;  not  their  own,  and 
therefore  not  in  their  own  power,  not  at 
their  own  disposal,  not  to  live  after  their  own 
M'ill  or  by  their  own  lusts,  but  according 
to  the  will  and  to  the  ends  and  uses  of 
their  principal  Lord,  whose  they  are. 
Learn,  2.  That  as  christians  are  not  their 
own,  so  (hey  must  not  act  and  live,  and  dis- 
pose of  themselves,  of  their  souls  and  bo- 
dies, as  if  they  were  their  own,  as  if  they 
had  an  original  propriety,  a  plenary  pos- 
session, and  a  full  dominion  over  them- 
selves :  a  christian  must  not  make  his  own 
reason  a  supreme  rule,  nor  his  own  will 
his  chief  law,  nor  his  own  interest  his  ulti- 
mate end,  for  he  was  made  neither  by  him- 
self, nor  made  for  himself.  Learn,  3.  That 
ail  of  us  are  God's,  and  therefore  we  cannot 
without  great  sacrilege  invade  his  right, 
and  give  that  body  to  an  harlot  which  is 
consecrated  unto  him.  Learn,  4.  That 
though  we  are  all  God's,  yet  we  have  alie- 
nated ourselves  from  God,  and  withdrawn 
ourselves  from  his  disposal.  Learn,  5. 
That  being  thus  alienated  from  God,  he 
has  once  more  bought  us,  bought  us  with 
a  price,  a  great  and  full  price,  the  blood  of 


his  Son  ;  and  we  are  now  God's  own  again 
by  redemption  and  purchase.  Learn,  6. 
That  our  bodies  and  spirits  being  thus  the 
Lord's,  we  should  glorify  him  both  in  our 
souls  and  bodies  which  are  his ;  glorify 
him  in  our  bodies  by  external  purity  and 
exemplary  sanctity,  glorify  him  in  our 
spirits  by  internal  purity  of  heart.  Thus 
if  we  glorify  him  in  our  body,  and  in  our 
spirits,  in  a  way  of  obedience,  he  will  at 
last  fashion  our  vile  bodies  like  unto  his 
glorious  body,  and  make  our  spirits  as  the 
spirits  of  just  men  made  perfect,  in  that 
great  day,  when  he  shall  come  to  be  glo- 
rified in  his  saints,  and  admired  in  all  them 
that  believe. 

CHAP.  VH. 

Our  apostle  liavin?  finished  tlie  repreliensory  part 
of  this  Epistle  in  the  foreg^oiiig  chapters,  he 
coraes  in  tliis  chapter  to  resolve  divers  cases  of  con- 
science, about  which  the  Corinthians  had  written 
to  him,  particularly  concerning  marriage;  not 
about  the  lawfulness  of  marriage,  for  that  was 
out  of  dispute,  but  about  tlie  expediency  of  it  at 
that  time,  whether  it  were  advisable  in  thatafflict- 
ed  state  of  the  church. 

"VTOW  concerning  the  thincs  where- 
of ye  wrote  unto  nie  :   It  is  good 
for  a  uian  not  to  touch  a  woman. 

The  first  scruple  or  case  of  conscience 
which  the  Corinthians  wrote  to  the  apostle 
about,  was  concerning  marriage.  Amongst 
many  other  wicked  opinions,  which  the 
Gnostics,  those  ancient  heretics,  maintained, 
this  was  one.  That  marriage  was  from  the 
devil.  Our  apostle  elsewhere,  Hed.  xiii. 
4,  asserts  marriage  to  be  holy  and  honour- 
able ;  here  he  determines  first  in  general, 
that  such  as  have  the  gift  of  continency, 
and  can  live  chaste  in  a  single  state,  do 
well ;  and  in  particular,  that  a  single  life  at 
that  time  was  most  advisable,  and  most 
agreeable  to  (he  calamKous  and  afHic(ed 
state  of  the  church  ;  so  that  when  the  apos- 
tle says  in  this  verse.  It  is  good  for  a  man 
not  to  touch  a  •woman,  his  meaning  is,  it 
is  more  agreeable  to  the  present  necessity, 
more  convenient  in  regard  of  the  persecuted 
state  of  the  church,  as  being  a  condition 
less  disturbed  with  cares,  and  less  troubled 
with  distraction  :  for  marriage  plunges  men 
into  an  excess  of  worldly  cares,  it  multiplies 
their  business,  and  usually  their  wants,  and 
those  wants  are  hardlier  supplied  than  in  a 
single  life,  and  more  difficultly  borne ;  it 
is  much  easier  to  bear  personal  wants  than 
family  wants:  with  respect  to  all  which, 
says  the  apostle,  especially  as  the  present 
state  of  the  church  stands,  it  is  good  fur  a 
v\an  nut  to  touch  a  r:oinan  :  not  that  it  is 


Chap.  VII. 


CORINTHIANS. 


163 


at  any  time   simply  unlawful,  but  at  some- 
times manifeslly  mexpedient. 

2  Nevcrtlieless,  to  avoid  fornica- 
tion, let  every  nuin  iiave  his  own 
wife,  and  let  every  woman  have  her 
own  husband. 

As  if  the  apostle  had  said,  "  Such  are  the 
inclinations  of  human  nature,  that  every 
man  cannot  always  do  tliat  which  is  most 
for  his  own  (juiet  and  ease,  but  men  find 
the  strength  of  lust  and  the  power  of  concu- 
piscence so  strong  in  themselves,  that  mar- 
riage, which  is  God's  ordinance  for  avoiding 
fornication,  and  for  the  propagation  of  man- 
kind, is  of  absolute  necessity  to  some  per- 
sons; thertiore  for  avoiding  fornication, 
and  all  sorts  of  uncleanness,  (which  was  so 
common  at  Corinth )  let  every  man  retain 
his  own  wife,  and  every  woman  her  own 
husband."  Here  observe,  1.  The  apostle's 
expression  :  he  says,  Suisgue  et  quoEqiie, 
not  quidani  et  quccdain ;  let  every  man 
and  every  woman  marry,  not  some  men 
and  so?fie  women  only  ;  he  excepts  none, 
neither  priest  nor  nun,  but  every  one  is  here 
permitted,  yea,  for  avoiding  fornication, 
commanded,  to  marry.  Observe  farther, 
How  the  apostle  directs  every  man  to  have 
his  own  wife,  and  every  woman  her  own 
husband  :  more  than  one  is  forbidden  ;  and 
polygamy,  or  the  sin  of  having  either  more 
wives  or  more  husbands  at  a  time  than  one, 
is  here  condemned.  To  bridle  and  restrain 
men's  extravagant  lusts,  the  wisdom  of  God 
has  directed  every  man  to  enjoy  his  own 
wife,  and  every  woman  her  own  husband. 
Let  the  church  of  Rome  consider  how  she 
will  answer  at  the  bar  of  God,  for  spitting 
in  the  face  of  this  ordinance  of  God,  for  de- 
nying the  lawfulness  of  marriage  to  her 
priests  and  nuns,  when  God  has  told  her, 
Hc6.  xiii.  4,  that  marriage  is  /loiiour- 
al)le  in  all,  and  thai  all  unclean  persons 
God  ■u.-ill judge ;  and  such  too  often  have 
their  priests  and  nuns  been  one  with 
another. 

3  Let  the  husband  render  unto 
the  wife  due  benevolence  :  and  like- 
wise also  the  wife  unto  the  husband. 
4  The  wife  hath  not  power  of 
her  own  body,  but  the  husband  : 
and  likewise  also  the  husband  hath 
not  power  of  his  own  body,  but  the 
wife.  5  Defraud  ye  not  one  the 
other,  except  it  6e  with  consent  for  a 


time,  that  ye  may  give  yourselves 
to  fasting  and  prayer  ;  and  cotne  to- 
gether again,  that  Satan  tempt  you 
not  for   your  incontinency. 

Observe  here,  1.  That  matrimonial  con- 
versation, or  the  husband's  and  wife's  per- 
forming towards  each  other  all  the  duties 
of  marriage  which  they  promised,  is  an  act 
of  justice,  which  they  owe  to  one  another: 
this  is  intimated  in  the  word  render,  and 
consequently  to  deny  the  same  is  injustice 
and  Iraud  :  Defraud  not  one  another. 
Marriage  takes  away  from  persons  that 
power  which  they  had  over  themselves  and 
their  own  bodies,  and  transfers  it  in  some 
sort  to  the  person  they  are  married  to. 
Yet  observe,  2.  That  persons  in  a  mar- 
ried state  may,  and  in  some  cases  ought, 
(namely,  for  religious  ends  and  purposes,) 
by  mutual  consent  to  abstain  from  a  con- 
jugal duty  for  some  time :  Defraud  not 
one  another,  except  it  be  with  consent 
for  a  time,  that  ye  maij  give  yourselves 
to  foisting  and  prayer.  Observe,  3.  The 
apostle  lays  no  obligation  upon  any  single 
persons  to  take  upon  them  a  vow  for  a 
single  life,  nor  doth  he  direct  married  per- 
sons to  those  perpetual  divorces  from  the 
marriage-bed,  which  the  papists  practise, 
under  pretence  of  religion  :  for  the  apostle 
admits  of  no  perpetual  separation  between 
husband  and  wife,  upon  any  pretence  what- 
ever :  no,  not  that  they  may  give  them- 
selves to  prayer  and  fasting ;  but  only  per- 
mits it  for  a  time,  upon  condition  that  they 
come  together  again.  So  far  was  this  holy 
man  from  laying  a  snare  upon  the  con- 
sciences of  any  persons,  either  in  a  single  or 
married  state. 

6  But  I  speak  this  by  permission, 
and  not  of  commandment.  7  For 
I  would  that  all  men  were  even  as 
I  myself.  But  every  man  hath  his 
proper  gift  of  God,  one  after  this 
manner,  and  another  after  that.  8 
I  say  therefore  to  the  unmarried  and 
widows.  It  is  good  for  them  if  they 
abide  even  as  I.  9  But  if  they  can- 
not contain,  let  them  marry  :  for  it 
is  better  to  marry  than  to  burn. 

As  if  the  apostle  said,  "  Mistake  me 
not,  as  if  I  imposed  marriage  upon  ail  per- 
sons as  a  duty  :  no,  but  1  declare  it  is  per- 
mitted to  all  as  a  remedy  against  fornica- 
tion ;  for  so  far  am  I  from  that,  that  1  could 


1G4 


CORINTHIANS. 


Chap.  Vir. 


wish  all  men  were  unmarried,  even  as  I  my- 
self am,  and  that  they  had  the  gift  of  con- 
tinence with  myself;  but  God,  who  will 
have  the  world  yet  farther  continued  and 
increased,  hath  not  given  this  gift  to  all, 
nor  to  all  alike  in  the  same  measure. 
Therefore  to  the  unmarried  I  say,  that  so 
many  are  the  advantages  of  a  single  life, 
that  if  they  can  abide  chaste  and  single,  as 
I  do,  it  will  be  many  ways  for  their  advan- 
tage :  but  if  they  cannot,  let  them  use  God's 
remedy,  which  is  marriage  ;  for  it  is  better 
to  marry,  than  to  burn  in  lust,  to  be  per- 
petually assaulted  with  unclean  desires,  and 
subject  to  the  ravings  and  insults  of  lust." 
Learn  hence,  1.  That  marrying  or  not 
marrying  is  according  to  several  circum- 
stances, matter  of  advice  and  counsel,  but 
neither  of  them  absolutely  of  precept.  2. 
That  second  marriages  are  not  only  lawful, 
but  an  incumbent  duty,  if  persons  cannot 
contain  themselves  within  the  bounds  and 
rules  of  chastity  :  To  the  ■widows  I  say, 
if  they  cannot  contain,  let   th-em  marry. 

10  And  unto  the  married  I  com- 
mand, yet  not  I,  but  the  Lord,  Let 
not  the  wife  depart  from  her  hus- 
band :  11  But  and  if  she  de- 
part, let  her  remain  unmarried,  or 
be  reconciled  to  ker  husband  ;  and 
let  not  the  husband  put  away  his 
wife. 

As  if  the  apostle  had  said,  Although  it 
be  no  sin  to  marry,  yet  it  is  a  sin  to  depart 
when  married  ;  herein  I  lay  the  authority 
of  God's  command  upon  you,  that  you 
agree  together,  and  that  no  difference  which 
may  arise  between  you  cause  you  to  separate 
and  live  asunder.  But  to  marry  upon  de- 
parture, is  adouble  sin.  Therefore  if  any  dis- 
agreements and  discontents  between  husband 
and  wife  cause  you  to  live  asunder  for  a  time, 
think  not  either  of  you  of  marrying  to  ano- 
ther person ;  but  be  reconciled  to  each 
other,  and  live  together  in  love,  as  it  be- 
cometli  persons  professing  godliness.  A 
civil  war  in  families  is  fatal,  as  well  as  in  the 
commonwealth.  Domestic  contentions, 
especially  betwixt  husband  and  wife,  are 
dangerous  and  destructive  of  love  and  peace. 
If  at  any  time  they  arise  to  that  height  as 
to  cause  a  separation  betwixt  them  two 
who  are  one  flesh,  yet  nothing  of  that  na- 
ture can  warrant  their  divorce;  nothing  but 
death  or  adultery  can  untie  the  marriage 
knot,  and  release  them  from  their  obligation 
to  each  other. 


12  But  to  the  rest  speak  1,  not 
the  Lord  :  If  any  brother  hath  a 
wife  that  believeth  not,  and  she  be 
pleased  to  dwell  with  him,  let  him 
not  put  her  away.  13  And  the 
woman  which  hath  an  husband  that 
believeth  not,  and  if  he  be  pleased 
to  dwell  with  her,  let  her  not  leave 
him.  14  For  the  unbelieving  inis- 
band  is  sanctified  by  the  wife,  and 
the  unbelieving  wife  is  sanctified  by 
tiie  iiusband  :  else  were  your  chil- 
dren unclean  ;  but  now  are  they 
holy. 

] .  Here  we  have  another  case  of  con- 
science put  by  the  Corinthians  to  the  apos- 
tle ;  namely,  whether  such  husbands  as  had 
heathen  and  infidel  wives  might  put  them 
away  ?  And  whether  such  wives  as  had 
infidel  husbands,  might  not,  and  ought 
not,  to  depart  from  them  ?  The  apostle 
resolves  the  case.  That  they  ought,  accord- 
ing to  the  intent  and  end  of  marriage,  to 
cohabit  and  dwell  together :  and  he  assigns 
the  reason  for  it,  because  the  unbelieving  or 
infidel  wife  is  sanctified  to  the  believing  or 
christian  husband.  How  sanctified  ?  Not 
in  her  nature,  but  in  her  use  ;  so  that  they 
might  lawfully  cohabit  and  converse  toge- 
gether,  being  by  marriage  made  one  flesh 
with  him  or  her  that  is  holy.  "  And  for 
our  children,"  says  he,  "  they  are  not  se- 
minally  unclean,  like  the  children  of  Hea- 
thens, but  federally  holy."  Hoxi:  are  they 
holy.  Not  with  an  inherent,  internal, 
personal  holiness;  for  the  holiest  man's 
child  is  born  in  sin,  and  by  nature  a  child 
of  wrath  ;  but  with  an  external,  relative,  and 
federal  holiness.  They  are  not  common 
and  unclean,  like  the  children  of  infidels, 
but  fit  to  be  partakers  of  the  privileges  of 
the  church,  to  be  admitted  into  covenant 
with  God,  as  belonging  to  his  holy  people : 
Else  were  your  children  unclean,  but 
now  are  they  holy.  Observe,  He  doth  not 
say.  Else  were  your  children  bastards,  but 
now  are  they  legitimate,  (as  the  enemies  of 
infant  baptism,  those  duri  infantu7n  patres, 
would  make  them  speak  :)  but  else  were 
they  unclean,  that  is.  Heathen  children 
not  to  be  owned  as  an  holy  seed,  and 
therefore  not  to  be  admitted  into  covenant 
with  God  as  belonging  to  his  holy  people. 
If  by  holiness  here  the  aposlle  means  a  ma- 
trimonial holiness,  as  the  Anabaptists 
dream,  then,  according  to  their  interpreta- 
tion cf  the  word  holy,  the  apostle  speaks 


Chaj).  VII. 

neitlier  pertinently  nor  truly.  Not  per- 
tinently, 1.  For  then  Ihu  answer  had  been 
nothing  to  the  purpose.  Tiie  case  put  was 
concerning  husbands  and  wives,  not  con- 
cerning men  and  wiiores;  and  the  question 
propounded  by  the  Corinthians,  was  not, 
whether  a  beheving  husband,  and  an  un- 
beheving  wile,  were  lawful  man  and  wife 
together  ?  nobody  questioned  that :  but, 
whether  the  christian  husband  might  put 
away  his  /imf/ien  wife}  Tiie  apostle  an- 
swers, he  ought  not,  if  she  were  willing  to 
dwell  with  him,  for  she  is  sanctified  to  him; 
not  sanctified  in  respect  of  her  personal 
condition,  but  in  respect  of  her  conjugal 
relation,  otherwise  their  children  would  be 
looked  upon  as  unclean,  like  the  children 
of  heathens  :  but  now  are  they  holy,  that  is, 
to  be  accounted  visible  saints,  and  as  such 
to  be  admitted  to  church-privileges.  2. 
According  to  this  interpretition  of  the  word 
Ao/i/,  the  apostle  had  not  spoken  truly  : 
for  the  children  of  heathens  born  in  lawful 
wedlock,  are  no  more  bastards  than  the 
children  of  christians ;  for  their  parents' 
marriage  frees  them  from  the  charge  of  il- 
legitimacy as  well  as  others.  Add  to  this, 
that  in  all  the  New  Testament,  though  the 
word  /to/?/  be  used  above  five  hundred 
times,  yet  it  never  once  signifies  legitima- 
cy, but  is  always  used  for  a  state  of  separa- 
tion to  God.  Therefore,  to  make  it  signify 
so  here,  is  a  bold  practising  upon  scrip- 
ture, a  racking  and  wresting  of  the  word  of 
God,  to  maintain  a  private  opinion,  to 
make  the  text  speak  what  they  would  have, 
and  not  what  the  apostle  intends.  But  the 
argument  for  infant  baptism  from  this  text 
runs  thus :  "  If  the  holy  seed  among  the 
Jews  were  therefore  to  be  circumcised  and 
made  federally  holy,  by  receiving  the  sign 
of  the  covenant,  and  being  admitted  into 
the  number  of  God's  holy  people,  because 
they  were  seminally  holy  ;  for  the  root 
icing  holy,  the  branches  -were  also  holy  : 
then  by  like  reason  the  holy  seed  of  chris- 
tians ought  to  be  admitted  to  baptism,  and 
receive  the  sign  of  the  christian  covenant, 
the  laver  of  regeneration,  and  so  be  entered 
into  the  society  of  the  christian  church." 

15  But  if  the  unbelieving  depart, 
let  him  depart.  A  brother  or  a 
sister  is  not  under  bondag^e  in  such 
cases  :  but  God  hath  called  us  to 
peace.  16  For  what  knowest  thou, 
O  wife,  whether  thou  shalt  save  thy 
husband  ?    or    how    knowest   thou. 


CORINTHIANS. 


16> 


O  man,  whetlier  thou  sha't  save 
ihxj  wife  ?  17  But  as  God  hath  dis- 
tributed to  every  niati,  as  the  Lord 
hath  called  every  one,  so  let  him 
walk.  Andsoordain  I  in  all  churches. 
Here  another  doubt  is  resolved  by  the 
apostle,  in  case  the  unbelieving  party,  either 
husband  or  wife,  depart,  that  is,  refuse  to 
cohabit  and  dwell  with  their  believing 
yoke-fellow,  and  so  make  void,  as  much  as 
in  him  or  her  lielh,  the  marriage-bond,  out 
of  hatred  to  the  faith.  In  that  case,  if  they 
will  go,  let  them  ;  you  are  not  bound  to 
leave  your  family  to  follow  them.  How- 
ever, let  every  christian  husband  or  wife 
omit  nothing,  but  endeavouring  every  thing 
to  the  utmost,  to  oblige  and  win,  to  incline 
and  engage,  their  unbelieving  yoke-fellows 
to  live  quietly  with  them  :  for  God  hath 
called  us  to  peace ;  and  therefore  we  must 
give  no  occasion  of  quarrel  with,  or  separa- 
tion from,  so  near  a  relation.  And  besides, 
by  the  peaceable  dwelling  together,  there 
is  hope  of,  and  a  fair  opportunity  for,  the 
gaining  and  bringing  over  the  unbeliever  to 
the  faith  of  Christ,  and  of  being  the  instru- 
ment of  his  or  her  salvation.  But  however 
that  may  be,  let  every  christian  discharge 
his  duty  in  every  relation  in  which  God 
has  set  him.  This  order  I  appoint  in  all 
churches  to  Christianity,  knowing  it  to  be 
agreeable  to  the  mind  of  God,  '♦  That  no 
christian  could  pretend  his  profession  of  re- 
ligion to  excuse  him  from  the  duties  of  any 
relation." 

18  Is  any  man  called  being  cir- 
cimicised  >  let  him  not  become  un- 
circumcised.  Is  any  called  in  uncir- 
cumcision  ?  let  him  not  be  circum- 
cised. 19  Circumcision  is  nothing-, 
and  uncircumcision  is  nothing,  but 
the  keeping  of  the  commandments 
of  God. 

Here  the  apostle  proceeds  to  exhort  the 
Corinthians  to  be  content  with  the  lot  and 
condition  which  God  had  distributed  unto 
them,  and  to  frame  themselves  to  walk 
christianly  in  it.  Particularly  he  shows. 
That  if  any  person  amongst  them  were  a 
native  Jew,  and  so  circumcised,  and  after- 
wards converted  to  Christianity,  he  should 
neither  trouble  himself  to  get  off  that  mark 
from  his  flesh,  nor  alTect  the  state  of  him 
who,  being  a  Gentile,  had  never  been  cir- 
cumcised. On  the  other  side,  if  any  of 
them  wcr?  native  Gentiles,  and  never  cir- 


166 


I  CORINTHIANS. 


Chap.  VII. 


cumcised,  but  now  converted  to  Chris- 
tianity, let  him  not  aflPect  the  state  of  one 
who  was  a  native  Jew,  and  circumcised  : 
For  circumcision  is  nothins,  and  uncir- 
ctuiicision  is  nothing ;  tl/at  is,  nothing 
now  available  to  salvation,  nothing  that 
renders  persons  more  or  less  acceptable  in  the 
sight  of  God  ;  but  the  keeping  of  the  com- 
mandments of  God,  this  is  all  in  all.  For 
God  regards  not  men's  outward  conditions, 
but  obedience  to  his  commands.  Chris- 
tianity consists  not  in  a  warm  zeal,  either 
for  or  against  outward  ceremonies,  but  in 
positive  holiness,  and  a  strict  conformity  to 
divine  precepts. 

20  Let  every  man  abide  in  the 
same  calling  wherein  he  was  called. 
21  Art  thou  called  being  a  servant? 
care  not  for  it :  but  if  thou  mayest 
be  made  free,  use  it  rather.  22 
For  he  that  is  called  in  the  Lord, 
being  a  servant,  is  the  Lord's  free- 
man :  likewise  also  he  that  is  call- 
ed, being  free,  is  Christ's  servant. 
23  Ye  are  bouefht  with  a  price  ;  be 
rot  ye  the  servants  of  men.  24 
Brethren,  let  every  man,  wherein  he 
is  called,  therein  abide  with  God. 

The  apostle  seems  to  intimate  from  these 
words,  that  some  persons  converted  to  Chris- 
tianity in  the  primitive  limes,  apprehended 
that  thereupon  they  must  leave  their  worldly 
callings  and  employments,  as  if  they  were 
snares  to  them,  or  unnecessary  diversions 
from  better  things.  No,  says  the  apostle. 
Let  every  one  in  his  coiling,  wkcrein  he 
is  called,  therein  abide  tcith  God ;  that  is, 
look  in  what  honest,  civil  calling  they  were 
found  when  they  became  christians,  let 
them  keep  to  that  calling  still.  For  God 
doth  not  call  us  from  our  worldly  employ- 
ments and  business,  but  calls  us  to  be  holy 
in  them  ;  nor  doth  our  serving  God  any 
whit  acquit  or  discharge  us  from  serving  one 
another.  But  particularly  it  was  the  opi- 
nion of  some  servants  converted  to  Christi- 
anity, that  their  spiritual  freedom  by  Christ 
exempted  them  from  all  civil  service  to 
their  masters.  The  apostle  therefore  tells 
them,  they  are  indeed  freed  by  Christ,  from 
sinful  slavery,  but  not  from  civil  servitude 
and  subjection  ;  from  Jewish  l)ondage,  but 
not  from  christian  obedience.  Learn  hence, 
That  Christianity  doth  not  free  men  from 
any  civil  obligations  which  before  they  lay 
un  ler.     Our  advantages  by  Christ  are  spi- 


ritual, and  not  secular ;  no  man's  outward 
condition  is  changed  by  his  becoming  a 
christian  ;  though  he  be  now  the  Lord's 
freeman,  yet  he  is  a  servant  still,  if  he  was 
so  before";  nay,  their  Christianity  did  not 
exempt  them  trom  their  secular  relation  to 
their  heathen  and  infidel  masters,  A  ser- 
vice to  man  doth  not  exempt  us  from,  nor 
is  inconsistent  with,  the  service  of  God  ; 
so  our  spiritual  calling  doth  not  make  void 
our  civil  ;  Then  fore  let  every  man  abide 
in  the  same  calling  wherein  he  -was  called, 

25  Now  concerning  virgins  I  have 
no  commandment  of  (he  Lord,  yet 
I  give  my  judgment,  as  one  that 
hath  obtained  mercy  of  the  Lord  to 
be  faithful.  26  I  suppose  there- 
fore that  this  is  good  for  the  present 
distress  ;  I  say,  that  it  is  good  for  a 
man  so  to  be.  27  Art  thou  bound 
unto  a  wife  }  seek  not  to  be  loosed. 
Art  thou  loosed  from  a  wife  }  seek 
not  a  wife.  28  But  and  if  thou 
marry,  thou  hast  not  sinned  ;  and 
if  a  virgin  marry,  she  hath  not  sin- 
ned. Nevertheless,  such  shall  have 
trouble  in  the  flesh  :  but  I  spare 
you. 

The  next  case,  which  our  apostle  comes 
to  resolve,  is  concerning  virgins  ;  whether 
they,  being  at  their  own  dispose,  should 
marry  or  keep  themselves  single  ?  He 
tells  them,  first,  that  he  had  no  special  com- 
mand whereby  the  state  of  virginity  was 
eitiier  enjoined  or  prohibited,  but  he  would 
faithfully  give  his  advice  according  to  the 
best  of  his^judgment.  And  this  he  doth 
in  two  particulars  :  First,  that  by  reason 
of  the  present  distress,  and  danger  of  perse- 
cution, which  threatened  the  church,  it  was 
most  convenient,  that  such  as  were  single 
should  continue  so,  if  it  might  lawfully  be 
done.  Yet,  secondly.  He  declares,  that  if 
they  marry,  they  do  not  sin-,  only  they 
will  be  exposed  to  more  troubles  as  the 
church's  troubles  do  increase.  Here  note, 
\.  That  the  apostle  pronounces  marriage 
lawful  in  all  persons  of  both  sexes,  and 
not  sinful  at  any  time,  or  in  any  state  or 
condition  whatsoever.  Note,  2.  That  he 
signifies  to  all  persons.  That  the  troubles  of 
a  married  life  are  more  than  those  which 
attend  a  single  state  :  Such  shall  have 
trouble  in  the  Jiesh.  Marriage  plunges 
men  into  an  excess  of  worldly  cares  ;  it 
multiplies  their  business,  and  usually  their 


Chap.  VII. 


I  CORINTHIANS. 


167 


wants  ;  and  tlieir  wants  are  far  liardlier 
borne  than  in  a  single  life.  Note,  3.  Tliat 
besides  the  ordinary  inconveniences  of  a 
married  life,  which  ail  persons  are  to  ex- 
pect, such  as  enter  the  married  condition, 
when  the  churcii  is  under  persecution,  must 
prepare  to  meet  with  more  than  ordinary 
troubles.  Stic/i,  that  is,  in  those  times  of 
persecution,  s/ia/l  have  (rouhlc,  that  is, 
more  trouble  in  the  Jlcs/i.  But  1  spare 
you ;  that  is,  "  I  forl)ear  to  speak  any 
more  of  that  matter,  lest  I  should  seem  to 
dissuade  you  from  marriage,  which  is  the 
ordinance  of  God,  more  tlian  is  fit,  and  be 
thought  by  any  to  lay  the  yoke  of  celibacy, 
era  single  life,  upon  you.  I  only  tell  you, 
that  when  christians  are  under  persecution 
and  distress,  it  is  much  more  for  their  ease 
and  quiet  to  be  single,  than  to  have  a  wife 
and  children  to  care  for  in  poverty  or  flight." 

29  But  this  I  say,  brethren,  the 
time  is  short:  it  remaineth,  that 
both  they  that  have  wives  be  as 
though  they  had  none ;  30  And 
they  that  weep  as  though  they 
wept  not ;  and  they  that  rejoice,  as 
though  they  rejoiced  not;  and  they 
that  buy,  as  though  they  possessed 
not :  31  And  they  that  use  this 
world,  as  not  abusing  it :  for  the 
fashion  of  this  world  passeth  away. 

As  if  he  had  said,  "  Let  all  persons,  both 
married  and  unmarried,  consider  that  the 
time  of  this  life  is  short  and  passing  ;  it  is 
but  a  point  of  time  we  have  to  live,  and 
shortly  it  will  not  be  a  pin  to  choose  whe- 
ther we  had  wives  or  not,  or  children  or 
not  ;  but  before  the  expected  fruits  or  the 
comforts  be  ripe,  we  ourselves  may  be  rot- 
ten. It  is  therefore  true  spiritual  wisdom 
to  look  upon  these  things  now,  as  they 
will  be  shortly  ;  to  be  very  moderate  in 
the  enjoyment  of  them,  not  to  be  too 
much  affected  when  we  have  them,  or  too 
much  afflicted  when  we  want  them."  Ob- 
serve here,  ].  The  apostle's  proposition; 
T/ie  time  is  short.  Tiiis  is  true  in  all  the 
notions  of  it.  Take  it  first  for  the  whole 
duration  of  this  world,  from  the  day  of  its 
creation  to  the  hour  of  its  dissolution  ;  com- 
pare it  with  what  succeeds  it,  eternity  ;  and 
it  is  very  short,  but  a  moment.  Secondly, 
Take  time  for  the  whole  duration  of  any 
one  man's  life,  so  'tis  shorter  ;  so  short, 
that  it  is  nothing.  Thirdly,  Take  time 
for  the   special    season,    either   of    doing 


or  enjoying  good  in  this  life,  so  'lis 
shortest  of  all.  Observe,  2.  Tfie  inference 
which  the  apostle  draws  from  this  propo- 
sition: therefore  kt  t/icm  that  have  u-ives, 
be  (IS  if  thci/  had  none,  Sfe.  Learn  thence, 
That  the  consideration  of  the  great  siiort- 
ness  of  time,  and  the  uncertainly  of  human 
life,  should  keep  our  hearts  in  a  great  deal 
of  moderation  towards  the  best  and  sweet- 
est of  our  outward  comfoits  and  enjoy- 
ments :  That  we  neither  love  inordinately 
any  mercy  when  we  enjoy  it,  nor  mourn 
immoderately  for  any  contentment  when 
we  come  to  be  deprived  of  it.  IViet/  that 
'weep  as  though  they  wept  not ;  and  they 
that  rejoice  as  though  they  rejoiced  not. 
Observe,  3.  The  advice  which  the  apostle 
gives  to  such  as  have  great  possessions  and 
revenues  in  this  world.  (].)  To  take  heed 
that  though  they  possess  these  things,  that 
they  be  not  possessed  by  them.  (2.)  That 
they  so  use  them  as  not  to  abuse  them,  nor 
be  abused  by  them.  There  is  much  evil  in 
the  world  ;  yet  we  may,  we  must  use  if, 
and  it  will  be  our  wisdom  to  make  a  good 
use  of  this  world  while  we  are  in  it  ;  other- 
wise we  neither  answer  the  end  of  God  in 
sending  us  into  the  world,  nor  the  design  of 
God  in  trusting  us  with  the  good  things  of 
this  world.  Observe,  4.  The  reason  as- 
signed why  we  should  use  the  world  in  the 
aforementioned  manner:  because  the  fash- 
ion of  this  world  passeth  away.  Here  the 
apostle  compares  the  things  of  this  world 
to  a  scene  which  is  presently  changed,  and 
vanisheth  almost  as  soon  as  it  appears. 
As  fashions  in  this  world  alter,  so  doth  the 
fashion  of  this  world  alter  every  day. 
There  is  a  world  to  come,  the  fashion  where- 
of shall  never  pass  away  :  but  the  fashion  or 
scheme  of  this  world  passeth  away  con- 
tinually. This  world  is  like  a  stage,  per- 
sons interchangeably  act  their  parts  upon 
it,  but  they  soon  disappear,  and  the  stage 
itself  ere  long  will  be  pulled  down;  The 
fashion  of  this  world  passeth  away. 
Thence  learn.  That  this  consideration,  that 
all  the  comforts  and  conveniences  of  this 
life  are  fading  and  passing  away  from  us, 
should  be  a  strong  motive  and  inducement 
to  us  not  to  set  our  hearts  upon  them. 

32  But  I  would  have  you  witiiout 
carefulness.  He  that  is  unmarried 
careth  for  the  things  that  belong 
to  the  Lord,  how  ho  may  please  the 
Lord  ;  33  But  he  that  is  n)arried 
careth  for  the  tilings  that  are  of  the 
world,  how  he  niav  please  his  wife. 


168 


I  CORINTHIANS. 


Chap.  Vil. 


34  There  is  difference  also  be- 
tween a  wife  and  a  virgin.  The  un- 
married woman  careth  for  the 
thinas  of  the  Lord,  that  she  may 
be  holy  both  in  body  and  in  spirit : 
but  she  that  is  married  careth  for 
the  things  of  the  world,  how  she 
may  please  her  husband.  35  And 
this  I  speak  for  your  own  profit ; 
not  that  I  may  cast  a  snare  upon 
you,  but  for  that  which  is  comely, 
and  that  ye  may  attend  upon  the 
Lord  without  distraction. 

Here  our  apostle  subjoins  another  reason 
why  a  single  lite  is  to  be  preferred  before  a 
married  life;  namely,  because  single  per- 
sons are  coinparativdy  more  free  from  cares 
and  distractions,  and  have  commonly  more 
time  and  leisure  to- attend  upon  the  Lord 
in  religious  duties.  For  the  unmarried  man 
has  but  one  care  upon  him,  namely,  how  he 
may  serve  and  please  God  ;  but  the  married 
man  has  another  care  upon  him,  to  wit,  how 
he  may  oblige  and  please  his  wife.  In  like 
manner,  a  married  woman  is  encumbered 
■with  household  aifairs.disturbed  withdomes- 
tic  affairs,  and  concerned  in  lawful  things  to 
please  her  husband  ;  and  consequently  has 
neither  so  much  time  nor  freedom  for  holy 
exercises.  But  the  virgin  that  has  no  fa- 
mily to  care  for,  no  husband  to  seek  to 
please,  has  more  leisure  to  attend  upon  God 
in  his  holy  duties  and  religious  exercises  ; 
therefore  he  advises  them  to  choose  that 
state  of  life  in  which  they  may  attend  upon 
the  Lord  without  distraction.  Learn 
hence,  L  That  a  married  condition  is  cer- 
tainly and  necessarily  attended  with  many 
diversions  and  distractions,  from  which  a 
single  life  is  free.  Learn,  2.  That  persons 
in  a  conjugal  relation  may  and  ought  to 
seek  the  obliging  and  pleasing  one  another 
with  their  utmost  endeavours,  without  vio- 
lating their  duty  to  Almighty  God.  Learn, 
3.  That  persons  in  a  single  slate  have  great 
advantages  (may  they  improve  them !)  of 
serving  God  above  others,  in  regard  of  their 
freedom  from  domestic  cares,  troubles,  and 
temptations  ;  they  have  time  and  leisure  for 
pious  performances,  if  the  heart  be  disposed 
for  them.  Learn,  4.  That  it  is  the  duty, 
and  ought  to  be  the  endeavour,  of  all  per- 
sons, both  married  and  unmarried,  not  only 
to  serve  God  in  religious  duties,  but  to  at- 
tend upon  him  in  them,  as  much  as  may 
be,  without  distraction.  Distractions  are 
the  wanderings  of    the  heart,  mind,  and 


thoughts,  from  God  in  religious  duties.  The 
nature  of  God  requires,  that  we  watch  and 
strive  against  them  ;  his  majesty  and  great- 
ness, his  purity  and  holiness,  his  omnis- 
cience and  all-seeing  eye  upon  us,  and 
within  us,  do  oblige  us  to  this  careful  en- 
deavour ;  and  the  nature  of  his  worship 
calls  lor  it,  which  is  a  reasonable  service, 
and  a  spiritual  service ;  and  the  nature  of 
distractions  should  make  us  dread  them. 
They  divide  the  heart,  they  deaden  the  duty, 
contract  guilt,  and  provoke  displeasure. 
Lord,  help  us,  in  all  the  services  we  perform 
unto  thee,  to  attend  upon  them  without 
distraction  ! 

36  But  if  any  man  think  that  he 
behaveth  himself  uncomely  towards 
his  virgin,  if  she  pass  the  flower  of 
her  age,  and  need  so  require,  let  him 
do  what  he  will,  he  sinneth  not  :  let 
fheni  marry.  37  Nevertheless  he 
that  standeth  stedfast  in  his  heart, 
having  no  necessity,  but  iiath  power 
over  his  own  will,  and  hatii  so  de- 
creed in  his  heart  that  he  will  keep 
his  virgin,  doeth  well.  38  So  then, 
he  that  giveth  her  in  marriage  doeth 
well  :  but  he  that  giveth  her  not  in 
marriage  doeth  better. 

The  next  case,  which  our  apostle  speaks 
to,  is  concerning  virgins,  who  are  under  the 
power  of  others,  (and  not  at  their  own 
disposal,)  as  parents  and  guardians  ;  name- 
ly, whether  it  be  best  and  most  advisable 
for  them  to  dispose  of  their  virgins  in  mar- 
riage or  not  ?  The  apostle  answers,  that  in 
this  case  particular  respect  must  be  had  to 
particular  circumstances  ;  as,  namely,  if  she 
be  of  marriageable  years,  and  beyond  them  : 
if  she  has  inclination  to,  and  be  desirous  of, 
marriage,  then  he  advises  that  she  be  so  dis- 
posed ;  but  if  a  parent  be  fully  satisfied  in  his 
own  mind  that  he  wrongs  not  his  daughter 
in  declining  to  marry  her,  if  he  has  a  per- 
fect freedom  in  his  own  will,  and  his  will 
is  not  contradicted  by  his  daughter's  desire, 
he  doth  well,  yea,  he  doth  best,  not  to 
marry  her ;  best,  with  respect  to  the  distressed 
condition  of  the  church,  best,  with  respect  to 
the  troubles  of  the  world,  which  she  will  be  the 
more  free  from  ;  and  best,  with  respect  to  the 
young  woman's  liberty  and  freedom  for  the 
service  of  God,  and  the  exercises  of  religion. 
Learn  hence.  That  although  children  are  to 
be  disposed  of  in  marriage  by  their  parents, 
yet  parents  have  no  such  absolute  power 
over  their  children,  as  to  hinder  them  from 


Chap.  VIII. 


marriage,  or  to  compel  them  to  it.     To  do 
either  is  very  sinful,  very  unnatural. 

39  The  wife  is  bound  by  the  law 
as  Ion?  as  her  husband  livcth  ;  but 
if  her  husband  bo  dead,  she  is  at  li- 
berty to  be  married  to  wiioin  she 
will  •  only  in  the  Lord.  40  But  she 
is  happier,  if  she  so  abide,  after  my 
judgment:  And  I  tiiink  also  that  I 
have  the  Spirit  of  God. 

The  apostle  concludes  the  chapter  with 
a  resolution  of  the  case  of  conscience; 
namely,  whether  second  marriages  of  wi- 
dows were  lawful  or  not  ?  He  answers, 
They  were.  After  the  first  husband  was 
dead,  the  widow  might  marry  again,  pro- 
vided that  she  married  in  the  Lord  :  that  is, 
witli  a  believer,  not  an  infidel ;  with  one 
of  the  same  faith  with  herself.  It  is  very 
dangerous  and  sinful  for  persons  professing 
the  true  faith  of  Clinst  to  match  with  idol- 
aters. There  is  far  greater  ground  of 
fear  that  they  will  pervert  you,  than  there 
is  ground  of' hope  that  you  shall  convert 
them.  But  though  the  apostle  asserts  it 
lawful  for  widows  to  marry  again,  yet  he 
declares,  that  in  regard  of  the  present  dan- 
ger which  the  church  was  in  of  persecution, 
they  would  be  more  happy  in  their  widow- 
hood. So  that  the  determination  of  the 
apostle,  as  to  the  case  of  marriage  and  a  sin- 
gle life,  is  concluded  thus  :  "  That  ordina- 
rily, where  there  is  no  necessity,  a  single 
lile  is  more  for  a  person's  peace,  more  tree 
from  distractions  in  God's  service,  and 
therefore  best." 

CHAP.  VIII. 

Our  apostle  having,  in  tlie  foregoing  cbapter,  re- 
solved several  cases  of  conscienc'e  concerning 
.marriage;  in  this  cliapter  he  resolves  thatgrnnd 
case  toiicliing  tlie  lawfulness  of  eating  tilings 
ofiered  to  idols.  Tlie  occasion  of  which  scrnple 
was  tliis ;  The  Heathens  used  to  sacrifice  to 
Iheir  idols  oxen,  sheep,  and  other  cattle,  and  to 
feast  upon  their  sacrifices  Part  of  tlie  oxen  or 
sheep  the  priest  buint  upon  the  altar,  as  a 
sacrifice  to  the  idol,  and  the  other  part  he  either 
took  to  himself,  and  made  a  feast  in  the  idol's 
temple,  and  invited  his  friends  to  it;  or  else 
the  priest  restored  it  to  the  offerer,  who  carried 
it  home,  and  either  feasted  his  neighbours  with 
it,  or  else  carried  it  into  the  market,  and  sold  it 
in  the  shambles  as  other  meat.  Now  the  ques- 
tion which  the  Corinthians  put  to  the  apostle 
to  resolve,  was  this,  AVhether  christians,  if  invit- 
ed to  these  feasts,  might  go  and  eat  of  these 
meats,  either  in  the  iilol  temples  or  in  the  pagan 
houses,  or  miffht  buy  and  eat  of  any  such  meat 
if  it  were  sold  in  the"sliamt>le9  ?  A  resolution  of 
which  question  we  have  in  this  and  the  tenth 
chapter.  In  which  the  apostle  thus  bespeaks 
ttiem  : 


CORINTHIANS. 


169 


"lyrOW,  as  touching  things  offered 
unto  idols,  we  know  that  we  all 
have  knowledge.     Knowledge   puff- 
eth  up,  but  charity  edifieth. 

It  was  the  opinion  of  the  Gnostics  and 
Nicolaitans,  those  early  erroneous  persons 
in  the  apostles'  duys,  that  irom  the  know- 
ledge they  had  of  their  christian  liberty, 
they  might  either  be  present  in  the  idol 
temples,  or  eat  of  the  idol  sacrifices,  as  they 
pleased.  The  apostle  here  tells  them,  that 
he  knew  many  of  them  had  a  good  degree 
of  knowledge,  but  desires  that  they  might 
not  be  puffed  up  with  it,  but  that  their 
knowledge  may  be  accompanied  with 
charity,  which  respects  the  edification  of 
others ;  and  puts  men  upon  considering 
not  only  what  is  lawful  to  be  done  in  itself, 
and  with  respect  to  ourselves,  but  what  is 
expedient  or  inexpedient  in  relation  unto 
others.  True  love,  or  christian  charity, 
will  put  us  upon  consulting  the  good  of 
our  neighbours'  souls,  as  well  as  our  own  ; 
and  will  not  sufl^er  us  to  do  that  thing 
which  may  ofifend  our  weak  brother,  that 
is,  lay  a  stumbling-block  before  him  to 
tempt  him  into  sin.  Kiiotoledge  ptijfeth 
up :  this  is  to  be  understood  of  a  notional, 
literal,  and  speculative  knowledge  only; 
not  of  a  spiritual,  practical,  and  experi- 
mental knowledge.  The  more  a  gracious 
man  knows,  the  more  humble  he  is,  because 
his  knowledge  shows  him  his  own  vileness 
and  emptiness  :  but  the  more  a  carnal  man 
knows,  the  more  proud  he  is,  because  he 
knoweth  not  himself;  his  knowledge  is  not 
only  a  temptation  to  pride,  but  the  very 
matter  of  his  pride.  Such  knowledge  doth 
not  build  up,  but  puff  up:  whereas  charity 
edifieth;  that  is,  applies  itself  to  the  in- 
struction of  others,  and  accommodates  itself 
to  the  edification  of  others;  and  considers 
not  only  what  may  lawfully  be  done,  but 
what  is  fit  and  expedient  to  be  done;  as 
in  the  case  here  before  us,  eating  things 
offered  to  idols. 

2  And  if  any  man  think  that  he 
knoweth  any  thing,  he  knoweth 
nothing  yet  as  he  ought  to  know. 

That  is,  "  If  a  man  have  ever  so  much 
knowledge,  yet  if  it  be  not  accompanied 
with  charity  and  humility,  if  he  improve 
not  his  knowledge  to  the  glory  of  God,  and 
the  good  of  others,  lie  knows  nothing  to  any 
saving  purpose,  as  he  ought  to  know." 
Learn,  "That  christians  should  by  no  means 
content  themselves  with  an  empty  specula- 


170 


I  CORINTHIANS. 


Chap.   VIII. 


live  knowledge,  but  labour  to  know  as  they 
ought  to  know.  Observe  farther,  The 
apostle  says,  He  that  thinketh  that  he 
knoxveth  any  thing,  that  is,  lie  that  is 
conceited  of  his  own  knowledge,  that  thinks 
of  it  witii  insi)luncy  and  pride,  and  speaks  of 
it  with  atfeclation  and  vain-gloiy  ;  he  who 
is  thus  conceited  of  his  own  knowledge, 
knows  not  himself,  yea,  he  knows  notiiing 
as  he  ought  to  know.  Learn  hence.  That 
it  becomes  us  to  have  very  humble  thoughts 
of  ourselves,  and  of  our  own  knowledge, 
how  much  soever  we  really  know:  that 
man's  wisdom  is  but  conceit,  who  is  only 
wise  in  his  own  conceit. 

3  But  if  any  man  love  God,  the 
same  is  known  of  him. 

Observe,  The  apostle  doth  not  say,  if 
any  man  know  God  ;  but,  if  any  irian 
love  God,  the  same  is  known  ;  that  is,  al- 
lowed, accepted,  and  approved  of  him.  A 
man  may  know  much  of  God  in  this  world, 
and  yet  God  may  be  ashamed  to  know  him 
in  another  world  ;  but  the  soul  that  sin- 
cerely loves  Gud,  is  certainly  beloved  of 
him,  and  shall  be  owned  and  acknowledged 
by  him.  Now,  true  love  to  our  neighbour 
is  a  good  evidence  of  our  sincere  love  to 
God  •,  and  if  we  love  our  neighbour  truly, 
we  dare  not  scandalize  our  neighbour  sin- 
fully, nor  offend  our  christian  brethren. 
Only  here  we  must  take  notice,  that  by  of- 
fending tlie  weak,  is  not  meant  displeasing 
them  ;  but  by  offending  them,  is  meant 
laying  a  stumbling-block  before  them, 
which  may  occasion  their  falling  into  sin. 

4  As  concerning  therefore  the 
eatino;  of  those  thin<»s  that  are  offer- 
ed in  sacrifice  unto  idols,  we  know 
that  an  idol  is  nothing"  in  the  world, 
and  that  there  is  none  other  God 
but  one. 

One  argument  which  the  Gnostics  used 
to  prove  the  lawfulness  of  eating  things  of- 
fered unto  idols  was  this.  That  an  idol 
was  nothing  in  the  world.  But  how  no- 
thing ?  It  was  not  materially  nothing,  for 
it  was  wood  or  stone  :  but  formally  it  was 
nothing,  it  was  nothing  of  God's  creation, 
nothing  that  the  idolater  took  it  to  be,  there 
was  nothing  of  a  deity  in  it,  and  no- 
thing of  a  deity  could  be  represented 
by  it:  an  idol  is  the  vainest  thing  in  the 
world,  it  is  a  mere  vanity,  a  perfect  no- 
thing, (called  therefore  the  vanities  of  the 
Gentiles,)  it  is  of  no  worth  or  value,  it  has 
no  power  or  virtue.     Some  observe,  That 


the  same  Hebrew  word  signifies  both  an 
idol,  and  sorrow,  and  labour;  partly  be- 
cause idols  are  made  and  formed  with  much 
labour  and  great  exactness ;  the  wood  or 
stone,  figuratively  speaking,  is  put  to  pain  ; 
you  must  cut  it  and  carve  it  to  make  an 
idol  or  statue  of  it  ;  partly  because  idols 
are  served  and  worshipped  with  much  pain 
and  labour.  False  worship  is  more  pain- 
ful than  true  :  the  service  of  the  true  God 
is  an  holy  and  honourable  service,  a  noble 
and  ingenuous  service,  an  easy  and  delight- 
ful service  ;  but  the  service  of  idols  is  slavish, 
a  toil  rather  than  worship.  Idols  are  trou- 
blesome both  in  making  and  worshipping, 
and  after  all  the  bustle  made  about  them, 
an  idol  is  nothing  in  the  world,  because 
there  is  no  God  but  one. 

5  For  though  there  be  that  are 
called  gods,  whether  in  heaven  or 
in  earth,  (as  there  be  gods  many 
and  lords  many,)  6  But  to  us 
there  is  hut  one  God,  the  Father,  of 
whom  are  all  things,  and  we  in  hini  ; 
and  one  Lord  Jesus  Christ,  by  whom 
are  all  things,  and  we  by  him. 

Here  the  apostle  tells  them,  that  although 
the  heathen  idolaters  acknowledged  a  plu- 
rality of  gods,  some  in  heaven,  as  the  sun, 
moon,  and  stars ;  some  on  earth,  as  men 
and  beasts,  they  having  their  celestial  and 
terrestrial  gods  and  lords  ;  but  these  were 
only  called  gods,  that  is,  gods  in  name, 
not  in  nature,  not  in  reality.  Yet,  says  he, 
we  christians  do  own  and  acknowledge  but 
one  living  and  true  God,  one  in  nature,  not 
one  in  person,  to  whom  all  our  prayers  must 
bedirected  ;  and  one  Mediator,  by  whom  all 
our  prayers  are  to  be  offered  :  To  us  there 
is  hut  one  God,  the  Father.  This  text  the 
Arians,  Socinians,  and  Unitarians,  exceed- 
ingly boast  of,  as  if  it  expressly  confined 
the  Deity  to  the  Father,  as  distinct  from 
Christ  and  the  Holy  Ghost.  Thus  they 
argue  : — "  He  who  says  there  is  one  emper- 
or, to  wit,  Cesar,  says  in  effect  there  is  no 
other  emperor  but  Cesar :  so  when  St.  Paul 
saith,  there  is  one  God  the  Father,  he  doth 
(say  they)  in  effect  declare  that  there  is  no 
other  God  besides  the  Father."  To  this 
the  orthodox  answer,  1.  •'  That  God  the 
Father  is  often  put  in  scripture  for  the 
whole  deity,  comprehending  the  three  per- 
sons ;  he  being  Fons  Deitatis,  and  Fundu- 
mcnlum  Trinitnfis,  asthe  schoolmen  speak. 
So  that  the  application  of  the  word  God 
here  unto  the  Father,  dolh  not  exclude  the 


Chap.  VIII. 


CORINTHIANS. 


171 


Son  from  beino;  God,  but  only  from  being 
tlie  Fountain  of  tliu  Ddty,  as  the  Father  is. 
In  Rev.  i.  17.    Clirist  says,   I  am   Alpha 
and   Omega,  the  first  and   the  last.     Will 
an\'  conclude  thence,  that  God  the  Father 
is  not  Alpha  and  Omega  ?  Is  not  he  the 
first  and  the  last,  as  well  as  Christ  ?     Again, 
We  call  our  Lord   Jesus  the  only  Saviour : 
do  we  therefore  exclude   God    the   Father 
from  being  a  Saviour :  Is  he  not  styled  the 
Saviour   of  all    men  ?      1     Tim.    iv.    10. 
Again,  God  the  Father  is  called  the  Cre- 
ator of  all  things  :  yet  it  is  asserted  that  all 
things  were  created  by  Christ,  the  Word, 
John  i.  2.     In  short,  we  assert   as  well  as 
they,  the  unity  of  the  Godhead,  and   that 
Christ  is  not  another  God,  but  only   ano- 
ther  person  from  the  Father.      Wc  ansu'er, 
2.  Their  own  argument  may   be  thus  re- 
torted upon  themselves  :  As  the  apostle  says 
here,  there  is  but  one  God  the  Father,   so 
he  adds  in  the  next  words,  there  is  but  one 
Lord  Jesus  Christ.     Now  if  the  saying  that 
there  is  but  one  God,  doth  exclude  Christ 
from  being  God,  then  the  saying  that  there  is 
but  one  Lord,  doth  exclude  God  the  Father 
from  beini;  Lord  ;  and  if  it  be  blasphemy  lo 
exclude  God  the  Father  from  being  Lord, 
it  is  no  less  to  exclude  Christ  the  Son  from 
being  God."    Know  then,  That  as  christians 
have  in  all    ages  of  the   church    acknow- 
ledged one  God  only,  even  God  the  Father, 
so  have   they  also  owned   that  Jesus  Christ 
was  truly  God,  of  the  substance  of  the   Fa- 
ther, God  of  God,  very  God  of  very  God. 
The  Lord  keep  us  stedfast  in  this  faith  !  see- 
ing he  that  honourelh   the    Son  honoureth 
the  Father  that  hath  sent  him  ;  but  he  that 
denieth  the  Son  denieth  the  Father  also. 

7  Howbeit,  there  is  not  in  every 
man  that  knowledge  :  for  some,  with 
conscience  of  the  idol,  unto  this 
hour,  eat  it  as  a  thinp:  offered  unto 
an  idol  ;  and  their  conscience  be- 
ing weak  is  defiled. 

These  words  are  brought  in  as  a  reason 
by  the  apostle  why  strong  christians  should 
not  eat  meat  ofl^ered  unto  idols,  with  respect 
to  those  that  are  v/eak ;  as  if  he  had  said, 
"  Though  many  of  you  know  that  an 
idol  is  nothing,  and  that  meat  is  neither 
sanctified  nor  polluted  which  is  set  before 
it,  and  therefore  you  can  eat  or  not  eat 
without  any  scruple  as  to  yourselves,  yet 
you  should  consider  what  is  safest  to  be 
done  with  respect  to  others  ;  for  every  man 
has  not  this  knowledge  that  an  idol  is  no- 
thing, but  some  persons  having  a  conceit 


of  the  idol's  being  something,  eat  what  is 
ofTered  to  it  as  a  thing  otlered  lo  an  idol  ; 
that  is,  not  as  common  meat,  but  as  a 
sacred  banquet  in  honour  of  tlie  idol ;  and 
so  his  conscience,  being  weak,  that  is,  er- 
roneous, is  defiled."  Learn  hence.  That 
an  action  which  is  lawful  in  respect  of 
ourselves,  may  yet  be  a  sin  if  done  by  us 
with  respect  to  others;  anotlier, encouraged 
by  our  example,  may  do  the  same  act,  but 
not  do  it  with  the  same  intent,  as  in  the 
case  before  us.  The  sight  of  one  christian's 
eating  things  offered  unto  idols,  who  knows 
that  an  idol  is  nothing  in  the  world,  may 
harden,  embolden,  and  encourage  others 
to  do  the  same,  who  really  intend  some 
honour  by  it  to  the  idol:  the  outward  ac- 
tion is  the  same,  but  the  opinion  and  in- 
tention widely  difll-rent. 

8  But  meat  commendeth  us  not 
to  God  :  for  neither,  if  we  eat,  are 
we  the  better  ;  neither,  if  we  eat  not, 
are  we  the  worse.  9  But  take  heed 
lest  by  any  means  this  liberty  of 
yours  become  a  stumbling-block  to 
them  that  are  weak. 

As  if  the  apostle  had  said,  "  It  is  not  the 
eating  or  not  eating,  barely  considered, 
that  makes  a  man  either  better  or  worse, 
more  or  less  acceptable  in  the  sight  of  God, 
but  we  must  take  great  heed  lest  by  our 
example  others  take  occasion  to  worship 
the  idol ;  you  therefore  ought  not  so  to  eat 
as  to  give  occasion  to  the  fall  of  your  weak 
brother."  Still  the  apostle  holds  forth  this 
truth  unto  us.  That  such  a  man  certainly 
sins,  who  uses  his  liberty  so  that  it  becomes 
a  snare  and  a  stumbling-block  to  his  weak 
brother,  by  emboldening  and  encouraging 
him  unto  sin. 

10  For  if  any  man  see  thee  which 
hast  knowledge  sit  at  meat  in  the 
idol's  temple,  shall  not  the  conscience 
of  him  which  isweak  be  emboldened 
to  eat  those  things  wliich  are  offered 
to  idols;  11  And  through  thy 
knowledge  shall  the  weak  brother 
perish,  for  whom  Christ  died  ? 

The  meaning  of  the  apostle  seems  to  be 
this  :  If  any  man  with  an  erroneous  con- 
science goes  to  these  feasts,  and  there  sees 
thee,  (who  he  thinks  has  more  knowledge 
than  himself,)  sit  at  meat  in  the  idol's  temple, 
will  not  his  conscience  be  the  more  em- 
boldened by  thy  example  to  eat  things 
offered  to  idols  in  the  honour  of  the  idol,  or. 


172 


I  CORINTHIANS. 


Chap.  IX. 


as  thinking  it  no  hurt,  to  worship  the  idol  ? 
And  thus  by  occasion  of  thy  knowledge, 
a  weak  brother  is  in  danger  of  perishing, 
for  whom  Christ  died."  An  indiscreet  use 
of  that  liberty  which  our  supposed  know- 
ledge teaches  us  to  make  use  of,  doth  that, 
if  we  be  not  careful,  which  may  be  ac- 
counted a  destroying  of  our  weak  brother, 
by  causing  him  to  tail  into  sin.  By  all 
■which  the  apostle  lets  us  know  the  obliga- 
tion which  lies  upon  every  good  christian 
not  to  use  his  liberty  to  the  prejudice  of 
others'  souls,  by  doing  any  action  which 
may  be  let  alone,  but  if  done,  may  really 
become  a  snare  to  others. 

12  But  when  ye  sin  so  against 
tlie  brethren,  and  wound  their  weak 
conscience,  ye  sin  against  Christ. 

The  apostle  goes  on  to  show,  that  such  an 
use  of  our  christian  liberty  as  doth  embolden 
and  encourage  others  to  do  that  which  is 
evil,  is  both  an  act  of  uncharitableness  to- 
wards our  brother,  and  also  an  act  of  sin 
against  our  Lord  Jesus  Christ,  in  betraying 
a  soul  to  ruin  as  much  as  in  us  lieth,  and 
hindering  his  salvation,  for  the  saving  of 
whom  Christ  died  ;  wounding  the  mem- 
bers of  his  body,  defeating  the  great  end  of 
his  death,  and  destroying  them  whom  he 
designed  to  save.  Learn,  L  That  Christ, 
in  dying  for  the  weakest  believers,  hath 
shown  the  highest  degree  of  love  imagina- 
ble unto  them.  Learn,  2.  That  such  as 
will  not  abate  or  abridge  themselves  of  their 
christian  liberty,  when  the  use  of  it  may 
probably  be  an  occasion  of  sin,  and  the 
ruin  of  their  brethren's  souls,  do  at  once 
wound  their  weak  brethren,  and  sin  against 
Christ. 

13  Wherefore,  if  meat  make  my 
l)rother  to  ofi'end,  I  will  eat  no  flesh 
while  the  world  standetli,  lest  I 
make  my  brother  to  offend. 

A  twofold  sense  and  interpretation  is 
given  of  these  words.  Some  understand 
the  apostle  speaking  thus;  "  If  my  eating 
meat  offered  to  idols  be  a  stumbling-block 
to  any  persons,  and  confirm  them  in  their 
sinful  practice,  or  be  an  occasion  of  sin 
unto  them,  I  will  certainly  deny  myself 
the  use  of  that  liberty  which  may  prove  of 
such  dangerous  consequence  to  my  fellow- 
christians."  Others  carry  the  thing  high- 
er, and  understand  it  of  all  flesh  in  general, 
that  rather  than  the  apostle  would  offend 
his  weak  brother,  he  would  not  eat  any 
flesh  to  his  dying  day  ;    an   hyperbolical 


expression,  by  which  the  apostle  declares 
how  far  one  christian  should  condescend 
to  another,  to  prevent  each  other's  sinning 
against  God.  As  if  the  apostle  had  said, 
"  Verily  I  do  not  make  so  light  of  another's 
sin,  nor  set  so  light  by  the  soul  of  my  weak 
brother,  nor  by  the  blood  of  my  blessed 
Saviour,  as  for  flesh,  that  is,  for  an  unneces- 
sary thing,  to  make  use  of  my  liberty,  when 
it  may  prove  a  temptation  unto  sin."  From 
the  whole  of  the  apostle's  discourse  in  this 
chapter,  we  learn.  That  it  is  the  duty  of 
christians,  in  matters  wherein  they  are  at 
liberty  by  the  law  of  God,  to  do  a  thing, 
or  not  to  do  it,  to  take  that  part  which 
Ihey  see  will  give  least  occasion  of  sin  unto 
their  brethren,  and  to  avoid  that  part  which, 
if  taken,  will  certainly  give  occasion  unto 
others  to  sin.  Although  we  be  ourselves 
never  so  well  satisfied  as  to  the  lawfulness 
of  the  action,  yet  we  ought  to  deny  our- 
selves in  some  things,  rather  than  be  an  oc- 
casion unto  others  to  fall  into  sin  :  he  for- 
feits the  name  of  a  christian,  who  will  not 
abridge  himself  of  his  christian  liberty 
to  preserve  his  brother  from  sin  and  tempta- 
tion. 

CHAP.  IX. 

Our  apostle  having:  in  tlie  foregoing:  cliapter  ex- 
horted the  Corintliians  to  abridtre  themselves 
in  the  lawful  use  of  their  christian  liberty, 
when  it  will  be  prejudicial  to  weak  christians; 
in  this  chapter  he  propounds  his  own  example 
for  their  encouragement  and  imilation,  who, 
though  he  was  an  apostle,  and  had  as  f;reat  a 
freedom  and  liberty  as  any  man  in  things  unde- 
termined by  the  law  of  Gnd,  yet  restrained  him- 
self in  several  cases,  which  are  recorded  in  this 
chapter,  in  which  the  holy  apostle  thus  expresses 
himself: 

/4  M  I  not  an  apostle  ?    am   I    not 
free?    have     I    not  seen    Jesus 
Christ  our   Lord  ?    are   not  ye   my 
work  in  the  Lord  ? 

The  first  instance  which  the  apostle 
gives  of  his  freedom  and  liberty  was  this, 
That  when  he  preached  the  gospel  amongst 
them  at  Corinth,  he  had  a  liberty  either  to 
live  on  the  gospel,  and  take  maintenance 
of  them  for  preaching,  or  to  live  upon  his 
labour,  following  his  trade  of  tent-making, 
according  as  lie  saw  it  best  for  the  further- 
ance of  the  gospel.  Am  I  not  free  ?  As 
if  he  had  said,  "  Have  not  I  as  good  a 
claim  to  freedom  and  christian  liberty  as 
any  man  ?  For,  Am  J  not  an  apostle  ? 
or  an  extraordinary  messenger  of  Jesus 
Christ  ?  And  though  I  never  saw  the  face 
of  Christ  upon  earth,  yet  have  I  not  seen 
him  and  heard  him  speaking  to  me  from 


Chap.  IX. 


I  CORINTHIANS. 


73 


lieavcn  ?  And  is  not  the  conversion  of  you, 
the  Corinthians,  to  the  christian  feith  by 
my  ministry,  a  fruit  and  seal  of  iny  mi- 
nistry, a  fruit  and  seal  of  my  apostk^diip  ? 
Now  if  I  be  all  this,  certainly  1  have  as 
great  a  right  and  claim  to  the  use  of  chris- 
tian liberty  as  any  of  you  can  pretend  to 
have ;  yet  will  I  only  make  use  cf  it  for  the 
benefit  of  others,  and  for  the  furtherance  of 
the  gospel."  Learn  we  from  the  apoctie's 
e\;:mpl  in  abstaining  from  that  liberty 
and  power  which  God  had  given  him  for 
receiving  maii\_nance  from  them  to  whom 
he  preached  the  gospel,  how  much  it  is  the 
duty  and  concern  of  ail  christians,  to  the 
end  of  the  world,  to  abstain  from  the  exer- 
cise of  that  liberty  and  rightful  power  grant- 
ed to  them  by  Christ,  for  avoiding  the 
scandal  of  the  weak,  and  promoting  men's 
spiritual  welfare. 

2  If  I  be  not  an  apostle  unto 
others,  jet  doubtless  I  am  to  \ou  : 
for  the  seal  of  mine  apostleship  are 
ye  in  the  Lord. 

As  if  he  had  said,  "  Whatever  others  do, 
you  of  all  men  should  not  question  my 
apostleship,  for  you  were  converted  by  it. 
You  confirm  and  ratify  m}"^  ministry,  that 
it  is  of  God,  and  that  God  is  in  it  of  a  truth: 
the  conversion  of  sinners,  and  the  building 
up  of  saints,  is  God's  seal  to  our  ministry." 
Learn  hence.  That  there  is  no  such  argu- 
ment to  prove  a  minister  sent  of  Christ,  as 
the  success  of  his  ministry  in  the  conversion 
of  souls  unto  God.  This  is  God's  seal  to 
his  office,  that  he  is  a  minister  called  of  God, 
and  sent  by  God.  Happy  those  ministers 
who  can  say  unto  their  people,  Yt-  are 
our  "Work,  and  the  seal  of  our  apostleship 
are  ye  in  the  Lord.  Yet  must  it  not  be 
concluded  from  hence,  that  a  person  is  not 
a  true  minister  of  Christ,  because  he  cannot 
produce  this  seal  :  the  good  of  our  minis- 
try is  not  always  known  to  ourselves,  much 
less  published  to  the  world ;  more  good  is 
done  many  times  by  the  ministry  of  the 
word  than  the  minister  knows  of;  the  seed 
sometimes  lies  long  under  the  clods  before 
it  fructifies;  what  is  sown  in  one  minister's 
time,  comes  tip  in  another's  ;  so  one  soweth, 
and  another  reapeth,  but  both  he  that  reap- 
<'th  and  he  that  soweth  shall  rejoice  toge- 
ther. But  where  this  seal  can  be  produced, 
it  is  a  certain  sign  that  such  a  minister  is 
sent  from  God,  and  that  God  is  with  him, 
and  owns  him  ;  yet  it  must  be  added,  that 
though  the  success  of  our  ministry  to  others 


is  a  seal  of  our  orTicc,  and  assures  us  that  wo 
are  true  ministers,  yet  it  is  the  efficacy  of 
the  word  we  preach,  upon  our  own  hearts 
and  lives,  that  is  the  witness  of  our  sanctifi- 
cation,  and  the  seal  of  our  salvation.  Lord, 
how  sad  will  it  be  for  any  of  us  to  have 
been  instruments  for  the  helping  of  others 
to  heaven  by  the  soundness  of  our  doctrine, 
and  go  to  hell  ourselves  for  the  badness 
of  our  example,  and  the  wickedness  of  our 
lives  > 

3  Mine  answer  to  them  that  (\o 
examine  me  in  this ;  4  Have  we 
not  power  to  eat  and  to  drink  ?  5 
Have  we  not  power  to  lead  about  a 
sister,  a  wife,  as  well  as  other  apos- 
tles, and  as  the  brethren  of  the 
Lord,  and  Cephas  ?  6  Or  I  only 
and  Barnabas,  have  not  we  power 
to  forbear  working  ? 

Here  the  apostle  instances  in  another 
branch  of  his  christian  liberty,  and  that 
was  marriage  ;  he  could  have  taken  a  wife, 
as  Peter  and  other  apostles  did,  had  he 
pleased,  and  have  put  the  church  to  further 
charges  in  maintaining  himself,  a  wife,  and 
family,  as  did  others,  without  blame :  and 
he  and  Barnabas  had  power  to  forbear 
working  for  their  living,  and  maintaining 
themselves  with  their  own  labour  in  tent- 
making  ;  they  had  power  to  ask  mainte- 
nance of  the  Corinthians,  if  they  pleased. 
But  they  considered  the  low  circumstances 
which  the  church  was  in  and  under  at  that 
time,  and  continued  both  in  a  single  state, 
and  wrought  with  their  hands  to  maintain 
themselves,  when  they  might  have  expected 
maintenance  from  the  church.  Have  we 
not  power  to  lead  about  a  sister,  a  -wife  'f 
that  is,  to  marry,  if  we  saw  fit.  Hence 
learn,  L  The  lawfulness  of  the  ministers  of 
the  gospel  marrying,  as  well  as  other  men  : 
neither  the  prophets  of  the  Old  Testament, 
nor  the  apostles  of  the  New,  did  abhor  the 
marriage-bed,  nor  judge  themselves  too 
pure  for  an  institution  of  their  Maker.  The 
doctrine  forbidding  marriage  to  any,  (which 
the  apostle  says  is  honourable  in  all,)  is  call- 
ed a  doctrine  of  devils.  Learn,  2.  That 
no  christians,  much  less  ministers,  have 
power,  (that  is,  any  lawful  power,)  to  marry 
such  as  are  no  christians:  their  wives  must 
be  their  sisters  in  Christ,  that  is,  christian 
women,  at  least  by  external  and  visible 
profession.  3.  That  husband  and  wite 
ought  to  be  undivided  companions  one  to 
anothci  .    Jiavc  ive  not  power  to  lead  about 


174 


CORINTHIANS. 


C\iap.  IX. 


a  wtfe  ?  that  is,  to  take  her  with  us  in  our 
travels  and  journeyings  from  place  to  pi  lo  , 
for  onr  comfort  and  assistance.  Husbands 
and  wives  are  to  be  mutual  companions, 
sharers  in  each  other's  sorrows,  and  partakers 
of  one  another's  comforts. 

9  Who  goeth  a  warfare  any  time 
at  his  own  charges  ?  who  plantetli 
a  vineyard,  and  ealeth  not  of  the 
fruit  thereof?  or  who  feedeth  a  flock, 
and  eateth  not  of  the  milk  of  the 
flock  ? 

As  if  the  apostle  had  said,  "  As  soldiers 
are  paid  by  those  that  employ  them,  and  as 
husbandmen  and  sheplierds  live  upon  the 
fruits  of  their  labours,  so  may  I,  and  all  the 
ministers  of  the  gospel  with  me."  Where 
note,  ].  That  the  n)inisterial  function  is 
represented  here  as  a  warfare:  the  ministers 
of  Christ  are  spiritual  soldiers,  they  have 
many  enemies  to  encounter  with,  and  con- 
tend against.  They  are  also  planters,  vine- 
dressers, husbandmen,  shepherds:  all  which 
titles  given  to  them  do  intimate  and  signify 
what  care  and  painfulness,  what  diligence 
and  watchfulness,  should  be  found  with 
them.  Note,  2.  That  maintenance,  a  com- 
fortable maintenance,  from  the  people,  is 
a  debt  due  to  the  ministers  of  the  gospel, 
who  labour  in  the  word  and  doctrine 
amongst  them  :  Who  planteth  a  viiieijard, 
and  eateth  not  of  the  fruit  thereof? 
This  is  the  first  argument  which  our  apos- 
tle here  makes  use  of,  to  prove  the  minister's 
maintenance  a  duty,  taken  from  the  law  of  na- 
tions, equity  and  custom  ;  which  do  appoint 
and  allow  in  soldiers,  vine-dressers,  and  siiep- 
herds,  yea,  to  all  that  labour  for  the  use  of 
others  in  their  respective  callings,  a  due  re- 
ward of  wages.  What  soldier  goes  to  war 
at  his  own  charges? 

8  Say  I  these  things  as  a  man  .■' 
or  saith  not  the  law  the  same  also  1 
i)  For  it  is  written  in  the  law  of  Mo- 
ses, Tliou  shalt  not  muzzle  the 
mouth  of  the  ox  that  treadeth  out 
the  corn.  Doth  God  take  care  for 
oxen  ?  10  Or  saith  he  it  altogether 
for  our  sakes  ?  For  our  sakes  no 
doubt  this  is  written  :  that  he  that 
ploweth  should  plow  in  hope  ;  and 
that  he  that  thresheth  in  hope 
should  be  partaker  of  his  hope. 

A  second  argument  produced  by  the 
apostle  for  the  people's  cheerful  maintenance 


of  the  ministers  of  the  gospel,  is  taken  from 
the  Levitical  law  :  Say  I  these  things  as 
a  man  ;  or  saith  not  the  law  the  same 
also  ?  As  if  he  had  said,  "  I  do  not 
speak  this  only  rationally,  as  a  thing  very 
agreeable  to  the  light  of  nature,  and  the 
law  of  nations,  but  the  Levitical  law  says 
the  same.  For  when  God,  in  Deut.  xxv. 
4,  forbids  to  muzzle  the  mouth  of  the  ox, 
who  by  hairl  labour  treadeth  out  the  corn 
with  his  feet,  his  design  therein  is  more 
than  the  bare  taking  care  of  the  ox;  for 
thereby  he  shows  in  general  what  equity 
should  be  used  in  the  just  rewardmg  of  all 
men  that  labour  for  us ;  and  in  particular, 
the  spiritual  labourers,  such  as  plow,  and 
sow,  and  thresh,  in  the  spiritual  husbandry, 
should  labour,  in  hope  of  a  livelihood  and 
subsistence,  and  cat  their  bread  when  they 
have  earned  it.  If  all  men  are  encouraged 
to  work,  by  a  just  expectation  of  the  fruit 
of  their  own  just  labours,  why  should  not 
the  ministers  of  the  word  meet  with  the 
like  encouragement,  which  all  mankind 
look  upon  as  their  just  due  ? 

11  If  we  have  sown  unto  you 
spiritual  things,  is  it  a  great  thing 
if  we  shall  reap.jour  carnal  things  ? 

A  third  argument  for  the  ministers' 
maintenance  is  here  taken  from  common 
justice  :  they  sow  spiritual  things.  That 
is,  they  dispense  the  word  and  sacraments, 
and  endeavour  to  make  men  spiritual  and 
holy  here,  and  happy  hereafter ;  and  there- 
fore they  ought  to  reap  some  of  their  peo- 
ple's carnal  things,  things  for  the  support 
of  their  lives,  and  subsistence  for  themselves 
and  their  families:  so  that  the  ministers  of 
God  are  not  indebted  to  their  people,  but 
their  people  arc  indebted  both  to  God  and 
them  ;  they  give  their  people  things  of  a 
much  greater  value,  and  more  excellent 
use,  for  things  of  a  much  lesser  value,  and 
more  inferior  use ;  for  their  carnal  things 
they  give  them  spiritual  things. 

12  If  others  be  partakers  of  ^/tis 
power  over  you,  are  not  we  rather? 
Nevertheless  we  have  not  used  this 
power  ;  but  suffer  all  things,  lest 
we  should  hinder  the  gospel  of 
Christ. 

Here  we  have  a  fourth  argument  for  the 
Corinthians  allowing  St.  Paul  and  other 
apostles  a  sufficient  maintenance  ;  namely, 
from  their  own  example  to  other  teachers 
at  Corinth  :  as  if  he  had  said,  "  You 
maintain  others,  why  not  us?  Do  not  you 


Chap.  IX. 


CORINTHIANS. 


175 


owe  more  to  us,  who  first  laid  the  founda- 
tion of  a  christian  church  amongst  you,  and 
have  begotten  you  through  the  gospel, 
than  you  do  to  others  >"  Nevertheless  he 
tells  them,  that  himself  and  Barnabas,  al- 
though they  had  thisunquestionable  liberty, 
yet  they  never  made  use  of  it,  but  sutfered 
hunger  and  thirst,  weariness  and  want, 
lest  it  obstruct  the  course,  and  hinder  the 
progress,  of  the  gospel  ;  whilst  some  might, 
though  very  unjustly,  charge  them  with  co- 
vetousness  ;  and  others,  to  save  charges, 
might  decline  hearing  of  them. 

13  Do  ye  not  know,  that  they 
which  minister  about  lioly  things 
live  of  the  things  of  the  temple  ? 
and  they  \vhich  wait  at  the  altar  are 
partakers  with  the  altar  ?  14  Even 
so  hath  the  Lord  ordained,  that  they 
which  preach  the  gospel  should  live 
of  the  gospel. 

A  fifth  argument  is  here  produced  for  the 
ministers'  maintenance,  which  is  taken 
from  the  example  of  the  Levites,  who  lived 
upon  the  thmgs  that  were  ofltred  in  the 
temple,  and  at  the  altar,  and  had  a  consi- 
derable part  of  the  sacrifices  allowed  them 
by  God  himself  for  their  ministration,  under 
tihe  law.  In  hke  manner,  says  the  apostle, 
"  It  is  the  Lord's  pleasure  and  appointment 
now  under  the  gospel,  {Matt.  x.  iO.  Luke 
X.  7.)  that  they  who  preach  the  word  should 
be  maintained  for  it,  and  not  diverted  from 
their  work  by  the  cares  and  business  of  the 
world,  but  have  a  livelihood  from  their 
labour.  Hence  it  clearly  appears,  tliat  a 
maintenance  for  the  ministry  under  the 
gospel  is  of  divine  right ;  if  it  was  so  under 
the  law,  it  is  likewise  under  the  gospel ;  for 
so,  says  the  apostle,  God  has  ordained. 
God's  will  in  this  matter  is  the  same  under 
the  New  Testament  as  it  was  under  the  old  ; 
and  as  a  maintenance  in  general  is  of  divine 
right,  so  tithes  may  make  thus  far  a  claim 
to  be  of  that  nature,  that  it  is  believed  the 
wisdom  of  man  cannot  find  out  any  better 
expedient,  than  by  them  to  support  a  mi- 
nisterial maintenance  for  the  preachers  of  the 
gospel  to  the  end  of  the  world. 

15  But  I  have  used  none  of  these 
things :  neither  have  I  written  these 
things,  that  it  should  be  so  done 
nnto  me  :  for  it  tvere  better  for  me 
to  die,  than  that  any  man  should 
make  my   glorying  void. 

The   apostle   having   thus   asserted     his 


liberty,  now  shows  his  great  moderation 
in  the  use  of  it :  although  he  had  a  liberty 
to  marry,  and  to  demand  maintenance  for 
his  ministry  as  well  as  others,  yet  he  denied 
himself  in  both.  The  apostle  was  charged 
by  false  Ivachers,  that  he  preached  the  gos- 
pel for  his  own  profit  and  advantage; 
whereas  he  gloried  in  the  contrary,  that  he 
made  the  gospel  without  charge ;  loukmg 
upon  it  as  his  great  honour,  that  he 
could  and  did  preach  the  gospel  lieely,  for 
sincere  ends,  and  not  out  of  sinister  respects; 
and  professes  he  had  rather  die  by  starving, 
than  lose  his  advantage  of  glorying.  Now 
the  inference  which  St.  Paul  draws  from 
all  this  discourse,  of  his  declining  the  use 
of  his  lawful  liberty,  is  this  :  If  I  your  mi- 
nister, for  your  profit,  and  the  advantage  of 
the  gospel,  abate  of  my  own  just  right  and 
unquestionable  liberty,  why  should  not 
you  abate  of  yours,  in  the  case  of  eating 
things  oflfered  unto  idols,  to  keep  your  weak 
brother  from  destroying  his  soul  by  sinning 
against  God  ?" 

16  For  though  I  preach  the  gos- 
pel, I  have  nothing  to  glory  of:  for 
necessity  is  laid  upon  me  ;  yea,  woe 
is  unto  me  if  I  preach  not  the  gospel. 
17  For  if  I  do  this  thing  willing- 
ly, I  have  a  reward  ;  but  if  against 
my  will,  a  dispensation  of  the  gospel 
is  committed  unto  me. 

That  which  the  apostle  glories  in,  is  not 
his  bare  preaching  of  the  gospel,  !)ut  his 
preaching  of  it  freely  and  without  main- 
tenance; "  For,  says  he,  though  I  preach 
the  gospel,  that  has  nothing  singular  in  it, 
others  do  it  as  well  as  myself,  and  I  am 
bound  to  do  it  as  well  as  others  ;  for  ne- 
cessity is  laid  upon  me,  by  special  call  and 
command  from  Christ,  so  to  do ;  yea,  woe 
is  unto  me  for  my  disobedience  to  Christ 
in  the  heavenly  vision,  {Acts  xxvi,)  it  I 
preach  not  the  gospel.  Now  if  I  do  this 
thing  willingly,  that  is,  freely,  without  de- 
manding any  thing  of  you  for  my  pains, 
which  I  might  do,  I  have  a  reward ;  that 
is,  a  special  reward  from  God,  and  may 
glory  in  it:  but  if  I  preach  unwillingly, 
(demanding  a  maintenance  for  ray  pains, 
and  refusing  to  preach  without  it,)  all  that 
can  be  said  is  this,  that  a  dispensation  of 
the  gospel  is  committed  to  me;  and  so  in 
preaching  I  only  discharge  a  trust  of  which 
I  cannot  boast  or  glory."  The  strength  of 
the  apostle's  argument  lies  here  -.  "  No  man 
can  reasonably  boast  of,  glory  in,  or  ex- 


ne 


I  CORINTHIANS. 


Ciiap.  IX. 


pect  an  extraordinary  reward  for,  the  doing 
of  that  under  a  coainriand  from  his  supe- 
rior to  do,  and  that  under  a  penahy  too." 
Now  this  was  his  case :  necessity  was  laid 
upon  him  to  preach  the  gospel,  but  no  ne- 
cessity but  what  he  laid  upon  himself  to 
preach  it  freely  ;  therefore  for  him  to  do  it 
without  demanding  any  reward  from  them 
for  doing  it,  this  made  it  matter  of  glorying 
to  him,  which  he  declares  he  had  rallier 
die  than  any  should  take  from  him.  Bat 
was  it  the  apostle's  own  glory  that  he  was 
thus  fond  of,  and  concerned  for,  that  l,e 
had  rather  lose  his  life  than  lose  it  ?  No,  it 
was  the  glory  of  God,  the  honour  of  the 
gospel,  that  was  so  inexpressibly  dear  unto 
him  :  the  great  apostle  did,  upon  pure  prin- 
ciples of  faith  and  love  from  his  heart  and 
soul,  design  the  glory  of  God,  pursuant  to 
which  he  did  cheerfully  and  willingly 
apply  himself  to  the  preaching  of  the  gospel, 
waiting  upon  God  for  his  acceptance  and 
reward,  without  expecting  any  wages  (as 
he  might)  from  them  his  Corinthian  con- 
verts ;  and  this  was  the  matter  of  his  boast- 
ing and  glorying  in  the  face  of  the  false 
apostles,  who  insinuated  that  he  preached 
the  gospel  for  filthy  lucre'  sake. 

18  What  is  niy  reward  then  ? 
Verily,  that  when  1  preach  the  gos- 
pel, 1  may  make  the  gospel  of  Christ 
without  charge  ;  that  I  abuse  not  my 
power  iti  the  gospel. 

The  sense  is,  "  This  gives  me  hopes  of  a 
reward  extraordinary  from  God  ;  namely, 
that  I  have  preached  the  gospel  to  you, 
without  being  chargeable  to  any  of  you  ; 
for  had  I  received  maintenance  from  you, 
I  found  my  reproaches  would  have  brought 
an  ill  report  upon  me.  To  prevent  which, 
I  made  use  of  my  christian  liberty,  and 
took  nothing  of  you  ;  which  he  calls.  Ins 
not  abusing  his  power  in  the  gospel." 
Learn  hence,  1.  That  ministers,  generally 
speaking,  lawfully  may  expect,  yea,  require 
maintenance  from  their  people,  to  whom 
they  preach  the  gospel.  Learn,  2.  That 
although  they  may  expect  and  demand 
maintenance  for  their  ministry,  yet  in  case 
people  are  so  poor  that  they  cannot  give  it ; 
or  enemies  so  malicious  as  to  open  their 
mouths  against  them  for  it ;  or  if  it  will 
hinder  the  progress  of  the  gospel,  by  keep- 
ing people  from  coming  under  the  preaching 
of  it,  fearing  it  should  be  chargeable  to 
them ;  under  such  circumstances,  if  the 
minister  can  subsist  without  it,  'tis  his  cer- 
tain duty    to  preach  freely,  and    for  such 


extraordinary  services  he  may  expect  a 
more  than  ordinary  reward.  Learn,  3. 
That  the  liberty  which  God  hath  entrusted 
us  with,  must  never  be  abused  by  us,  to  the 
prejudice  of  his  glory,  or  the  detriment  of 
his  gospel,  or  to  the  disadvantage  of  others. 
All  such  use  of  our  liberty  in  any  thing  is 
indeed  an  abuse  of  it ;  therefore  says  the 
apostle  here,  /  abuse  not  my  power  in  the 
gospel. 

19  For  though  I  be  free  from  all 
men,  yet  have  I  made  myself  servant 
unto  all,  that  I  might  gain  the  more. 
20  And  unto  the  Jews  I  became  as 
a  Jew,  that  I  might  gain  the  Jews  ; 
to  them  that  are  under  the  law,  as 
under  the  law,  that  I  might  gain 
them  that  are  under  the  law  ;  21 
To  them  that  are  without  law,  as 
without  law,  (being  not  without  law 
to  God,  but  under  the  law  to  Christ,) 
that  I  might  gain  them  that  are  with- 
out law.  22  To  the  weak  became  I 
as  weak,  that  I  might  gain  the  weak  : 
I  am  made  all  things  to  all  vien, 
that  I  might  by  all  means  save  some. 
23  And  this  I  do  for  the  gospel's 
sake,  that  I  might  be  partaker 
thereof  with  you. 

In  these  verses  our  apostle  proceeds  to 
show  the  Corinthians  farther,  how  migh- 
tily he  did  abridge  himself  of  his  christian 
liberty,  which  was  the  argument  he  was 
insisting  upon  For,  says  he,  though  I  be 
free  from  all  men,  as  being  a  servant  to 
none,  yet  have  I  made  myself  as  a  servant 
to  all,  that  I  might  gain  the  more  to  em- 
brace the  gospel.  To  the  unconverted 
Jews  he  became  as  a  Jew,  circumcising 
Timothy  for  their  sakes.  Acts  xvi.  3,  that 
he  might  gain  the  Jews.  To  them  who  in 
their  opinion  were  yet  under  the  obligation 
of  the  ceremonial  law,  he  carried  himself  as 
a  person  under  that  law,  though  he  knew 
himself  free  from  it,  to  the  end  that  he  inight 
gain  them  that  are  under  the  law,  and 
accordingly  he  purified  himself  in  the  temple. 
Acts  xxi.  To  them  that  were  without  law, 
that  is,  ihfcGentiles,  who  were  withoutthe  ce- 
remonial law,  he  became  as  a  person  without 
law,  abstaining  from  the  use  of  all  ceremo- 
nies as  they  did.  But  yet,  not  being  with- 
out law  of  God,  but  under  the  law  of 
Christ ;  that  is,  as  to  the  moral  law  of 
God,  which  was  not  abolished,  but  rein- 
forced   by  Christ    he  did   never  account 


Chap.  IX. 


CORINTHIANS. 


177 


himself  free  from  that,  nor  durst  do  any  ferment  in  the  world  ;  but  that  Christ  may 
thing  contrary  to  the  eternal  rule  of  right-  be  preferred  in  the  hearts  and  acceptations 
and  uU  this,  thnt  he  might  gain  of  all  men.  I  please  all  men  in  all  things 
~'     '  '      not  seeking  my  own  profit,  but  the  profit 

of  many,  that    they   may    he  saved."     1 
Cor.  X.  33.     Behold   here  the  noblo  mark 


thern  that  are  without  law.  To  the  weak 
converts,  either  among  Jews  or  Gentiles, 
he  became  as  wcah,  by  abstaining  from 
what  might  hurt  their  weak  consciences, 
that  so  he  tnight  gain  the  weak.  Finally, 
he  became  all  things  to  all  men,  by  com- 
pliance with  them  in  all  lawtul  and  indif- 
ferent things,  that  he  7night  gain  as  many 
possibly  he  could.     And  all  this  he  did 


which  this  minister  of  Christ  iiad  in  his  eye, 
the  saving  of  souls.  That  he  might  hit 
it,  he  wisely  observed  the  temper  and  slateof 
his  people,  striving  to  render  himself  agree- 
able and  acceptable  unto  all,  that  he  might 
by  all  means  save  some;  yet  had  iiealsoan 


for  the  gospel's  sake,  that  the  gospel  might  eye  to  himself  in  all   this  •,  he  had   respect 

be  the  better  esteemed,  and  farther  propa-  to  the  recompence  of  reward,  as  lawfully 

gated,  and  he  might  himself  partake  of  the  he  might.     This  Idofor  the  gospel's  sake, 

promises  and  rewards  of  it,   together   with  that  I  may  be  partaker  thereof  with  you  ; 

them  to  whom   he   preached  it,  and   had  that  is,  that. I  may  have  a  share  myseltm 

etibctuallv  entertained  it.     Behold  here  the  the  promised  rewards  of  the  gospel  whicl 


humility  and  charity  of  this  great  apostle  ; 
his  ready  condescension  to  the  pitiable 
weaknesses  of  all  men ;  his  compliance 
with  them  in  all  lawful  and  indifferent 
things,  for  the  glory  of  God,  and  the  advan- 
tage of  the  gospel :  a  rare  and  singular  pat- 
tern for  all  ministers  and  private  christians 
to  imitate  and  follow.  Now  from  this  ex- 
ample of  St.  Paul's  becoming  all  things  to 
all  men,  and  making  himself  a  servant  unto 
all,  we  learn,  1.  One  great  duty  of  a  gos- 


pel minister  is  not  to  be  a  slave  to  any,  but     '"^y  obtain. 


1  have  preached  to  you.  Blessed  be  God, 
it  is  lawful  for  all  the  ministers  and  mem- 
bers of  Christ  to  do  good  out  of  hope  of 
reward  ;  and  that  his  glory  and  our  own 
happiness  are  so  inseparably  connected  and 
knit  together,  that  by  promoting  the  tbrmer 
we  secure  the  latter. 

24  Know  ye  not,  that  they  which 
run  in  a  race  run  all,  but  one  re- 
ceiveth  the  prize  ?     So  run,  that  ye 


a  servant  to  all :  not  a  servant  to  their  lust 
but  to  their  weaknesses  and  infirmities. 
Our  apostle  did  not  turn,  as  the  flattering 
and  false  apostles  did,  with  the  tide  and 
times,  nor  conform  to  them  in  what  was 
sinful.  Hedid  not  symbolize  with  all  co- 
lours ;  nor  was  he  a  man  for  all  hours  or 
humours  ;  For,  says  he,  if  I  please  ?nen, 
(he  means  in  any  thing  that  is  sinful)  I  am 
?io  7nore  the  servant  of  Christ,  Gal.  i.  10. 


Our  apostle,  according  to  his  custom  in 
sundry  epistles,  does  in  the  end  of  this  chapter 
fall  upon  the  use  of  terms  agonistical,  bor- 
rowed from  the  Olympic  and  other  Grecian 
games,  celebrated  near  Corinth,  in  which 
the  contending  parties  did  put  forth  all 
their  strength,  to  out-do  one  another. 
These  games  were  running,  cuffing,  and 
wrestling:  all  which  the  apostle  here  al- 
ludes unto,  and   first    to  running :    They 


But  wisely  considering  the  case  and  state  of    which  run  in  a  race  run  all,  but  one 
all  men,  he  did  accommodate  his  ministry     ceiveth  the  prize.     So  run   the  christian 
for  the  gaining  of  as  many  as  possibly  he     race,  that  ye  may  obtain  the  prize.     Learn 


could.  Some  are  all  things  to  all  men, 
that  they  may  gain  by  all ;  a  spirit  not 
only  unworthy  of  a  minister,  hut  of  a  man. 
But  St.  Paul  complied  with  all  men,  and 
made  himself  the  servant  of  all,  that  Christ 
might  thereby  gain,  his  gospel  gain,  yea, 
and  they  themselves  gain  ;  which  hints  to 
us  a  second  observation.   The   great    end 


hence.  That  Christianity  is  a  race  which 
God  hath  set  us,  and  it  is  our  duty  faith- 
fully and  perseveringly  to  run  it.  In  a 
race,  the  foundation  of  it  is  a  prize ;  in 
a  race  there  is  a  considerable  distance 
between  one  goal  and  another  ;  in  a 
race-plat  for  the  racers  to  run  in,  there  are 
certain  laws  to  run  by,  and  there  is  a  cer- 


which  the   holy  apostle  aimed  at,  in  this  tain  judge  to  determine  who  wins  the  crown 

his   compliance    with,   and   condescension  fairly.     Now  this  race  of  Christianity  vastly 

towards,  the  weaknesses  of  his  people  :  2'/^«  differs  from  all  other  races  thus:  This  is  a 

I  do  for  the  gospel's  sake.     As  if  he  had  spiritual  race,  it  strains  not  legs  and  lungs, 

said,  "  Though  I  thus  stoop  and  yield   to  but   faith  and  patience.     Other   races   are 

all  men,  it  is  to  serve  my  Master,  not  my-  performed  by  natural  abilities,  but  this  by 

self.     Think  not  that  I  thus  put  myself  into  a  supernatural  power  and  strength.    Those 

ill  forms   towards  mr/n   fnr    my  own  pre-  races  might   be  run    without   disturbance, 


17« 


I  CORINTHIANS. 


Chap.  IX. 


hut  not  this.  Their  reward  but  a  garland 
of  bays,  ours  a  crown  of  immortality.  But 
what  is  it  to  run  this  race  ?  Ans.  It  sup- 
poses a  motion,  it  imports  a  vehement  and 
intense  motion,  it  implies  progress  and 
proficiency ;  every  step  brings  the  racer 
nearer  the  goal :  and  it  imphes  persever- 
ance ;  the  racer  must  hold  it  to  the  last, 
or  lie  loses  his  labour  and  reward  :  every 
one  that  thus  runs  shall  obtain  the  prize, 
whereas  in  other  races  but  one  receiveth 
the  prize. 

25  And  every  man  that  striveth 
for  the  mastery  is  temperate  in  all 
things.  Now  they  do  it  to  obtain  a 
corruptible  crown  ;  but  we  an  incor- 
ruptible. 

It  was  a  custom  amongst  those  that  used 
at  Corinth  the  fore-mentioned  games  of 
running  and  wrestling,  to  tie  themselves  to 
a  strict  prescribed  diet,  both  for  quality 
and  quantity,  by  way  of  preparation. 
They  did  not  indulge  themselves  in  gluttony, 
or  any  sort  of  excess,  but  were  temperate  in 
all  things,  that  the  crown  might  be  won  by 
them ;  which,  alas !  was  nothing  but  a 
garland  of  leaves  or  flowers.  In  imitation 
of  whom,  he  advised  the  Corinthians  to  be 
very  moderate  in  the  use  of  all  worldly 
things,  and  to  abstain  from  whatsoever 
may  hinder  their  running  the  christian  race, 
and  their  receiving  the  incorruptible  crown. 

26  I  therefore  so  run,  not  as  un- 
certainly ;  so  fight  I,  not  as  one  that 
beateth  the  air : 

That  is,  "  I  run  this  race  of  Christianity 
myself,  which  I  advise  you  unto.  But  my 
care  is  to  run  sure,  not  at  uncertainties ;  to 
make  sure  of  the  crown  at  the  end  of  the 
race,  and  I  do  not  only  run,  but  fight ;  I 
oppose  whatever  opposeth  me."  Here  ob- 
serve. The  apostle  changes  the  metaphor 
from  that  of  running  to  the  other  game  of 
cuffing ;  and  says  he  did  not  fight  like  one 
that  beats  the  air,  but  never  hurts  the  adver- 
sary ;  no,  he  fought  in  good  earnest  with 
all  his  spiritual  enemies,  the  flesh,  the  world, 
and  the  devil.  It  is  not  every  running  that 
will  gain  the  prize,  nor  every  fighting  that 
will  obtain  the  victory ;  but  it  must  be  a 
running  with  all  perseverance,  and  a  fight- 
ing with  our  utmost  power,  that  will  bring 
us  to  heaven  and  eternal  happiness. 

27  But  I  keep  under  my  body, — 

The  original  word  may  be  fitly  rendered, 


I  give  myself  blue  eyes;  alluding  to  tiie 
Olympic  came  of  cuffing,  in  which  the 
combatants  were  wont  with  their  blows  to 
beat  one  another,  till  they  made  each  other 
livid,  their  eyes  black  and  blue.  The  sense 
is,  that  by  mortification  he  used  great  se- 
verity upon  himself,  contending  against 
and  combating  with  that  body  of  sin  and 
death  which  did  obstruct  and  hinder  him 
in  running  the  christian  race  which  was  set 
before  him. 

— And  bring  it  into  subjection  ; — 

The  word  in  the  Greek  is  an  allusion 
to  the  other  exercise  of  wrestling,  wherein 
the  antagonists  or  contenders  do  strive  to 
cast  each  other  to  the  ground,  and  to  keep 
them  under.  So  he,  the  better  to  subdue 
his  body  of  sin,  was  careful  to  keep  down 
the  body  of  flesh,  which  if  pampered  is  apt 
to  rebel.  He  concludes  all  with  a  reason 
why  he  exercised  all  this  care  and  caution  j 
namely, 

— Lest  that  by  any  means,  when 
I  have  preached  to  others,  I  myself 
should  be  a  cast-away. 

That  is,  lest  when  he  had  acquainted 
them  with  the  laws  and  rules  of  Christianity, 
and  proposed  to  them  the  way  of  striving 
and  getting  the  crown,  he  himself  should 
at  last  prove  a  cast-away,  or  one  unworthy 
to  be  approved  or  rewarded  by  God.  From 
whence  observe,  I.  That  it  is  possible  for 
him  who  has  been  all  his  life  preaching  to 
others,  and  furthering  them  in  their  way  to 
heaven,  to  be  thrown  himself  into  hell  at 
last.  Many  that  have  prophesied  in  Christ's 
name  shall  yet  perish  in  his  wrath  ;  and 
such  as  have  cast  devils  out  of  others,  shall 
yet  be  cast  to  the  devil  themselves.  Ob- 
serve, 2.  That  such  ministers  as  indulge 
their  unruly  appetites,  giving  the  flesh 
whatever  it  craves,  and  can  deny  it  nothing 
it  desires,  pampering  the  body  to  the  pre- 
judice of  the  soul,  go  not  in  St.  Paul's  road 
to  heaven,  but  the  contrary  :  they  gratify 
what  he  mortified,  they  indulge  what  he 
subdued ;  he  administered  to  the  wants, 
they  to  the  wantonness,  of  the  flesh  :  he 
knew  that  Hagar  would  quickly  perk  up, 
and  domineer  over  Sara/i  ;  that  the  body 
would  quickly  expect  and  command  more 
attendance  than  the  soul,  except  it  were 
kept  under  ;  and  for  this  reason,  says  our 
apostle  here,  J  keep  under  my  body,  and 
bring  it  into  subjection ;  lest  that  bi; 
am/  means,  when  I  have  preached  to 
others,  I  mi/ self  should  be  a  cast-away. 


Chap.  X. 


I  CORINTHIANS. 


179 


CHAP.  X. 


The  scope  of  our  apostle,  in  this  chapter,  is  the 
same  witli  that  wliicli  he  had  been  pursuing  in 
the  two  foregoing  chapters  :  namely,  to  dissuade 
christians  from  eating  of  things  offered  unto  idols, 
either  publicly  in  the  idol's  temple,  which 
was  absolutely  sinful ;  or  privately  in  the  houses 
of  any,  to  the  offence  and  scandal  of  your  weak 
brethren,  which,  when  there  was  no  scandal  in 
the  case,  was  lawful,  but  otherwise  not.  Of  the 
former,  he  discourses  from  the  first  to  the  2;id 
verse,  which  he  proves  to  be  altf>ar<'ther  unlawful. 
Of  the  latter  he  treats  from  ver.^23to  the  end 
of  the  chapter;  and  although  he  f;rants  that  eat- 
ing of  meat  offered  to  an  idol  may  lawfully  be  done 
itself  in  a  private  house,  (especially  when  it  is 
uncertain  or  unknown  to  be  sooffered,)  yet  when 
offence  is  thereby  given  to  the  weak  brethren,  it 
ought  to  be  forborne.  And  accordingly  he  dis- 
suades from  it  by  many  arguments  in  the  chapter 
before  us. 

WOREOVER,  brethren,  I  would 
not  thatve  should  be  ii!;norant, 
how  that  all  our  Others  were  under 
tlie  cloud,  and  all  passed  through 
the  sea  ; 

Amongst  other  arguments  which  the 
aposlle  produces  to  dissuade  the  Corinthians 
from  eating  Ihiiigs  offered  to  idols  in  tlie  idol 
temples,  and  to  prove  it  absolutely  unlaw- 
ful for  christians  to  have  communion  with 
the  Gentiles  in  their  idolatrous  banquets, 
the  first  is  drawn  from  the  danger  of  such 
sinful  communion  ;  it  would  endanger 
their  falling  into  such  kinds  of  sins  as  the 
Israelites  on  that  occasion  fell  into,  and  con- 
sequently expose  them  to  such  punishments 
as  they  sutfered.  But  first  of  all,  in  the  be- 
ginning of  this  chapter,  he  acquaints  the 
Corinthians  with  the  great  favours  and  pri- 
vileges which  Almighty  God  vouchsafed  to, 
and  conferred  upon,  the  Israelites,  who 
came  out  of  Egypt  with  Moses  into  the 
wilderness,  who  had  a  pillar  of  cloud  to 
guide  and  protect  them,  the  manna  from 
heaven  to  sustain  and  uphold  them,  and 
water  out  of  a  rock  to  refresh  and  satisfy 
them.  AH  our  fathers  -were  under  the 
cloud ;  that  is,  under  the  conduct  and  protec- 
tion of  the  cloud  ;  and  all  passed  through 
the  Bed  Sea,  as  upon  dry  ground.  Tiiis 
cloud,  which  accompanied  the  Israelites  in 
their  journeyings,  had  a  threefold  use:  1. 
In  respect  of  God  ;  it  was  a  sign  and  symbol 
of  the  presence  of  God  with  them,  and  of 
his  cave  and  protection  over  them,  for  it 
encompassed  their  camp  as  a  wall  doth  a 
city.  Hence  is  that  of  the  Psalmist,  He 
spread  out  a  cloud  for  a  covering  to  them, 
and  fire  to  give  light  in  the  night  season. 
Psalm,  cv.  39.  2.  In  respect  of  the  Is- 
raelites, the  cloud  did  guide  and  direct  them 
in    their    journevino' :    Psalm   Ixxviii.   14. 


Jn  the  daij  he  led  them  ■with  a  iloud, 
and  all  the  night  -with  a  light  of  fire. 
And  as  the  cloud  did  guide  and  direct 
Israel,  so  did  it  cool  and  refresh  them  in 
the  wilderness,  preserving  them  from  the 
heat  of  the  sun  :  it  was  a  covering  canopy 
over  them  in  a  scorching  desert.  3.  In 
respect  of  their  enemies  ;  it  was  darkness 
to  the  Egyptians,  and  consequently  pro- 
tected the  Israelites  from  their  enemies,  that 
they  could  not  assault  or  fall  upon  them. 
It  had  a  bright  side  to  the  Israelites,  and  a 
dark  side  to  the  Egyptians.  Lord  !  how 
easily  canst  thou  make  the  same  creature 
a  comfort  to  thy  children,  and  a  terror  to 
thine  enemies.  Every  outward  blessing 
is  tiiaf,  and  no  more,  which  thou  art  pleas- 
ed to  make  it  to  us.  A  cloud  shall  guide, 
a  cloud  shall  cover,  a  cloud  shall  comfort 
Israel  ;  and  the  same  cloud  shall  be  dark- 
ness, yea,  at  thy  command  shall  be  death, 
to  the  Egyptians. 

2  And  were  all  baptized  unto 
Moses  in  the  cloud  and  in  the  sea  ; 

Observe,  1.  The  Israelites  are  here  said 
to  be  baptized  in  the  cloud  and  in  the  sea ; 
that  is,  the  cloud  which  overshadowed 
them,  did  sometimes  bedew  and  sprinkle 
them  ;  and  the  Red  sea,  through  which 
they  passed,  and  its  waters  gatliered  into 
two  heaps,  one  on  the  right  hand,  and  the 
other  on  the  left,  betwixt  which  the  Is- 
raelites passed,  and  in  their  passage  seem 
to  be  buried  in  the  waters,  as  persons  iti 
that  age  were  put  under  the  water  when 
they  were  baptized :  and  thus  were  Israel 
baptized  in  the  cloud  and  in  the  sea.  Ob- 
serve, 2.  They  are  said  to  be  baptized  unto 
Moses  in  the  cloud  and  in  the  sea  :  Unto 
Moses,  that  is,  into  the  doctrine  taught  by 
Moses.  They  believed  him  and  followed 
his  conduct  through  the  sea,  and  were  con- 
firmed in  their  belief  of  Moses,  (the  typical 
mediator)  as  a  person  employed  by  God  ; 
and  were  obliged  under  the  ministry  and 
guidance  of  Moses,  to  follow  God  whither- 
soever he  led  them.  Observe,  3.  That  all 
this  was  a  figure  to  which  our  baptism 
answers  :  both  the  cloud  and  the  sea  had 
some  resemblance  to  our  being  covered  with 
water  in  baptism,  by  which  we  are  con- 
firmed in  the  faith  of  Christ,  and  obliged  to 
profess  and  own  him,  and  to  trust  in  and 
depend  upon  him,  to  serve  and  obey  him, 
and  this  to  the  death.  Behold  how  much 
of  Christ  and  his  gospel  was  shadowed  and 
held  forth  to  the  Jews  under  the  dispensa- 


180 


CORINTHIANS. 


Chap.  X. 


tion  of  the  ceremonial  law  ;  they  had  Christ 
in  their  sacrifices,  and  we  have  all  their  sa- 
crifices in  Christ.  The  cloud,  the  sea,  the 
manna,  the  rock,  all  typified  Christ,  and 
were  resemblances  and  represenlations  of 
him.  Christ  was  as  truly  represented  to 
the  Jews  as  unto  us ;  as  truly,  though  not 
so  clearly. 

3  And  did  all  eat  the  same  spiri- 
tual meat;  4  And  did  all  drink  the 
same  spiritual  drink  ;  for  they  drank 
of  that  spiritual  Rock  that  followed 
them  :  and  that  Rock  was  Christ. 

They,  that  is,  the  fathers  in  the  wilder- 
ness, did  all  eat  of  the  manna  which  came 
down  from  heaven,  which  is  here  called 
spiritual   meat ;    either   because    it    came 
down  from  heaven,  which  is  the  habitation 
of  spiritual  beings ;  or  because  it  was  food 
given  out  by  the  ministry  of  angels,  those 
spiritual  agents ;  or  else  it  is  called  spiri- 
tual, that  is,  sacramental,  meat,  because  it 
typified   Christ,  who  is  the  bread  of  life, 
the  true  bread   which   came   down   from 
heaven.     That  manna  was  a  type  of  Christ, 
thus  appears :  *'  Was  manna  provided  by 
God  for  the  Israelites  without  their  labour 
and  industry  ?  so  is  Christ  given  unto  men 
without  any  merit  or  work  of  theirs,  but 
of  the  free  gilt  and  goodness  of  God.     Did 
manna  come  down  from  heaven  beside  the 
ordinary  course  of  nature  ?  so  was  Christ's 
birth  wonderful,  and  not  as   the  birth   of 
other  men  ;  being  not  begotten  of  mortal 
seed,  but   by  the   influence   of  the   Holy 
Ghost.     Was  manna  distributed  to  all  alike, 
one  not  having  more,  and  another  less,  but 
all  an  equal  share  ?  in  like  manner  Christ 
communicates  himself  unto  all  alike,  with- 
out acceptance  of  persons.     A  beggar  may 
have  as  great  a  part  in  Christ  as  a  prince. 
Again,  as  manna  was  food,  plentiful  food, 
sweet  and  pleasant  food  ;  so  is  Christ  the 
food  of  life,  very  sweet  to  such  a  soul  as 
can   truly   relish  him.     Farther,    must  the 
manna,  before  fit  for  food,  be  beaten  in  a 
mortar,  or  broken  in   a  mill,  and  baked  in 
an  oven  ?  so  Christ,  our  heavenly  manna, 
was  broken  on  the   cross,  scorched  in  the 
fire  of  his  Father's  wrath,  that  he  might  be- 
come the  spiritual  food  wherewith  our  souls 
are  nourished  unto  everlasting  life.     Finally, 
as  manna  was  given  only  in  the  wilderness, 
and  ceased  when   the  Israelites  came  into 
Canaan  •,  so  is  Christ  our  spiritual  meat,  our 
sacramental  food,  whilst  we  are  in  the  wil- 
derness  of  this  world  ;  but   when  we  shall 
come  lo  the   heavenly    Canaan,  we  shall 


have  no  more  any  need  of  sacramental  sup- 
ports, but  shall  behold  him  face  to  face,  and 
be  -atisfied  with  his  likeness."  And  they 
did  all  drink  of  thai  spiritual  rock  "which 
followed  them,  and  that  rock  was  Christ. 
Here  the  water  out  of  the  rock  is  also  called 
spiritual  drink,  it  being  typically  and  sa- 
cramentaily  so.  That  rock  was  Christ  : 
that  is,  it  typified  Christ.  The  word  is 
doth  import  as  much  as  signifies  or  repre- 
sents ;  so  the  rock  is  Christ  ;  that  is,  it 
signified,  represented,  and  typified  Jesus 
Christ.  For  as  the  rock  gave  no  water 
before  it  was  smitten  with  the  rod  of  Mo- 
ses ;  so  was  Christ  smitten  upon  the  cross, 
and  out  of  his  side  came  forth  water  ;  and 
it  was  the  rod  in  Moses's  hand  that  smote 
and  broke  the  rock  ;  so  was  Christ  smit- 
ten with  the  curse  of  the  law,  in  the  day 
when  his  soul  was  made  an  oflTering  for  sin. 
In  a  word,  as  the  rock  yielded  water, 
not  only  to  them  that  were  first  pre- 
sent at  the  broaching  of  it,  but  followed 
them  with  its  streams,  in  their  stations 
through  the  wilderness;  in  like  manner  the 
water  which  gushed  out  from  our  sn)itten 
Saviour,  the  sweet  fruits  and  benefits  of  his 
death,  did  not  only  belong  to  them  who 
were  present  at  the  time  and  place  of  his 
sufl^ering,  but  it  doth  and  will  accompany 
all  believers  to  the  end  of  this  world.  The 
virtue  and  efficacy  of  Christ's  blood  is  now 
as  great,  as  efficacious  and  effectual,  as  it 
was  the  first  hour  it  was  shed  ;  the  divinity 
of  his  person  adds  an  eternal  efficacy  to  his 
passion. 

5  But  with  many  of  them  God 
was  not  well  pleased  ;  for  they  were 
overthrown  in  the  wilderness. 

Although  the  Israelites  were  made  par- 
takers of  the  before-mentioned  privileges 
and  spiritual  favours  ;  though  they  were 
baptized  unto  Moses  in  the  cloud  and  in 
the  sea,  and  did  eat  sacramental  meat,  and 
drink  sacramental  drink  ;  yet  it  did  not  set 
them  out  of  danger  of  God's  displeasure, 
for  they  were  c/erthrown,  their  carcasses  fell 
in  the  wilderness.  Learn  hence.  That  no 
external  privileges  or  prerogatives  whatso- 
ever can  exempt  persons  from  God's  judg- 
ments, if  they  return  not  suitably  to  him 
for  the  favours  and  benefits  received  from 
him.  The  bare  outward  receiving  of  a 
sacrament  is  not  saving  to  the  soul  of  a 
person :  and  the  unworthy  receiving  of 
sacraments,  and  unsuitable  walking  after 
them,  do  enkindle  God's  anger  and  provoke 
his  heavy  displeasure  against  persons,  even 


Chap.  X. 


I  CORINTHIANS. 


181 


to  the  cutting  tliem  off  by  untimely  death 
here  in  this  world  :  ]Vit/i  many  of  them 
God  was  displeased,  and  tliey  were  over- 
throfvn  in  the  ■wilderness. 

6  Now  these  things  were  our  ex- 
amples, to  the  intent  we  shouUI  not 
ust  after  evil  things,  as  they  also 
usted. 

Observe  here,  1.  The  sin  charged  upon 
the  Israelites  in  the  wilderness:  Thei/  lust- 
ed :  that  is,  after  the  flesh-pots  of  Egypt, 
and  to  return  thither  again.  They  had 
manna  for  forty  years  together  ;  but  being 
tied  to  it,  (though  angels'  food,  that  is,  most 
excellent  food,)  they  grew  weary  of  it. 
Lord  !  how  exceedingly  indebted  are  we  to 
thy  liberality  and  bounty,  in  that  plenty 
and  variety  of  creature  refreshments  which 
thou  affordest  us  !  The  beasts  of  the  field, 
the  fowls  of  the  air,  and  the  fishes  in  the 
sea,  are  freely  given  us,  not  barely  for  ne- 
cessity, but  delight,  and  do  all  administer 
to  our  support  and  comfort.  Observe,  2. 
How  the  apostle  calls  upon  us  to  improve 
examples,  that  we  may  not  be  made  ex- 
amples. These  things,  that  is,  their  suffer- 
ings, -were  our  examples  ;  they  were  for 
our  caution  to  receive  warning  by  them, 
not  to  walk  in  those  soul-defihng  ways  in 
which  they  have  walked,  fallen,  and  pe- 
rished. A  wise  christian  may  receive  much 
good  by  observing  the  dealings  of  God  with 
them  that  are  evil  ;  for  God  is  unchange- 
able, just,  and  holy,  and  will  not  favour 
that  in  one  person  which  he  punishes  in 
another :  These  things  were  our  ex- 
amples. As  if  the  apostle  had  said,  O  ye 
Corinthians,  look  upon  the  dead  bodies  of 
the  Israelites  which  are  cast  upon  the  shore 
of  the  scriptures  for  a  warning  to  you  ;  fol- 
low not  the  same  course,  lest  you  meet  with 
the  same  curse  :  if  you  tread  the  same  path, 
expect  the  same  punishment,  for  God  is  as 
righteous  now  as  he  was  then  ;  he  hates, 
and  will  punish  sin  in  you,  as  much  as  he 
did  in  them :  These  things  were  our  ex- 
amples, to  the  intent  wc  should  not  lust 
after  evil  things,  as  they  lusted" 

7  Neither  be  ye  idolaters,  astcere 
some  of  them  ;  as  it  is  written,  The 
people  sat  down  to  eat  and  drink, 
and  rose  up  to  play,  8  Neither  let 
us  commit  fornication,  as  some  of 
them  committed,  and  fell  in  one  dav 
tliree  and  twenty  thousand. 

Our  apostle  being  still   dissuading   the 


Corinthians  from  eating  of  things  offered 
unto  idols,  and  thereby  from  holdmg  com- 
munion with  the  Gentiles  in  their  idolatrous 
banquets  in  their  idol-fempks,  he  sets  be- 
fore them  the  idolatry  of  the  Jews,  who  sat 
down  to  eat  and  to  dimk  of  the  sacrifices 
offered  to  the  golden  call,  and  rose  up  to 
play ;  that  is,  to  dance  before  the  golden  calf, 
after  the  manner  of  the  heathen,  this  being 
one  of  their  rites  by  which  they  honoured 
tlicir  gods.  He  farther  advises  them  to  fake 
heed  how  they  mix  with  idolaters  in  their 
feasts,  lest  they  be  given  up  to  fornication,  as 
the  Israelites  were  in  the  wilderness  with  the 
daughters  of  Moab,  Nu?nd.  xxv.  of  whom 
there  fell  in  one  day  three  and  twenty 
thousand  by  the  immediate  hand  of  God. 
Learn  hence,  That  Almighty  God  has  left 
many  instances  upon  record,  in  his  holy 
word,  of  the  severity  of  his  justice  upon 
persons  guilty  of  idolatry  and  fornication, 
and  all  other  sins,  on  purpose  to  warn  all 
of  their  sin  and  danger  in  the  perpetration 
and  commission  of  them.  To  sin  against 
example  is  an  aggravation  of  sin. 

9  Neither  let  us  tempt  Christ,  as 
some  of  them  also  tempted,  and 
were  destroyed  of  serpents,  10 
Neither  murmur  ye,  as  some  of  them 
also  murmured,  and  were  destroyed 
of  the  destroyer. 

Observe  here  a  double  sin,  which  the 
Corinthians  are  warned  against:  templing 
and  murmuring.  Neither  tempt  ye  Christ, 
by  trying  how  long  his  patience  will  last, 
as  the  Israelites  did,  when  (as  the  angel  of 
the  covenant)  he  went  before  them  in  the 
wilderness,  Nuinb.  xxi.  5,  6.  Here  note. 
The  object  or  person  whom  the  Israelites 
are  said  to  tempt,  Christ:  which  proves, 
1.  His  pre-existence  before  his  incarnation  ; 
the  Israelites  could  not  have  then  tempted 
him,  had  he  not  been  then  existent.  2. 
His  divinity  ;  he  who  is  here  called  Christy 
is  by  the  Psalmist  called  God,  Psal.  cvi. 
14.  They  tempted  God  in  the  desert. 
Christ  had  not  a  human  nature  then  to  be 
tempted  in,  they  tempted  him  therefore  as 
he  was  God  :  a  good  argument  to  prove 
the  divinity  of  our  Saviour,  made  use  of  by 
the  ancients.  The  other  sin  warned  against 
is,  murmuring  :  Neither  murmur  ye : 
that  is,  do  not  repine,  because  ye  are  for- 
bidden to  be  present  at  the  idolatrous  feasts 
of  the  Gentiles  in  the  idol-temples ;  neither 
do  ye  murmur,  by  reason  of  the  persecu- 
tions which  you  do  or  may  endure  for  the 
sake  of  Christianity,  and  the  cause  of  Christ. 


182 


I  CORINTHIANS. 


Chap.  X. 


Learn  hence,  That  to  murmur  at,  or  be  im- 
patient under,  any  of  the  providential  dis- 
pensations of  God,  is  both  great  sin  and  folly. 
'Tis  as  high  presumption  and  wickedness 
to  be  dissatisfied  with  God's  works  of  pro- 
vidence, as  with  his  works  of  creation ; 
to  quarrel  at  what  God  doth,  is  as  unchris- 
tian-like, yea,  as  uncreature-like,  as  to  quar- 
rel at  what  God  has  made.  Tiierefore 
murmur  not,  as  the  Israelites  murmured. 
Observe,  secondly,  A  double  punishment  in- 
flicted on  the  Israelites  for  this  double  sin 
committed  ;  such  as  templed  were  destroyed 
of  fiery  serpents,  Numb.  xxi.  6,  7.  The 
Lord  sent  fiery  serpents  among  the  people  ; 
the  sting  and  "venom  of  those  serpents  was 
inflaming,  spreading,  and  killmg  :  much 
peilple  of  Israel  died.  And  such  as  mur- 
mured were  destroyed  of  the  destroyer  ; 
that  is,  by  the  destroying  angel,  in  that 
plague  mentioned.  Numb.  xiv.  37.  Such 
variety  of  judgments  has  Almighty  God, 
with  which  to  punish  and  plague  an  incor- 
rigible and  unreclaimable  people. 

11  Now  all  these  things  happen- 
ed unto  them  for  ensamples  ;  and 
they  are  written  for  our  admonition 
upon  whom  the  ends  of  the  world 
are  come. 

That  is,  The  history  of  the  Israelites' 
sins  and  punishments  was  written  and  re- 
corded by  God  in  the  holy  scriptures,  for 
the  use  and  benefit  of  all  succeeding  gene- 
rations, and  particularly  for  us,  who  live  in 
the  last  ages  of  the  world,  to  warn  us  to 
avoid  the  like  sin,  that  we  may  escape  the 
like  punishments.  Learn  hence.  That  the 
fall  of  others,  whether  into  sin,  or  under 
judgment  for  sin,  should  be  caution  and 
warning  to  us  to  take  heed  of  sinning. 
Here  the  apostle  sums  up  the  most  remark- 
able judgments  which  fell  upon  the  Jews 
in  their  passage  from  Egypt  to  Canaan,  and 
closes  with  this  application  to  christians: 
These  things  happened  to  them  for  ensam- 
ples. In  the  original  it  is  as  types ;  they 
befell  them  typically,  that  in  them  we  may 
see  how  God  will  deal  with  us  if  we  take 
their  course  ;  those  calamities  which  destroy 
some,  should  instruct  others.  Many  will 
never  see  sin  in  itself,  some  will  see  it  in 
the  type  and  ensample,  that  is,  in  the 
judgment  of  God  upon  others,  and  those 
that  will  not  see  sin  in  the  lashes  of  severity 
upon  others,  shall  certainly  feel  it  upon  their 
own  backs.  Such  as  will  not  improve 
examples,  shall  undoubtedly  be  made  ex- 
amples. 


12  Wherefore  let  him  that  think- 
eth  he  standeth  take  heed  lest  he 
fall. 

These  words  are  an  inference  which  our 
apostle  draws  from  the  foregoing  discourse. 
Seeing  that  so  many  who  enjoyed  great 
privileges  among  the  Jews,  were  yet  pu- 
nished greatly  for  their  sins;  seeing  that 
sacraments  are  no  privileges  either  from 
sin,  or  from  plagues  ;  therefore  let  hitn  that 
thinketh  he  standeth,  take  heed,  Sfc. 
Where  note,  1.  A  great  mutability  to 
which  human  nature  is  subject :  he  that 
thinketh  he  standeth,  may  fall.  Man's 
condition  is  according  to  his  place  and 
station  :  this  is  threefold.  The  first  place 
is  heaven  :  this  is  fixed  and  confirmed,  a 
kingdom  that  cannot  be  shaken  ;  the  saints 
there  are  standing  pillars,  free  from  all  pos- 
sibility of  falling.  The  second  place  is 
hell,  where  sinners  are  bound  hand  and 
foot ;  and  being  fallen,  are  without  any 
possibility  of  rising.  The  third  place  is 
this  earth  on  which  we  live,  where  men 
both  stand  and  fall ;  and  the  best  are  sub- 
ject to  failing,  being  sons  of  Adam  as  well 
as  sons  of  God  ;  pprtly  flesh  and  partly 
spirit.  Note,  2.  The  vigilancy  required 
in  order  to  our  standing,  Take  heed.  How 
many  thousands  have  fallen  by  a  presump- 
tuous confidence  of  their  own  strength  in 
standing  !  they  fell  by  thinking  it  impossi- 
ble to  fall.  A  christian's  motto  is  Cavendo 
Tutus  ;  never  safe,  but  when  wary  and 
watchful.  Let  a  christian  always  keep  a 
jealous  eye  upon  the  weakness  and  incon- 
stancy of  his  nature,  and  with  a  believing 
eye  look  up  to  the  promise  and  power  of 
God,  and  he  shall  be  both  preserved  from 
falling,  and  also  be  presented  faultless  and 
unblamable  in  the  day  of  Christ:  if  ever 
we  stand  in  the  day  of  trial,  'tis  fear  and 
faith  must  enable  us  to  stand. 

13  There  hath  no  temptation 
taken  you  but  such  as  is  common  to 
man:  but  God  is  faithful,  who  will 
not  suffer  you  to  be  tempted  above 
that  ye  are  able  ;  but  will  with  the 
temptation  also  make  a  way  to 
escape,  that  ye  may  be  able  to  bear 
it. 

Here  the  apostle  answers  a  plea  which 
the  Corinthians  might  probably  make 
for  their  compliance  with  their  fellow-citi- 
zens, in  eating  things  offered  unto  idols 
in  their  temples  with  them  ;  namely,  that 
thereby   they    should    avoid   persecution. 


Chap.  X. 


I  CORINTHIANS. 


183 


Fear  not  that,  says  tlie  apostle,  you  have 
liilherto  been  preserved,  and  vo  tempta- 
tion lias  taken  i/ou,  but  such  as  is  com- 
mon unto  man  ;  that  is,  you  have  not  yet 
been  exercised  with  any  trial,  but  what  is 
human,  what  the  ordinary  strength  and  re- 
solution of  human  nature  is  able  to  bear :  but 
in  case  you  should  be  tried  with  extremity  of 
suffering,  and  that  you  must  either  comply 
with  the  heathen  idolatry,  or  endure  suffering 
to  extremity,  yet  you  have  the  promise  of  a 
faithful  God  for  your  support  in  that  case  : 
God  is  fail/ifut,  -who  •will  not  suffer  you 
to  be  tempted  3ii -Any  time  above  iv/iat  >/ou 
arc  able,  but  will  with  the  Itmptation  also 
7)iake  a  waij  so  far  to  escape,  that  i/e 
jnay  be  able  to  bear  it.  Learn  hence, 
].  That  il  is  a  great  addition  to  an  afflic- 
tion not  to  see  or  discern  a  way  to  escape, 
and  get  out  of  affliction  :  God  is  exceeding 
gracious  in  our  afflictions,  in  that  he  doth 
not  hedge  us  in  on  every  side,  and  hinder 
all  possibility  of  escape  out  of  our  troubles. 
Learn,  2.  That  the  consideration  of  God's 
strength  to  support  us  in  and  under  our 
sufferings,  is  a  mighty  encouragement  to 
us  to  grapple  with  them  resolutely,  and  to 
bear  them  patiently  and  submissively :  if 
our  sufferings  were  intolerable,  and  human 
nature  were  not  divinely  assisted  to  stand 
under  them,  we  should  be  forced  to  con- 
sult our  present  ease  and  deliverance,  and 
choose  sin  rather  than  affliction  ;  but  the 
assistance  of  God  makes  suffering  work 
easy. 

14  Wherefore  my  dearly  beloved, 
flee  from  idolatry.  15  I  speak  as 
to   wise  men  :  judge  \e  what  I  say. 

Here  our  apostle  resumes  his  exhortation 
to  the  Corinthians,  not  to  meddle  with  the 
mysteries  of  paganism,  nor  to  eat  of  things 
offered  unto  idols;  assuring  them  it  was  no 
less  than  idolatry,  in  the  account  of  God, 
to  eat  of  those  things  which  were  taken 
from  their  execrable  altars,  as  a  part  and 
remnant  of  those  sacrifices  to  idols,  wliich 
were  performed  in  the  city  of  Corinth  with 
all  the  pomp  of  an  abominable  superstition. 
This  participation  of  things  offered  to  idols, 
in  the  idol-temples,  our  apostle  calls  idola- 
try :  Wherefore,  my  beloved  brethren, 
flee  from  idolatry.  Here  note.  That  the 
nature  of  man  is  extremely  prone  to  idola- 
try, and  very  ready  to  comply  with  men 
in  their  idolatrous  practices.  Note,  2. 
That  the  idolatry  of  the  Jews  of  old,  and  of 
christians  since,  who  know  and  owned  the 
true  God,  and   gloried  in  him,  was  and  is 


far  worse  than  the  idolatry  of  pagans,  who 
knew  hiin  not,  nor  ever  gloried  in  him. 
Observe  farther.  How  our  apostle  appeals 
to  themselves,  and  leaves  it  to  them  to  judge 
whether  they  did  not  do  very  ill,  to  be 
present  at  the  feasts  upon  the  heathen  sa- 
crifices, and  eat  of  things  offered  unto  idols: 
he  leaves  it  to  themselves  to  judge,  .Judge 
ye  what  I  say.  There  is  a  judgment  1)f 
discretion  which  persons  ought  to  use  in 
matters  of  religion,  and  not  to  deliver  up 
themselves  blindfold  to  the  conduct  of  their 
teachers.  The  church  of  Rome  bv  deny- 
ing the  people  this  liberty,  make  them 
slaves ;  they  put  out  the  people's  eye?,  to 
make  them  fit  for  a  blind  obedience.  Our 
apostle  was  far  from  this  practice.  Let 
wise  men,  says  he,  judge  what  I  say. 

16  The  cup  of  blessing  which 
we  bless,  is  it  not  the  communion  of 
the  blood  of  Christ?  The  bread 
which  we  break,  is  it  not  the  com- 
munion of  the  body  of  Christ  ? 

These  words  are  a  special  argument,  made 
use  of  by  the  apostle  to  dissuade  the  chris- 
tians from  joining  with  the  heathens  in 
their  impure  feasts  in  the  old  temples— the 
Gentiles  have  fellowship  with  the  idols  in 
those  feasts,  as  christians  have  communion 
with  Christ  at  his  holy  table.  So  that  the  ar- 
gument runs  tlius  :  "  If  believers  by  com- 
municating with  Christ  at  his  holy  fable 
have  real  communion  with  him  ;  then  also 
those  that  do  communicate  with  idolaters 
do  become  partakers  of  communion  with 
them  in  their  impure  feasts.  But  believers 
do  the  fii-st,  namely,  at  the  Lord's  fable  they 
communicate  with  Christ."  This  he  proves 
from  the  words  before  us.  The  cup  of  bless- 
ing, 8s-c.  Where  observe,  \.  A  description 
of  the  Lord's  supper  in  both  the  parts  of 
it,  namely.  The  external  and  visible  part, 
bread  and  wine;  the  internal  and  spiritual 
part,  the  body  and  blood  of  Christ.  Ob- 
serve, 2.  The  ministerial  actions  performed 
in  this  solemn  ordinance,  and  they  are  the 
blessing  of  the  cup,  and  the  breaking  of  the 
bread.  3.  Here  is  the  great  end  and  de- 
sign of  God  in  the  institution  of  this  ordi- 
nance, namely,  that  believers  might  thereby 
enjoy  a  spiritual  fellowship  and  commu- 
nion'with  Christ  their  head  ;  Is  it  not  the 
co7n?nunion  of  the  body  of  Christ  ?  Learn 
hence.  That  one  great  end  and  design  of 
Christ  in  the  institution  of  his  supper  was 
this,  that  believers  might  enjoy  a  sweet  fel- 
lowship and  communion  with  himself 
ihe'ein. 


184 


CORINTHIANS. 


17  For  we,  being  many,  are  one 
bread,  and  one  body  ;  for  we  are 
all  partakers  of  that  one  bread. 

Tlie  apostle's  argument  lies  thus:  As 
christians,  though  many,  yet  by  virtue  of 
their  society  in  the  same  worship,  are  com- 
pacted together  as  it  were  mto  one  loaf  or 
lump,  that  is,  into  one  mystical  body,  in 
that  they  partake  of  one  and  the  same  sa- 
cramental bread  ;  so  those  that  communicate 
with  idolaters,  in  eating  things  otfered  unto 
idols,  are  compacted  together  as  it  were 
into  one  body,  forasmuch  as  they  commu- 
nicate in  one  and  the  same  sacrifice:  as 
many  grains  of  corn  moulded  together 
make  one  loaf,  and  the  juice  of  many 
grapes  make  one  cup  ;  so  christians,  though 
many,  yet  are  one  visible  church,  one  mys- 
tical body,  and  declare  themselves  so  to  be 
by  their  fellowship  together  at  the  Lord's 
table, 

18  Behold  Israel  after  the  flesh  : 
are  not  they  which  eat  of  the  sacri- 
fices partakers  of  the  altar  ?  19 
What  say  I  then  ?  that  the  idol  is 
any  thins:,  or  that  which  is  offered 
in  sacrifice  to  idols  is  any  thing  ? 
20  But  /sfl?/,  that  the  things  which 
the  Gentiles  sacrifice,  they  sacrifice 
to  devils,  and  not  to  God  :  and  I 
would  not  that  ye  should  have  fel- 
lowship with  devils. 

Here  another  argument  against  eating 
things  offered  to  idols  is  produced  by  our 
apostle,  and  it  runs  thus  :  "  As  in  the 
Jewish  church  all  persons  that  did  eat  of 
the  peace-offerings  which  were  laid  upon 
God's  altar,  did  by  that  act  declare  them- 
selves members  of  the  Jewish  church,  and 
that  they  owned  the  God  of  the  Jews,  to 
whom  these  sacrifices  were  offered  :  in 
like  manner  the  converted  Corinthians,  by 
eating  part  of  those  beasts  which  were 
sacrificed  in  the  idol's  temple,  did  by  that 
act  declare  their  owning  of  that  idol,  and 
that  idolatrous  worship  which  had  been 
there  performed,  and  were  really  partakers 
of  that  idolatrous  altar ;  not  that  an  idol  is 
any  thing,  or  that  which  is  offered  to  the 
idol  anv  thing,  that  can  of  its  own  nature 
pollute  and  defile  ;  but  the  plain  truth  was, 
the  heathens  were  seduced  by  the  devils 
to  offer  these  sacrifices,  and  they  were  de- 
vils whom  they  worshipped  ;  though  not 
in  their  own  intention,  yet  in  God's  estima- 
tion :  and  consequently  those  that  did  eat 


Chap.  X. 


of  those  feasts  are  supposed  to  join  in  those 
sacrifices,  and  thereby  to  hold  communion 
with  devils. 

21  Ye  cannot  drink  the  cup  of 
the  Lord,  and  the  cup  of  devils  :  ye 
cannot  be  partakers  of  the  Lord's 
table,  and  of  the  table  of  devils. 

That  is,  "  Ye  cannot  have  communion 
with  Christ,  and  with  idolaters  too :  your 
communicating  with  Christ  in  the  Lord's 
supper  IS  utterly  inconsistent  with  commu- 
nicating with  devils  in  I'ne  idol's  feasts,  for 
this  were  to  do  homage  to  two  contrary 
lords,  God  and  Satan,  and  to  profess  ser- 
vice to  both."  Here  observe,  i.  A  sacra- 
mental table  described  :  it  is  the  table  of 
the  Lord ;  so  called,  because  he  that  is  Lord 
of  lords  did  institute  it  for  the  remembrance 
of  his  own  death.  Observe,  2.  An  impos- 
sibility declared,  that  none  can  be  worthy 
partakers  at  the  Lord's  table  that  hold 
communion  with  sin  :  true,  idolatry  is  the 
sin  here  specified,  or  sacrificing  unto  devils; 
but  it  holds  true  of  all  sin  in  general,  and 
of  having  fellowship  with  Satan  in  any  of 
the  unfruitful  works  of  darkness.  Learn 
hence,  That  no  person  can  really  enjoy 
any  fellowship  and  communion  wi»h  Christ 
at  his  holy  table,  who  maintains  corre- 
spondence with  sin,  and  holds  communion 
with  Satan. 

22  Do  we  provoke  the  Lord  to 
jealousy  1  are  we  stronger  than  he? 

Observe  here,  1.  That  the  worship  of 
God  is  that  which  he  is  very  tender  and 
jealous  of :  never  was  husband  so  jealous 
of  the  chastity  of  his  suspected  wife,  as 
God  is  jealous  in  point  of  worship;  idol- 
atry is  a  provoking  God  to  jealousy.  Ob- 
serve, 2.  That  such  as  worship  idols,  or 
are  guilty  of  idolatrous  worship  in  any 
kind  or  degree,  must  expect  God  a  jealous 
revenger,  and  will  find  themselves  not  strong 
enough  to  contend  with  him.  "  Do  we 
provoke  the  Lord  to  jealousy,  by  joining 
devils  in  competition  with  him  ?  Are  we 
stronger  than  he  ?  Who  knows  the  power 
of  his  anger  ?  The  strength  of  God  should 
make  sinners  tremble." 

23  All  things  are  lawful  for  me, 
but  all  things  are  not  expedient  : 
all  things  are  lawful  for  ine,  but 
all  things  edify  not. 

Our  apostle  having  in  the  former  part  of 
this  chapter  resolved   the  case  concerning 


Chap.  X. 


1  CORINTHIANS. 


1({5 


public  eating  things  offered  unto  idols  in 
the  idol-temples,  and  by  several  arguments 
proved  it  to  be  absolutely  unlawtul ;  he 
comes  now  to  resolve  another  case,  con- 
cerning private  buying  and  private  eating 
of  thmgs  offered  unto  idols  ;  tor  it  seems 
to  have  been  a  custom  to  set  to  sale  in  the 
market,  flesh  that  was  sacrificed,  (the  gain 
whereof  went  to  the  priests,)  as  well  as 
other  flesh ;  but  first  he  answers  an  objec- 
tion. Some  might  be  ready  to  say,  all 
things  are  lawful  for  me;  that  is,  all  meats 
may  be  lawfully  eaten  by  me.  If  so, 
says  the  apostle,  yet  all  lawful  things  are 
not  expedient  to  be  done  in  respect  of  our 
weak  brother ;  plainly  intimating,  that 
there  are  many  things  lawful  in  themselves, 
which,  considered  under  such  and  such 
circumstances,  are  very  inexpedient :  so  iar 
are  they  unlawful. 

24  Let  no  man  seek  his  own,  but 
every  man  another's  wealth. 

These  words  may  be  understood  two 
ways:  1.  Let  no  man  seek  his  own,  that 
is,  only  his  own  wealth.  2.  Let  no  man 
seek  his  own  wealth  :  that  is,  to  the  pre- 
judice of  others,  though  never  so  much  to  his 
own  advantage ;  teaching  us,  that  it  is  the 
duty  of  every  christian  not  merely  to  look  at 
his  own  profit  and  pleasure,  but  at  the  bene- 
fit and  advantage  of  others,  as  that  which 
edifies,  or  tends  to  promote  holiness  in 
others;  and  that  in  the  use  of  our  christian 
liberty  we  must  regard  rather  the  edification 
and  salvation  of  others,  than  the  gratifica- 
tion of  ourselves. 

'25  Whatsoever  is  sold  in  the 
shambles,  that  oat,  asking  no  ques- 
tion for  conscience  sake  :  26  For 
the  earth  is  the  Lord's,  and  the  ful- 
ness thereof. 

Here  the  apostle  resolves  the  case,  whe- 
ther it  were  lawful  to  buy  that  meat  in 
the  market  which  had  been  offered  to  an 
idol  in  the  temple.  He  determines,  1. 
That  it  was  ;  if  it  be  sold  in  the  shambles, 
it  is  to  be  looked  upon  as  common  food, 
and  they  may  freely  buy  it  without  any 
scruple  of  conscience.  But  how  came  meat 
to  be  sold  in  the  shambles,  which  was  of- 
fered and  sacrificed  in  the  temples  of  the 
Gentiles }  Ans-wer,  It  is  probable  that  the 
priests,  who  had  a  share  in  the  beasts  that 
were  offered  unto  idols,  or  the  people,  who 
had  also  a  share  returned  them  out  of  their 
own  offerings,  did  bring  such  meat  to  be 


sold  in  the  market :  in  tliis  case,  says  the 
apostle,  ask  no  questions  about  it.  Ob- 
serve, 2.  He  assigns  the  reason  for  it :  be- 
cause the  earth  is  the  Lord's,  and  the 
fulness  thereof.  That  is,  tiiose  thmgs  that 
are  sold  for  food  in  the  market,  are  to  be 
looked  upon  as  the  cnatures  of  God,  made 
for,  and  sanctified  to,  the  use  of  man  ;  and 
theielore  you  may  eat  of  any  creature  which 
the  Loid  provideth  for  your  food,  without 
scruple  of  conscience,  when  others  are  not 
scindahzed  at  it.  1  Tim.  iv.  4.  Every 
creature  of  God  is  good,  if  received  with 
thanksgiving. 

27  If  any  of  them  that  believe 
not  bid  you  to  a  feast,  and  ye  be 
disposed  to  go;  whatsoever  is  set 
before  you,  eat,  asking  no  question 
for  conscience'  sake.  28  But  if 
any  man  say  unto  you,  This  is  offer- 
ed in  sacrifice  unto  idols,  eat  not, 
for  his  sake  that  shewed  it,  and  for 
conscience'  sake  :  for  the  earth 
is  the  Lord's,  and  the  fulness  there- 
of. 

Our  apostle  here  puts  another  case : 
"  Suppose  an  unbeliever,  an  infidel  or 
heathen,  did  invite  a  believer,  a  christian, 
to  a  feast  of  civil  friendship  in  his  private 
house,  (not  to  a  feast  upon  a  sacrifice  in  the 
idol-temple,  which  was  absolutely  unlaw- 
ful,) what  was  to  be  done  in  this  case?" 
He  declares  they  may  warrantably  go  and 
eat  whatever  is  set  before  them  without 
scruple,  but  would  have  them  ask  no  questions 
about  the  lawfulness  of  it;  nevertheless, 
if  the  master  of  the  feast,  or  any  present 
at  the  feast,  shall  suggest  that  some  part 
of  the  meat  has  been  offered  to  an  idol,  in 
that  case  he  would  have  them  forbear,  lest 
they  should  encourage  any  man  to  idolatry ; 
adding  his  reason  as  before.  For  the  earth 
is  the  Lord's,  atid  the  fulness  thereof ;  that 
is,  there  is  plenty  and  variety  of  other  meat 
to  be  had,  which  God,  the  Creator  of  all 
things,  the  Lord  of  the  whole  earth,  has 
allowed  us  the  free  use  of;  so  that  we  may 
well  let  the  idol-sacrifices  alone.  Here  we 
see,  that  an  action  lawful  in  itself  becomes 
sinful,  and  is  condemned  as  such,  when 
there  is  a  breach  of  charity  in  the  doing  of  it. 

29  Conscience,  I  say,  not  thine 
own,  but  of  the  other:  for  why  is 
my  liberty  judged  of  another /naw'* 
conscience .''  30  For  if  I  by  grace 
be    a    partaker,    why    am     I     evil 


1«6 


CORINTHIANS. 


Cbap.  X. 


spoken  of,  for  that  for  which  1  give 
thanks  ? 

Here  the  apostle  tells  them,  that  they 
ought  to  abstain  from  that  which  is  lawhil 
and  indifferent  in  itself,  for  the  sake  of 
anotiier  man's  conscience.  This  meat  had 
not  been  unlawful  to  theai,  though  offered 
to  idols,  had  they  not  been  told  that  it  was 
so  offered  ;  but  being  made  acquainted 
therewith,  for  the  sake  of  him  that  showed 
thee  it  was  offered  to  idols,  forbear  eating  ; 
for  why  should  our  liberty  be  so  used  by 
us  as  to  be  judged  of  and  condemned  by 
another  man's  conscience  ?  It  is  not 
enough  that  we  do  what  is  just  and  right 
in  our  own  sight,  but  we  must  provide 
things  honest  in  the  sight  of  all  mcu. 
Whatsoever  things  are  pure,  whatsoever 
things  are  lovely,  whatsoever  things  are 
of  good  report ;  these  tve  must  practise, 
and  none  hut  these.  And  observable  is 
the  apostle's  reason,  why  we  should,  for 
the  sake  of  another,  abstain  from  eating 
that  meat  which  was  lawful  in  itself,  ver. 
30  :  namely,  to  prevent  being  evil  spoken 
of:  Why  am  I  evil  spoken  ojf?  That  is, 
why  should  I  cause  another  to  speak  evil 
of  me,  for  eating  that  meat  which  I  might 
■without  any  prejudice  forbear?  For  in  so 
doing  I  shall  certainly  abuse  my  liberty, 
grieve  God,  and  oflend  the  weak. 

31  Whether  therefore  ye  eat  or 
rink,  or  whatsoever  ye  do,  do  all 
:)  the  elorv  of  God. 


to  the  glory  of  God 


Our  apostle  concludes  his  whole  discourse 
with  three  excellent  rules,  to  direct  all 
christians  how  they  should  govern  them- 
selves in  the  use  of  their  lawful  liberty,  as 
to  things  that  are  of  indifferent  nature; 
that  is,  neither  commanded  nor  forbidden 
in  the  word  of  God.  The  first  is  this,  to 
refer  all  our  actions  in  general,  both  natu- 
ral, civil,  and  religious,  to  the  glory  of  God  ; 
to  make  that  our  supreme  aim,  our  ultimate 
end,  in  all  we  do,  in  all  we  design,  in  all 
we  desire.  A  christian  is  to  perform  his 
natural  actions  to  spiritual  purposes ;  and 
whilst  he  is  feeding  and  refreshing  his  body 
at  his  own  table,  must  have  an  eye  at  his 
serving  God  both  with  soul  and  body. 
Farther,  not  only  in  our  natural  actions, 
but  in  our  civil  employments,  in  our  lawful 
recreations;  but  especially,  and  above  all, 
in  our  religious  duties,  must  we  propound 
the  glory  of  God  as  our  principal  aim,  our 
chief  scope,  our  supreme  end.     This  injunc- 


tion. Do  all  to  the  glory  of  God,  is  appli- 
cable to  all  the  actions  of  human  life. 

32  Give  none  offence,  neither  to 
the  Jews,  nor  to  the  Gentiles,  nor 
to  the  church  of  God. 

Here  we  have  the  second  rule  given  for 
ordering  all  the  affairs  of  human  life  :  Give 
no  offence  to  any,  neither  to  the  unbeliev- 
ing Jew,  nor  to  the  unconverted  Gentile, 
nor  to  the  weak  members  of  the  church  of 
God  ;  particularly,  give  no  offence  to  thee, 
by  eating  things  offered  to  idols  at  any 
time,  or  in  any  place,  where  any  may  be 
scandalized;  for  the  Jew  will  consider  that 
you  are  enemies  to  the  law  and  the  pro- 
phets. The  Gentiles  will  believe  that  your 
abhorrence  of  idols  is  not  real,  when  they 
see  you  eat  things  offered  unto  idols  before 
their  faces  ;  and  the  weak  christian  will 
be  tempted  by  your  example  to  revolt 
from  the  christian  faith.  Therefore  do 
nothing  that  may  lend  to  the  hurt,  or  just 
offence,  either  of  Jew,  Gentile,  or  christian. 

33  Even  as  I  please  all  men  in  all 
things,  not  seeking  mine  own  profit, 
but  the  profit  of  many,  that  they 
may  be  saved. 

The  last  rule  which  the  apostle  lays 
down,  is  his  own  practice  and  example, 
who  in  indifferent  things  accommodated 
himself  to  all  men.  I  please  all  men  ; 
that  is,  I  seek  and  endeavour  to  please  all 
men,  and  in  all  things ;  that  is,  in  all  lawful 
things,  and  in  all  other  things  wherein  the 
law  of  God  has  left  meat  liberty  ;  for  neither 
in  the  omission  of  any  thing  which  God 
commanded,  nor  in  the  commission  of 
aught  which  he  had  forbidden,  would  St. 
Paul  please  any  man  in  the  world.  And 
when  he  did  please  all  men,  it  was  for  their 
profit  and  advantage,  not  his  own  :  to  pro- 
mote their  eternal  salvation,  not  his  own 
temporal  interest :  /  please  all  men,  that 
they  may  be  saved.  Learn  hence,  1.  That 
no  men  must  be  pleased  by  sin,  nor  plea- 
sured in  their  sins.  The  smallest  duty 
must  be  preferred  before  the  pleasing  of  all 
the  men  in  the  world.  Learn,  2.  We  may 
and  ought  to  seek  the  pleasing  of  men,  with 
subserviency  and  in  subordination  to  tiie 
pleasing  of  Almighty  God.  Learn,  3.  That 
inordinate  man-pleasing  is  fruitless,  need- 
less, and  endless :  when  you  have  endea- 
voured to  please  most,  how  many  will  be 
displeased  when  you  have  done  your  best  ? 
God  himself,  Jesus  Christ,  his  holy  prophets, 
apostles,  saints,  and  servants,  could  never 


Chap.  XI. 


I  CORINTHIANS. 


187 


please  the  world;  and  can  any  of  us  ex- 
pect to  do  it  ?  St.  Paul,  though  he  became 
all  things  to  all  men,  yet  could  save  but 
some.  The  world  hates  godliness,  and 
godly  persons,  and  will  never  be  pleased 
wiih  that  winch  they  hate :  let  pleasing 
of  God  be  our  great  business,  and,  in  sub- 
ordination to  him,  endeavour  to  please 
all  men  lor  their  profit,  that  they  may  be 
saved. 

CHAP.  XI. 

"O  E  ye  followers  of  me,  even  as  I 
also  am  of  Christ. 

The  apostle  had  in  the  foregoing  chap- 
ters, by  many  cogent  arguments,  exhorted 
the  Corinthians  to  deny  themselves  the  law- 
ful use  of  their  christian  liberty,  for  the 
benefit  of  their  brethren  ;  to  enforce  which 
argument  he  propounds  to  them  his  own 
example  in  this  verse,  Be  i/e  followers  of 
trie  even  as  I  follow  Christ.  Where  note, 
1.  The  duty  recommended  to  their  prac- 
tice ;  namely,  to  follow  their  spiritual  guide  : 
Be  i/e  followers  of  7)ie.  It  is  the  stand- 
ing duty  of  a  people  whom  God  honours 
with  the  enjoyment  of  faithful  spiritual 
guides,  to  follow  their  faith,  and  to  imitate 
their  exemplary  conversation;  the  graces 
of  all  christians  in  general,  but  of  the  mi- 
nisters of  the  gospel  in  particular,  whether 
living  or  dead,  are  patterns  set  forth  to  the 
world  for  their  careful  imitation  :  and  for 
omission  herein  they  must  certainly  become 
accountable  to  God.  Note,  2.  With  what 
great  modesty  and  caution,  with  what  re- 
striction and  limitation,  St.  Paul  propounds 
his  own  example  to  the  Corinthians'  view  : 
Be  ye  followers  of  7ne,  as  I  also  am  of 
Christ.  As  if  he  had  said,  "  If  at  any 
time  you  find  me,  your  spiritual  guide, 
stepping  aside,  and  walking  unanswerably 
to  that  uniform  pattern  of  holy  and  humble 
obedience,  which  the  Lord  Jesus  set  both 
before  you  and  me,  in  his  own  exemplary 
life,  be  sure  you  decline  my  example,  and 
follow  not  my  footsteps."  Learn  hence. 
That  the  best  of  ministers,  and  the  best  of 
men,  being  but  men,  our  imitation  of  them 
must  be  an  universal,  but  a  limited  imita- 
tion ;  we  must  follow  pastors,  teachers,  nay, 
apostles  themselves,  no  farther  than  they 
follow  Christ,  their  infallible  Lord  and  mas- 
ter: Be  ve  followers  of  lue,  even  as  I  also 
am  of  Christ. 

2  Now,  I  praise  you,  brethren,  that 
ve  remember  me  in   all    things,  and 


keep  the  ordinances,  as  I  delivered 
them  to  you. 

This  commendation  is  to  be  restrained 
to  the  sounder  part  of  the  church  at  Co- 
rinth, who  were  mindlul  ot  his  precepts  and 
instructions  which  he  had  delivered  to  them 
concerning  matters  appertaining  to  the  pub- 
lic worship  of  God  ;  which  precepts  and 
rules  for  the  worship  of  God  he  calls  tra- 
ditions, because  they  were  immediately 
delivered  to  the  church,  either  from  the 
apostle's  mouth,  or  by  writing.  This  place, 
though  produced,  yet  makes  nothing  for 
the  unwritten  traditions  of  the  Romish 
church.  Let  them  prove  by  authentic 
testimony,  that  their  lardels  of  tradition^ 
were  delivered  to  the  church  from  the  mouth 
of  the  apostles,  and  we  will  receive  them. 
Now  I  praise  you,  brethren.  Here  it  de- 
serves a  remark,  that  the  apostle,  being 
about  to  reprove  certain  disorders  in  the 
church  at  Corinth,  ushers  in  his  reproof 
for  what  was  amiss,  with  a  commendation 
of  what  was  praise-worthy  among  them  ; 
I  praise  7/ou,  brethren.  Like  the  physi- 
cian, who  wraps  his  bitter  pill  in  honey  or 
sugar  before  he  gives  it  into  his  patient's 
mouth.  It  is  wisdom  to  intermix  commen- 
dations with  our  reproofs,  that  the  latter 
may  take  more  place  when  accompanied 
with  the  former. 

3  But  I  would  have  you  know, 
that  the  head  of  every  man  is 
Christ  :  and  the  head  of  the  wo- 
man is  the  man  ;  and  the  head  of 
Christ  is  God. 

Here  our  apostle  answers  the  query,  and 
resolves  the  case,  which  the  Corinthians 
had  put  to  him,  and  laid  before  him,  at  it 
church-order,  and  concerning  the  dece 
behaviour  of  men  and  women  in  church- 
assemblies.  And  first  he  reminds  them, 
that  a  subordination  of  persons  in  the  church 
of  God  ought  to  be  observed  and  kept  : 
that  as  Christ,  as  Mediator,  is  inferior  to 
God  the  Father,  but  is  the  head  and  lord 
of  all  men,  as  Creator  and  Redeemer;  so 
the  man  is  the  head  of  the  woman,  and  as 
such  she  must  show  her  subjection  unto 
the  man.  As  Christ,  as  Mediator,  acts 
in  subordination  to  the  Father,  so  must  the 
woman  act  in  subordination  to  the  man. 
The  Socinians  would  wrest  this  text  to  con- 
firm them  in  their  blasphemous  denial  of 
the  divinity  of  our  Lord  Jesus  Christ. 
"  Here,  say  they,  the  apostle  declares  that 
the  head  of  Christ  is  God.     Now  the  most 


188 


CORINTHIANS. 


Chap.  XI. 


high  God  can  have  no  head  above  him  ; 
therefore  Christ,  who  hath  an  head  above 
him,  cannot  be  the  most  high  God."  The 
modern  and  general  answer  is,  that  God  is 
here  called  the  head  of  C/irist  asMediaior, 
in  which  relation  he  received  his  kingdom 
from  him,  and  exercises  it  for  him  ;  and 
thereforo  is  elsewhere  styled  the  Father's 
servant.  Behold  wy  servant,  ^t.  because 
he  doth  all  things  according  to  his  Father's 
will,  and  with  a  fixed  eye  to  his  Father's 
glory.  But  the  ancients  reply  to  this  ob- 
jection thus  :  "  That  God  is  said  to  be  the 
head  of  Christ,  as  he  is  the  Father  of  the 
Son,  and  so  the  cause  of  him  ;  and  as  the 
woman  is  of  the  same  nature  with  the  man, 
who  is  her  head,  so  is  Christ  of  the  same 
nature  with  God  the  Father,  who  is  here 
called  his  head:  The  head  of  Christ  is 
God." 

4  Every  man  praying  or  prophe- 
sying, having  his  head  covered,  dis- 
honoureth  his  head.  5  But  every 
woman  that  prayeth  or  prophesieth 
with  her  head  uncovered,  dishonour- 
eth  her  head  :  for  that  is  even  all 
one  as  if  she  were  shaven. 

By  the  maris  prai/irig  and  prophesying, 
understand  his  performing  any  divine  offi- 
ces in  the  church,  as  prayer,  and  expound- 
ing the  scriptures,  singing  of  psalms,  and 
the  like.  By  doing  this  covered,  under- 
stand not  the  natural  covering  of  the  hair, 
but  an  artificial  covering  by  a  veil,  after 
the  manner  of  women,  which  is  a  token 
of  subjection.  By  dishonouring  his  head, 
understand  either,  ] .  Christ,  who  in  the 
former  verse  was  called  the  head  of  every 
man.  He  that  administers  in  the  churcii 
in  holy  things  represents  Christ,  who  is  the 
head  of  the  church  ;  therefore  by  covering 
the  head  he  declares  a  subjection  in  his 
administration,  and  doth  as  it  were  make 
the  church  the  head  of  Christ,  instead  of 
Christ's  being  the  head  of  the  church.  Or 
else,  2.  By  dishonouring  the  head,  may  be 
understood  the  minister's  own  liead  :  he 
betrayeth  his  superiority,  and  lesseneth  the 
honour  and  dignity  of  his  sex,  by  using 
such  a  gesture  in  divine  offices,  as  is  a 
token  of  inferiority  and  subjection;  for  in 
that  country,  at  that  time,  it  was  a  sign  of 
subjection  to  have  the  head  covered,  but  a 
sign  of  power  and  dominion  to  have  the 
head  uncovered.  The  contrary  is  found 
with  us  at  this  day  ;  for  those  that  have 
power  over  others,  now  keep  their  heads 


covered,  and  those  that  are  inferior  to  others, 
keep  their  heads  uncovered  before  them,  ver. 
5.  By  the  woman's  prayingand  prophesying, 
is  understood  either  prophesying  extraordi- 
narily (which  we  read  the  women  sometimes 
did  both  in  the  Old  and  New  Testament, 
and  were  called  prophetesses,  Luhe  ii.  36. 
Acts  xxi.  9.)  Of  else,  by  the  woman's  pro- 
phesying, is  to  be  understood  praising  God 
in  hymns  and  psalms,  1  Chr.xw.  ],  2,  3, 
l^iey  prophesiedwith  harps, psalteries,  and 
cymbals,  giving  thanks,  and  praising  the 
ijord ;  where  prophesying  and  praising  the 
Lord  are  the  same  thing.  By  the  woman's 
prophesying  with  her  head  uncovered,  to 
Ihe  dishonour  of  her  head  or  husband,  is  to 
be  understood  her  appearing  unveiled  in  the 
church,  open  and  barefaced  in  public; 
which  was  accounted,  1.  An  immodest, 
unbecoming,  and  unseemly  guise.  2.  Ar- 
rogant ;  her  being  unveiled  and  uncovered 
was  a  token  of  her  usurping  an  undue  au- 
thority over  the  man,  and  of  her  casting 
ofl^that  subjection  which  she  was  under  by 
the  law  of  her  creation  to  him.  3.  Super- 
stitious ;  it  being  a  fantastical  imitation  of 
the  she-priests  and  prophetesses  of  the  Gen- 
tiles when  they  served  their  idols,  and  par- 
ticularly when  they  sacrificed  to  Bacchus, 
who  used  to  have  their  faces  uncovered, 
their  hair  dishevelled,  hanging  at  its  full 
length  round  about  their  ears.  Now  the 
Corinthian  women,  in  imitation  of  these 
heathen  women,  (for  the  female  sex  is  very 
fond  and  exceeding  prone  to  follow  the 
fashion,)  did  cast  off  their  veils,  discovered 
their  faces,  dishonoured  their  heads,  even 
their  natural  heads,  (as  well  as  their  eco- 
nomical head,  their  husband,)  it  being  then 
and  there  accounted  as  immodest  a  thing 
for  a  woman  to  appear  in  public  uncovered, 
as  to  appear  with  her  head  shaven.  From 
the  whole  learn.  That  God  requires  at  the 
hands  of  all  persons,  who  either  administer 
unto  him,  or  stand  before  him,  a  decent  be- 
haviour and  comely  accommodation  in  his 
house,  especially  in  the  acts  and  exercises  of 
his  worship  and  service.  For  if  in  their 
habit  and  dress,  surely  much  more  in  their 
gesture  and  deportment,  doth  he  hate  what 
is  unseemly  and  unbecoming  in  any  per- 
son. Learn,  2.  That  it  is  especially  the 
duty  of  persons  employed  in  divine  admi- 
nistrations to  demean  themselves  as  those 
who  represent  our  Lord  Jesus,  managing 
themselves  with  a  due  authority  and  decent 
gravity,  becoming  the  ambassadors  of  God. 
So  then  it  is  a  general  observation  of  de- 
cency in  our  outward  behaviour,  when  wor- 


Chap.  XI. 


1  CORINTHIANS. 


189 


shipping   God   before   others,   which   our 
apostle  here  recommends  as  a  special  duty. 

6  For  if  the  woman  be  not  cover- 
ed, let  her  also  be  shorn  ;  but  if  it 
be  a  shame  for  a  woman  to  be  shorn 
or  shaven,  let  her  be  covered.  7 
For  a  man  indeed  ought  not  to 
cover  his  head,  forasmuch  as  he  is 
the  image  and  glory  of  God  ;  but 
the  woman  is  the  glory  of  the  man. 

Our  apostle  here  proceeds  by  mai  y  ar- 
guments to  evince  and  prove  the  wonian's 
inferiority  and  subjection  to  the  man,  and 
that  she  ought  to  have  a  covering  upon  her 
head  as  a  sign  and  token  of  it.  Fust,  be- 
cause the  image  of  God,  that  is,  the  image 
of  his  majesty,  dominion,  and  power, 
shineth  forth  most  brightly  in  the  man, 
therefore  he  ought  to  have  his  head  un- 
covered :  Man  is  the  image  and  glovij  of 
God.  But  is  not  the  woman  so  likewise  ? 
Ans.  Consider  the  woman  according  to 
her  specifical  nature,  and  so  she  was  creat- 
ed after  the  image  of  God,  in  righteous- 
ness and  true  holiness,  as  well  as  the  man  : 
but  then  consider  the  woman  according 
to  her  personal  relation  to  her  husband, 
and  in  that  regard  the  woman  is  not  the 
image  of  God  ;  because  dominion,  which 
is  the  image  of  God,  is  the  man's  privilege; 
and  subjection  the  woman's  duty.  But 
she  is  ifie  giorj/  of  the  man  ;  tiiat  is,  it  is 
tlie  glory  and  honour  of  man,  that  God 
hath  given  him  superiority  over  so  excel- 
lent a  creature  as  the  woman  ;  for  if  his 
dominion  over  the  irrational  creatures  be 
his  glory  and  honour,  then  what  a  glory 
and  honour  is  it  for  a  man  to  have  so  ex- 
cellent a  creature  as  the  woman,  a  creature 
endued  with  reason  like  himself,  subject  to 
him  ?  But  as  in  this  sense  the  man  is  the 
glory  of  the  woman,  so  in  another  sense 
the  woman  is  the  glory  of  the  man.  She 
communicates  with  him  in  all  his  dignity, 
how  great  soever ;  whatever  natural  or  civil 
excellency  is  in  him,  reflects  on  her  :  Uxor 
fulget  radiis  mariti,  the  wife  shines  with 
liie  rays  of  her  husband's  honour.  And 
the  woman  being  thus  in  a  state  of  inferi- 
ority, she  ought  to  profess  her  subjection 
to  her  husband  by  wearing  a  veil. 

8  For  the  man  is  not  of  the  wo- 
man ;  but  the  woman  of  the  man  ; 
9  Neither  was  the  man  created  for 
the  woman,  but  the  woman  for  the 
man. 


Another  argument  which  the  apostle 
offers,  to  prove  the  inferiority  of  the  wo- 
man, is  this.  That  originally  the  man  was 
not  made  of  the  woman,  or  for  the  woman, 
but  the  woman  was  made  of  the  man,  (his 
rib,)  and  for  the  man,  that  is,  for  his  service 
and  comfort,  to  be  an  help  meet  tor  him, 
and  to  be  in  subjection  to  him.  Man  had 
this  prerogative,  to  be  immediately  from 
God  ;  but  the  woman  was  from  man,  and 
to  be  administering  and  subservient  to  man, 
and  consequently  to  cover  her  head  in 
token  of  her  submission  to  him. 

10  For  this  cause  ou^ht  the  wo- 
man to  have  power  on  her  head,  be- 
cause of  the  angels. 

Moreover,   for  this  cause  ought  the  wo- 
man to  have  power,  (tliat  is,  a  veil   upon 
her   head,  as  a  sign  and   in  token  of  her 
husband's  power,  and  her  own  subjection,) 
because  of  the  angels  ;  (hat  is,  say  some, 
1.  Because  of  the  law  of  suhjdction  given 
her  by  the  ministry  of  angels.     2.  Because 
of  the  pastors,  teachers,  and  ministers  of  the 
church,  say  others,  who  are  often  in  scrip- 
ture styled  angels.      3.  Because  of  the  evil 
angels,   as   some  interpret  it  ;    the  woman 
being  tempted  by  Satan,  the  prince  of  evil 
angels,  to  commit  the  first   sin,  which  is  a 
perpetual    cause  of  shame  to   her  and  her 
posterity,   and   which    increased   her   and 
their   subjection  to  the  man  ;    for   which 
reason  the  woman  ought  to  be  veiled  and 
covered  (in   the  church-assemblies  particu- 
larly) as  a  token    of  shainefacedness  and 
subjection.     4.  The  more  general  interpre- 
tation is,  because  of  the  good  angels,  who 
are  present  in  the  assemblies  of  the  saints, 
and  eye-witnesses  of  their  carriage  there ; 
therefore  the  woman  ought  to  do  nothing 
indecent    in   the   presence    of  those   lioly 
spirits.     And  besides,  she  has  the  angels  for 
her  pattern  and  precedent,  who  cover  their 
faces  and  veil  their  heads,  in  token   of  sub- 
jection to  Almighty  God.      Note   here,  1. 
That  it  has  been  a  general  opinion  among 
Jews,  heathens,  and  christians,  that  good 
angels  are  more  particularly   present  with 
us  in  the  places,  and  at  the  times,  of  God's 
public  worship  ;  yea,  that  they  are  not  only 
present  with  us,  but  observant  of  us,  and 
assisting  to  us,  in  the  performance  of  all 
religious  exercises,  especially  prayer;   and 
therefore  the  Jews  speak  of  a  particular  an- 
gel, whom   they  call  the   angel  of  prayer. 
Note,  2.  That   therefore  all   persons,  both 
men  and   women,  ought   to  demean  them- 
Jtlves  with  all  modestv,  reverence,  and  de- 


190 


1  CORINTHIANS. 


Chap.  XL 


cency,  in  the  worship  of  God,  out  of  regard 
to  the  angels,  who  are  there  present,  ob- 
serving their  carriage  and  behaviour.  True, 
the  angels  cannot  penetrate  inio  the  inward 
devotion  of  the  mind,  which  God  only  ob- 
serves; but  they  observe  and  take  notice 
of  the  outward  decency  of  our  carriage, 
and  the  reverence  of  our  deportment.  But, 
Lord,  how  little  is  this  considered,  and  by 
how  few  among  us,  in  our  religious  assem- 
blies! With  regard  to  God,  who  sees  our 
hearts-,  we  should  more  particularly  compose 
our  minds  to  the  greatest  seriousness  and 
sincerity  in  our  devotions  ;  and  with  a  par- 
ticular regard  to  the  holy  angels  vvho  are 
there  present,  we  should  be  careful  also  of 
our  outward  behaviour  :  but  to  our  shame 
be  it  spoken,  there  are  multitudes  amongst 
us  in  our  christian  assemblies,  whom  nei- 
ther the  presence  of  angels,  nor  the  observ- 
ing eye  of  him  who  is  the  Lord  of  angels, 
can  influence  to  any  tolerable  decency  of 
behaviour  in  the  house  of  prayer,  where 
the  eyes  of  God  and  angels,  of  ministers 
and  men,  are  upon  them.  Such  without 
repentance  must  never  expect  to  dwell  here- 
after with  God  and  his  holy  angels  in  hea- 
ven, but  take  up  their  lodgings  with  the 
devil  and  his  angels  in  an  eternal  hell,  for 
whom  is  reserved  the  blackness  of  darkness 
for  ever. 

11  Nevertheless,  neither  is  the 
man  without  the  woman,  neither 
the  woman  without  the  man,  in  the 
Lord.  12  For  as  the  woman  is  of 
the  man,  even  so  is  the  man  also  by 
the  woman  ;  but  all  things  of  God. 

Because  the  apostle  might  seem  to  have 
been  too  harsh  towards  the  woman,  and 
lest  the  man  should  thereupon  take  occasion 
to  carry  himself  with  pride  and  insolence 
towards  her,  he  prudently  intimates  the 
mutual  help  and  need  which  both  man 
and  woman  stand  in  of  one  another ;  for 
since  the  creation  of  the  first  man,  all  men 
are  by  the  woman.  And  as  men  have  no 
being  but  by  the  woman,  so  the  woman 
without  the  man  cannot  exist  or  propagate. 
For  as  at  the  first  creation  the  woman  was 
taken  out  of  the  man,  so  now  in  generation 
the  man  is  of  the  woman  ;  and  by  the  wo- 
man ;  she  conceives  him,  brings  him  forth, 
suckles  him,  and  brings  him  up ;  and  all 
this  by  the  wise  disposal  of  God,  who  made 
the  woman  out  of  the  man,  and  by  his 
benediction  increaseth  man  by  the  woman. 
From  which  consideration  our  apostle 
infers,  that  both  man  and  woman   should 


look  upon  their  distinct  prerogatives  as 
given  them  by  God,  and  carry  it  not  with 
pride  and  insolence,  but  with  respect  and 
kindness  each  to  other ;  and  especially  that 
the  woman  be  in  subjection  to  the  man, 
and  testify  that  subjection  by  all  the  signs 
of  it,  particularly  by  her  being  veiled  and 
covered,  which  is  the  argument  our  apostle 
is  here  insisting  upon. 

13  Judge  in  yourselves:  Is  it 
comely  that  a  woman  pray  unto  God 
iint'overed  ?  14  Doth  not  even 
nature  itself  teach  you,  that,  if  a 
man  have  long  hair,  it  is  a  shame 
unto  him  ?  15  But  if  a  woman 
have  long  hair,  it  is  a  glory  to  her : 
for  her  hair  is  given  her  for  a  cover- 
ing. 16  But  if  any  man  seem  to 
be  contentious,  we  have  no  such 
custom,  neither  the  churches  of  God. 
Observe  here,  L  How  our  apostle  closes 
his  discourse,  in  which  he  had  reproved 
the  Corinthians,  the  men  for  covering,  the 
women  for  uncovering,  their  heads,  and 
laying  aside  their  veils  in  time  of  religious 
worship  :  by  an  appeal  to  themselves  and 
their  own  judgment  concerning  the  matter 
he  is  speaking  of,  and  reproving  them  for  ; 
namely,  men's  praying  with  their  heads 
covered,  and  women  with  their  heads  un- 
covered. Observe,  2.  How  the  apostle 
proceeds  to  blame  both  sexes  for  another 
disorder ;  namely,  that  men  wore  their 
hair  like  women,  and  that  women  ap- 
peared in  the  guise  of  men  as  to  their  hair. 
Here  he  lets  them  know,  that  both  these 
kinds  of  disorders  are  repugnant  to  the  in- 
stitution of  God,  and  the  dictates  of  natural 
reason  ;  Dot/i  not  nature  itself  teach  you  ? 
That  is,  (L)  The  general  dictates  of  natural 
reason.  (2.)  The  particular  law  of  nature, 
concerning  the  distinction  of  sexes.  (3.) 
Usage  and  common  custom,  which  is  a 
second  nature.  All  tliese  suggest,  that  for 
men  to  wear  their  hair  at  full  length  like 
the  woman,  is  uncomely  and  unnatural 
in  the  manly  sex,  but  so  to  do  is  comely 
and  natural  in  the  female.  Learn  hence, 
That  God  disallows,  and  even  nature  itself 
condemns,  every  thing  that  tends  to  the 
confounding  of  the  sexes,  which  it  is  his 
will  and  pleasure  should  be  visibly  distin- 
guished. It  is  a  great  offence  to  God,  and 
contrary  to  one  end  for  which  apparel  was 
given,  when  either  the  man  or  the  woman 
wears  apparel  contrary  to  their  sex  ;  and 
what  is  said  of  apparel,  their  artificial  co- 


Chap.  XI 


CORINTHIANS. 


lyi 


vering,  may  be  affiriiied  of  the  hair,  that 
is  their  natural  covering.  "  It  is  a  siiaine 
for  either  sex  to  wear  their  hair  in  an  un- 
comely and  indecent  manner,  disagreeable 
to  the'natural  modesty  of  either  sex"  Ob- 
serve, 3.  How  the  apostle  appeals  to  the 
custom  and  practice  of  the  churches  of  God 
in  ihe  cases  before  us.  The  custom  of  all 
the  churches  is  against  women's  being  un- 
covered, as  an  unseemly  thing.  It  is  a 
known  rule,  Ubi  iiilnl  ccrti  statuif.  Scrip- 
tura,  mos  popuU  Dei,  ct  inst'dufa  ?ria- 
joriati,  pro  lege  tcnenda  sunt :  We  ougiit 
not  to  dissent  and  differ  from  the  custom 
and  practice  of  the  church  of  Christ  in 
matters  not  positively  determined  :  but  Ihe 
custom  of  the  church  must  sway  wilh  us, 
with  whose  practice  it  is  our  duty  to  be  as 
concordant  as  we  can.  If  ant/  inan  xuill 
lie  cniitenlious,  we  have  no  suck  custom, 
neither  the  churches  of  God.  Learn 
thence,  That  in  things  only  respecting  de- 
cency, and  in  compliance  with  which  there 
is  no  violation  of  the  command  of  Christ, 
the  custom  of  the  church  of  Christ  should 
determine  us,  and  be  as  a  standing  rule 
unto  us.  Learn,  2.  That  it  argues  a  con- 
tentious spirit,  and  savours  very  much  of 
pride,  in  matters  of  little  moment  to  be  sin- 
gular in  our  practice,  and  to  create  disturb- 
ance to  the  church  of  God.  If  any  man 
seem  to  be  contentious,  Sfc. 

1 7  Now  in  this  that  I  declare  unto 
you  I  praise  you  not,  that  ye  come 
together  not  for  the  better,  but  for 
the  worse.  18  For  first  of  all, 
when  ye  come  together  in  the  church, 
1  hear  that  there  be  divisions  among 
vou ;  and  I  partly  believe  it.  19 
For  there  must  be  also  heresies 
among  you,  that  they  which  are 
approved  may  be  made  manifest 
among  you. 

Our  apostle  here  enters  upon  a  new  ar- 
gument or  subject-matter  of  discourse  ; 
namely,  to  reprove  the  abuses  which  were 
crept  in  amongst  them,  in  their  administra- 
tion of  the  holy  sacrament  of  the  Lord's 
supper.  And  the  first  abuse  which  he 
blames  them  lor,  was,  the  divisions  and  fac- 
tions which  were  found  amongst  them; 
I  hear  that  there  are  schisms  amongst 
you.  Where  we  are  to  understand  by 
schisms,  not  a  separation  from  the  unity 
of  the  catholic  church,  but  of  sects  and  di- 
visions in  the  church  ;  they  did  not  separate 


from  the  churcli,  but  tliey  ate  the  Lord's 
supper  separately  in  the  church,  and  the 
whole  congregation  did  not  join  together 
in  the  celebration  of  that  ordinance.  Though 
we  do  not  separate  from  the  connnu- 
nion  of  the  catholic  church,  yet  if  we  oc- 
casion division  and  dissension  groundlessly 
in  the  church,  we  justly  fall  under  the  im- 
putation and  charge  of  schism.  Observe 
next,  The  apostle  argues  a  minori  ad  ma- 
jus :  he  did  easily  believe  there  were  divi- 
sions, because  there  must  be  also  heresies 
among  them.  Heresies  are  worse  than 
schisms,  false  doctrines  more  dangerous 
than  divisions.  Heresy  is  an  error  in  the 
fundamentals  of  religion,  maintained  with 
obstinacy.  When  the  green  wound  of  an 
error  is  let  alone,  it  soon  rankles,  and  quick- 
ly grows  into  the  old  sore  of  an  heresy. 
But  how  comes  the  apostle  to  say,  there 
must  be  heresies  ?  what  necessity  is  there 
for  them  ?  Ans.  1.  Negatively  ;  there  is 
not  an  absolute  necessity  for  them  on  God's 
part,  or  a  necessity  of  his  making  ;  but  a 
conditional  necessity,  or  a  necessity  ex  hij- 
pnthesi,  which  must  needs  be,  if  such  a 
thing  be  granted  before  :  as  supposing  the 
sun  be  risen,  it  must  be  day.  Thus  here, 
upon  supposition  of  the  pride,  vain-glory, 
envyings,  strife,  and  contentions,  which 
are  amongst  the  members  of  the  church  ; 
upon  supposition  of  the  craft  and  subtilty, 
malice  and  malignity,  of  Satan,  the  church's 
grand  enemy  •,  upon  supposition  of  God's 
permission,  that  Satan  and  wicked  men 
should  act  according  to  their  corrupt  affiic- 
tions  and  inclinations;  heresies  must  and 
will  be.  Note  farther.  That  the  reason 
here  assigned  for  the  necessity  of  heresies  is 
not  causal,  but  eventual  :  not  causal,  as  if 
the  wisdom  of  God  did  design  there  should 
be  heresies  for  this  end,  that  they  who  are 
approved  of  him  should  be  made  manifest ; 
but  rather  eventual  ;  as  if  the  apostle  had 
said,  "  Hence  it  will  come  to  pass,  that  they 
who  are  approved  will  be  made  manifest." 

20  When  ye  come  together  there- 
fore into  one  place,  this  is  not  to 
eat  the  Lord's  supper. 

As  if  he  had  said,  "  True,  ye  Corinthians, 
when  ye  come  together  to  one  place,  ye 
pretend  to  eat  the  Lord's  supper ;  but 
though  you  eat  it,  yet  ye  do  not  eat  it  as 
ye  ought  to  do  ;  you  perform  the  material 
part  of  the  action,  but  you  do  not  partake 
of  it  solemnly  and  religiously,  according 
to  the  divine  "institution  ;  this  therefore  is 
not  to  eat  the  Lord's  supper."    Learn  thence. 


192 


CORINTHIANS, 


Chap.  XI. 


That  a  duty  not  done  as  it  ought  to  be 
done,  is  not  done  at  all  in  (he  account  of 
Christ.  Sermons  may  be  heard,  and  yet 
accounted  no  sermons ;  prayers  made,  yet 
not  made;  sacraments  received,  yet  not 
received;  alms  given,  yet  not  given  ;  be- 
cause not  done  in  manner  and  form  as  God 
required,  A  gracious  heart  will  look  not 
barely  at  the  matter  of  (he  duty,  but  also 
at  the  manner  of  performance,  and  lake 
care  not  only  that  he  hears,but  how  he  hears. 

21  For  in  eatings,  every  one  taketh 
before  other  his  own  supper  :  and 
one  is  hungry,  and  another  is 
drunken. 

Here  our  apostle  begins  to  reprove  the 
Corinthians  for  the  abuses  found  in  their 
love-feasts.  These  love-feasts  were  founded 
on  no  express  command  in  holy  writ,  but 
only  on  the  custom  of  the  church,  who  im- 
mediately before  receiving  the  sacrament 
used  to  have  a  great  feast,  to  which  all  the 
poor  were  invited  at  the  charges  of  the 
rich,  as  an  expression  of  their  perfect  love 
and  charity  one  towards  another.  Now  in 
these  feasts  of  charity  they  did  not  observe 
due  order  and  decency  :  for  everjj  one, 
that  is,  every  parly  and  faction,  being  come 
to  the  place  of  the  assembly,  did  presently 
sit  down  to  eat  what  they  had  bought,  in 
the  company  of  their  own  party,  not 
minding  or  regarding  others;  whereupon 
this  holy  feast  of  charity  was  neither  cele- 
brated at  the  same  time  by  all,  nor  with 
that  unanimity  and  concord  which  it  was 
designed  to  represent :  wiiilst  the  poor  were 
excluded,  and  sent  home  hungry,  the  rich 
•were  feasted,  and  drank  to  some  degree  of 
excess,  which  is  here  called  drunkenness; 
one  is  hungry,  and  another  is  drunken. 
Behold  what  great  irregularities  and  disor- 
ders are  here  found  in  the  church  of  Co- 
rinth!  Who  can  expect  a  church  without 
spot  in  this  imperfect  state  ?  God  has  left 
these  miscarriages  upon  record,  not  for 
imitation,  but  for  our  caution. 


22  What!     have 
to  eat  and  to  drink 


ye  not  houses 
in  ?  or  despise 
ye  the  church  of  God,  and  shame 
them  that  have  not  ?  What  shall  I 
say  to  you  ?  shall  I  praise  you  in 
this?  I  praise  you  not, 

A  twofold  sense  and  interpretation  is 
given  of  these  words.  Some  paraphrase  them 
thus;  What!  must  you  make  the  house  of 


God  the  place  of  your  feasting  ?  If  you 
be  disposed  for  mirth  and  jollity,  iiave  you 
not  houses  wherein  you  mav  do  it  with 
more  privacy,  and  less  offence  ?  Or  despise 
you  the  church  of  God  ?  Do  you  under- 
value, and  thus  profane  and  unhallow  the 
place  set  apart  for  God's  worship  and  ser- 
vice, by  converting  it  into  a  common  ban- 
qutting- house?  Thus  many  expound  it  of 
the  material  church  ;  and  their  opmion  is 
favoured  by  the  antithesis  and  opposition 
betwixt  church  and  houses  ;  Have  ye  not 
houses  to  eat  and  to  drink  in  ?  or  despise 
you  the  church  of  God  ?  Learn,  That 
holy  duties,  pious  and  public,  are  to  be 
performed  in  the  church  or  house  of  God. 
Duties  pious,  but  not  public,  better  suit  tiie 
closet  than  the  church.  Duties  public,  but 
not  pious,  more  befit  a  Guild-hall  or  Town- 
house, than  the  house  of  God.  Others  by 
the  church  of  God  understand  the  spiritual 
church,  the  poor  members  of  Jesus  Christ, 
and  render  the  words  thus  ;  '*  What,  have 
ye  not  houses  to  eat  and  to  drink  in,  if 
need  be,  before  you  come  ?  Or  despise yoii, 
those  poor  christians,  who  are  members  of 
the  church  of  Christ  as  well  as  you,  and 
put  to  sha?ne  them  that  have  not  what  you 
eat  and  drink,  by  excluding  them  out  of 
your  company  for  their  poverty-sake  ?  For 
since  God  adopts  them  into  his  family,  and 
admits  them  unto  his  table,  you  ought  not 
to  exclude  them  from  this  feast  of  charity, 
which  was  originally  designed  for  the  poor's 
relief."  Learn,  He  that  despiseth  the  poor 
despiseth  the  church  of  God  ;  yea,  despiseth 
Christ  himself ;  as  he  that  pincheth  the 
little  toe  paineth  the  whole  body,  so  the 
disgracing  the  poor  members  of  Christ  is 
a  despising  of  the  whole  church.  In  these 
love-feasts  the  poor  were  the  most  proper, 
and  should  have  been  the  most  principal 
guests ;  but,  alas !  the  rich  gorged  them- 
selves plentifully,  whilst  the  poor  stood  and 
looked  on  hungry.  Yet  observe,  lastly. 
With  what  lenity  and  mildness  the  apostle 
reproves  these  great  disorders  in  the  church 
at  Corinth  ;  Shall  I  praise  you  in  this  ? 
I  praise  you  not.  It  was  the  first  time 
he  had  told  them  of  their  faults ;  therefore 
he  doth  it  gently,  in  hopes  of  amendment. 
Learn  thence,  That  though  ministers  must 
not  commend  but  reprove  people,  when 
they  do  ill,  yet  they  must  use  mildness,  es- 
pecially at  their  first  reproving  of  a  sin. 
Some  observe.  That  God  so  blessed  the  mild 
severity  of  St.  Paul,  that  the  Corinthians, 
upon  the  writing  of  this  first  epistle,  reform- 
ed all    their   abuses ;    which    they  gather 


Chap.  XI.  1  CORINTHIANS. 

from  hence,  because  no  fault  is  taxed  in  tlie 
second  epistlf,  wl)icli  was  reproved  in  the 
first. 

23  For  I  have  received  of  the 
Lord  that  which  also  I  delivered  unto 
you,  That  the  Lord  Jesus,  the  same 
iiiilht  in  which  he  was  betrayed, 
took  hread  :  24  And  when  he  had 
fjiven  thanks,  he  brake  it,  and  said. 
Take,  eat;  this  is  my  body,  which 
is  broken  for  you  :  this  do  in  re- 
membrance of  me.  25  After  the 
same  manner  also  he  took  the  cup, 
when  he  had  supped,  saying,  This 
cnp  is  the  new  testament  in  my 
blood  :  this  do  ye,  as  oft  as  ye  drink 
it,  in  remembrance  of  me.  2G  For 
as  often  as  ye  eat  this  bread,  and 
drink  this  cup,  ye  do  shew  the  Lord's 
death  till  he  come. 

Observe  here,  1.  How  the  apostle,  for 
reforming  those  abuses  which  were  crept 
into  the  church  amongst  them  relating  to 
the  holy  sacrament,  reduces  them  to  tlie 
first  institution  of  that  sacred  ordinance  ;  / 
have  delivered  unto  you  "what  J  have  re- 
ceived of  the  Lord.  Mark,  the  apostle,  did 
receive  and  deliver,  but  not  institute  and 
appoint,  this  venerable  ordinance.  Had 
he  not  received,  he  had  wanted  authority  ; 
and  had  he  not  delivered  what  he  received, 
he  had  wanted  integrity.  Observe,  2.  The 
author  of  this  institution  ;  the  Lord  Jesus. 
To  institute  sacraments  is  an  act  of  Christ's 
regal  power'and  royal  authority.  The  church 
has  no  power  to  appoint,  but  only  to  exe- 
cute and  administer  what  Christ  appoints. 
Observe,  3.  The  time  of  the  institution  : 
the  same  night  in  which  he  was  betrayed. 
It  is  a  night  much  to  be  remembered,  in 
which  he  settles  an  ordinance  in  the  church 
for  the  confirmation  and  consolation  of  his 
people  to  the  end  of  the  world.  Lord  ! 
what  an  evidence  was  here  of  thy  tender 
care  and  affectionate  concern  for  thy  church 
and  people,  in  spending  so  much  of  that 
little,  very  little  time  thou  hadst  left,  upon 
their  account !  Observe,  4.  The  sacra- 
mental elements,  or  the  commemorative, 
significative,  and  instructive  signs;  and 
they  are  bread  and  wine,  shadowing  forth 
the  body  and  blood  of  the  crucified  Jesus. 
Where  note,  St.  Paul  calls  it  bread  five 
times  over,  which  Christ  calls  his  own 
body,  because  it  was  a  sign  and  represen- 
tor,. ;i, 


193 


tation  of  his  body;  not  his  real  body,  for 
then  Christ  ate  his  own  body  whilst  he 
was  alive,  his  disciples  devouring  that  body 
over-night  which  hung  upon  the  cross  next 
mornmg,  with  a  thousand  such  absurdities 
which  the  doctrine  of  transubstanfialion  car- 
ries along  with  it.  Observe,  5.  The  minis- 
terial actions  :  the  breaking  of  the  bread, 
and  blessing  of  the  cup.  The  bread 
must  be  broken,  to  represent  the  breaking 
of  Christ's  body  upon  the  cross,  which 
comprehended  ail  the  sufferings  of  his  hu- 
man nature,  all  which  were  consummated  in 
his  crucifixion  ;  and  this  broken  bread  must 
be  taken  and  eaten  by  us,  to  intimate  that 
all  his  breakings,  bruisings,  and  woundings, 
both  in  soul  and  body,  were  for  our  sins, 
and  for  our  benefits,  and  that  the  sole  inten- 
tion of  ail  his  sufferings  was  for  us.  Wine 
also  is  poured  forth,  because  as  no  liquor 
like  wine  doth  cheer  a  sad  and  drooping 
spirit,  in  like  manner  nothing  doth  so  glad 
and  cheer  the  soul  as  faith  in  a  crucified  Sa- 
viour. That  spiritual  life  which  a  soul  is 
raised  to,  by  the  death  of  Christ,  is  a  life 
of  the  greatest  delight  and  joy  which  we 
can  conceive.  Observe,  6.  The  great  de- 
sign and  end  of  this  institution  :  Do  it  in 
remembrance  of  me,  or  for  a  memorial  of 
me.  Christ  knew  how  apt  our  base  hearts 
would  be  to  forget  him,  amidst  such  a 
tluong  of  sensible  objects  as  we  here  con- 
verse with  :  and  how  much  our  forgetful- 
ness  of  him  and  his  sufferings  would  tend 
to  our  prejudice  and  disadvantage;  and 
therefore  doth  he  appoint  this  ordinance 
to  bring  him  to  remembiance.  Observe, 
7.  The  strict  mandate  or  charge  given  for 
the  frequent  celebration  of  this  ordinance ; 
Do  this  as  oft  as  ye  drink  it ;  that  is,  do 
it  often.  We  can  no  more  live  and  thrive 
without  our  spiritual,  than  we  can  without 
our  corporal  food  ;  as  the  body  must  be 
often  fed,  so  the  soul  must  have  its  fre- 
quent repast.  Observe,  8.  The  reason  as- 
signed for  the  frequent  celebration  of  this 
ordinance:  For  as  oft  as  ye  do  this, ye 
do  she-w  the  Lord's  death  till  he  come; 
that  is,  by  frequenting  this  ordinance  we 
commemorate  the  death  of  Christ  during 
h  IS  absence  from  us.  As  the  end  of  the  cr- 
dinance  was  to  be  a  standing  memorial,  so 
the  obligation  that  lies  upon  all  christians  to 
observe  it  is  perpetual.  Christians  are  by 
this  ordinance  to  represent  the  sacrificing 
of  Christ  for  their  sins,  till  he  come  again  in 
glory.  Learn  from  the  whole,  ].  That 
the  sacrament  of  the  Lord's  supper  was  in- 
stituted by  Christ  as  a  standing  memorial  of 


iOi 


I  CORINTHIANS. 


Cliap.  XI. 


Iiis  death  and  sufferings  for  us.  Here  we 
ought  to  remember  the  painfulness  of  his 
death,  the  !i)eritoriousness  of  his  death,  the 
voluntariness  of  his  death,  the  acceptable- 
ness  of  his  death  to  God,  and  the  advanta- 
geousness  of  his  death  to  ourselves.  And 
the  manner  how  we  siiould  remember 
Christ  and  his  death  in  the  sacrament  is 
various;  with  judgment  and  understand- 
ing, with  reverence  and  humility,  with 
.sorrow  and  grief  of  heart  for  our  sins  ;  yet 
with  joy  and  thankfulness  for  the  sufferings 
of  a  Saviour,  with  faith  and  affiance,  with 
love  and  affection,  with  resolutions  for  a 
new'and  belter  obedience.  Learn,  2.  That 
1  he  command  of  Christ  lays  it  as  a  law  upon, 
and  makes  it  the  standing  duty  of,  all 
christians,  to  commemorate  his  death  at  his 
lioly  table.  Do  this  in  remembrance  of 
me.  Here  it  deserves  our  notice  what  kind 
of  command  this  is;  it  is  a  sovereign  and 
supreme  command :  it  is  a  positive  and 
express  command  :  it  is  a  permament  and 
lasting  command  ;  it  is  the  command  of  a 
Saviour,  yea,  of  a  dying  Saviour  ;  it  is  a 
command  of  love  ;  it  is  such  a  command  as, 
)f  we  duly  observe,  will  be  a  blessed  means 
to  enable  us  to  observe  all  the  commands 
of  God  better.  Lastly,  It  is  such  a  com- 
mand, as  whoever  lives  in  the  wilful  neg- 
lect of  it,  cannot  be  called  a  christian,  but 
will  be  treated  by  Christ  at  the  great  day 
as  an  enemy  and  despiser  of  his  dying  love. 
Learn,  3..  That  it  is  a  christian's  duty  not 
i)arely  to  do  this,  but  to  do  it  often :  fre- 
quent communicating  is  a  great  duty.  The 
primitivechrist ians received  every  Lord'sday, 
yea,  it  is  believed  oftener  than  every  Lord's 
day.  This  is  agreeable  to  the  nature  of  the 
ordinance,  which  is  a  spiritual  repast,  ban- 
f|uet,  and  feast,  and  therefore  to  be  received 
frequently.  It  is  also  agreeable  to  the  Au- 
thor of  the  ordinance  ;  it  is  a  feast  of  God's 
own  providing;  therefore  to  neglect  it  is 
to  fly  in  tlie  face  of  God  :  it  is  agreeable  to 
the  end  of  the  ordinance,  which  is  to  renew 
our  covenant,  and  that  cannot  be  done  too 
often. 

27  Wherefore,  whosoever  shall 
cat  this  hread,  and  drink  Mis  cup 
of  the  Lord,  unworthily,  shall  be 
guilty  of  tlie  body  and  blood  of  the 
Lord. 

The  apostle  having  in  the  foregoing 
verses  declared  the  original  institution  of 
the  Lord's  supper,  he  comes  now  to  instruct 
the  Corinthians  in  the  right  use  of  it ;  and 


to  excite  them  to  a  due  regard  in  their  ap- 
proaches to  it,  he  acquaints  them  with  the 
great  danger  of  an  unworthy  receiving  of 
It ;  Whosoever  shall  eat  this  bread,  Sfc. 
iinworthih/,  shall  he  guilty  of  the  body 
and  blood  of  the  Lord.  Quest  ].  What 
is  it  not  to  eat  and  drink  unworthily  ?  Ans. 
(1.)  To  receive  the  sacrament  with  many 
doubts  and  fears,  with  a  weak  faith,  with 
a  trembling  hand  and  fearful  heart,  all  this 
may  be,  and  yet  the  person  not  receive  un- 
worthily. (2.)  The  want  of  perfect  holi- 
ness, and  a  complete  freedom  from  sin,  doth 
not  denominate  a  person  an  unworthy  re- 
ceiver; for  this  ordinance  was  not  insti- 
tuted for  angels,  but  for  men  ;  to  make 
sinful  men  good,  and  good  men  bet- 
ter. (3.)  Backwardness  to  the  duty,  dead- 
ness  and  dulness  in  the  duty,  when  in- 
voluntary and  lamented,  makes  not  a  per- 
son an  unworthy  receiver.  Quest.  2. 
What  is  it  to  eat  and  drink  unworthily  ? 
Ans.  (].)  It  is  to  receive  out  of  custom, 
not  out  of  conscience  ;  for  company's  sake, 
not  for  the  command's  sake  ;  because  the 
law  of  man  enjoins  it,  not  because  the  law 
of  Christ  requires  it.  (2.)  It  is  to  receive 
without  such  a  disposition  of  mind,  such 
a  preparation  of  heart,  such  reverence 
and  devotion,  as  ought  therein  to  be  exer- 
cised ;  to  receive  without  knowledge, 
without  repentance,  without  faith,  without 
resolutions  for  a  sincere  obedience,  without 
sincere  reconciliation  to  our  neighbour. 
2ucst.  3.  What  is  it  to  be  guilty  of  the 
body  and  blood  of  our  Lord  ?  Ans.  (1.) 
It  is  an  implicit  approbation  of  the  Jews' 
act  in  crucifying  Christ.  (2.)  It  is  impli- 
citly a  jesting  with  the  body  and  blood  of 
Christ,  a  playing  with  the  most  tremendous 
things  in  the  world.  (3.)  It  is  a  crucifying 
the  Son  of  God  afresh  :  it  is  to  stab  the 
master  of  the  feast  at  his  own  table,  whilst 
he  is  treating  us  with  the  richest  dainties. 

28  But  let  a  man  exanrjine  him- 
self, and  so  let  him  eat  of  that  bread, 
and  drink  o(  that  cup. 

Observe  here.  The  duty  required  to  pre- 
vent the  danger  of  unworthy  receiving, 
and  that  is,  tlie  great  and  necessary  duty  of 
examination.  A  metaphor  taken  from 
goldsmiths,  who  fry  the  truth  of  their  gold 
by  the  touch-stone,  the  purity  of  their  gold 
by  the  fire,  the  weight  of  it  by  the  scale. 
Observe,  2.  The  examinant,  or  person, 
performing  this  duty  of  examination  :  Let 
a  juan,  that  is,  let  every  man.  This  stands 
in  a  double  opposition:    (1.)  To  our  ex- 


Chap.  XI. 


1  CORINTHIANS. 


195 


amining  of  others,  (2.)  To  our  resting 
in  another's  examination  of  us.  Observe, 
3.  The  frequency  of  this  act ;  as  often  as 
we  partake  of  tlie  ordinance,  so  oft  we 
should,  if  we  have  time,  less  or  more,  cxa- 
iiiino  ourselves  :  Lei  him  examine,  and  .so 
Itt  Iwn  cat.  Let  him  pass  through  one 
duty  to  another.  Learn  hence.  That  it  is 
the  special  duty,  and  ought  to  be  the  sin- 
gular care  and  endeavour,  of  all  those  that 
desire  safely  and  comfortably  to  approach 
the  table  of  the  Lord,  to  examine  themselves 
before  they  come  :  to  examine  their  right 
unto  it,  and  to  examine  their  fitness  for  it. 

29  For  he  that  eateth  and  driiik- 
t'th  unworthily,  eateth  and  drinkclh 
damnation  to  himself,  not  discerning 
the  Lord's  body. 

What  it  is  to  eat  and  drink  unworthily, 
we  find  explained  before,  at  ver.  27.  Note 
here  farther.  That  many  persons  of  honest 
hearts,  but  weak  heads,  have  sadly  mis- 
understood the  words  of  St.  Paul,  about 
unworthy  receiving,  thinking  that  such  an 
excess  of  reverence  and  preparation  is  re- 
quired, that  either  they  dare  not  come  at 
all,  or  they  come  with  so  much  dread  and 
fear  upon  their  minds,  that  they  are  more 
terrihed  than  comforted.  Observe  farther. 
The  unworthy  person  eats  and  drinks  judg- 
ment ;  that  is,  temporal  judgment  will  fol- 
low him  in  this  life  ;  and,  without  repent- 
ance, eternal  damnation  in  the  next.  Yet 
note.  It  is  judgment  to  himself  that  receives ; 
not  to  another  that  receives  with  him.  If 
a  wicked  man's  presence  at  the  sacrament 
pollutes  the  ordinance  to  a  worthy  receiv- 
er, then  Christ  and  his  eleven  apostles  were 
defiled  by  the  company  of  Judas  at  the 
passover;  for  at  that  he  certainly  was,  and, 
as  many  think,  at  the  Lord's  supper  also. 
Learn  then.  That  unworthy  receivers  of 
the  Lord's  supper  do  contract  great  guilt, 
and  incur  great  danger,  to  themselves.  The 
design  of  the  apostle  in  these  two  last  verses 
is  this,  that  we  should  not  sinfully  omit 
the  duty,  because  of  the  command;  nor 
carelessly  undertake  it,  because  of  the 
threatened  judgment. 

30  For  this  cause  many  are  weak 
and  sickly  among  you,  and  many 
sleep. 

For  this  cause  ;  that  is,  for  profaning  the 
sacrament,  and  not  discerning  the  Lord's 
body  at  the  Lord's  table  ;  for  not  approach- 
ing it  as  a  feast  of  love  designed  equally  for 


the  benefit  of  all  his  members,  and  to  knit 
them  m  the  closest  bonds  of  unity  and 
friendship  each  to  other :  theretbre  it  was 
that  many  were  visited  with  sickness  and 
weakness,  and  some  with  death  ;  which 
being  called  s/eep,  some  have  charitably 
concluded  from  thence  that  they  were  pious 
persons  in  the  main;  for  the  death  of  the 
wicked  is  hardly  called  sleep  any  where  in 
scripture  :  and  if  so,  then  we  li.arn  that  the 
holiness  of  an  ordinance,  or  the  habitual 
holiness  of  any  person  who  approaches  an 
ordinance,  will  not  exempt  from  God's  dis- 
pleasure, and  the  infliction  of  temporal  judg- 
ments here  in  this  life,  if  they  do  not  by  ac- 
tual preparation  sanctify  the  name  of  God 
in  the  duties  and  ordinancesof  his  worship. 
Besides  an  habitual,  there  is  required  an  ac- 
tual preparation,  in  all  those  that  will  safely 
and  comfortably  approach  to  God  in  holy 
duties;  without  it  we  shall  meet  with  a 
blow,  instead  of  a  blessing. 

31  For  if  we  would  judge  our- 
selves, we  should  not  be  judged. 

That  is,  if  we  would  examine,  tr}',  censure, 
and  sentence  ourselves,  and  so  come  to  the 
Lord's  table,  as  penitent  believers,  with  a 
purity  of  aim,  and  a  sincere  intention  ;  we 
should  thereby  escape  the  castigatory  pu- 
nishments, and  condemnatory  sentence,  of 
God.  Learn  hence.  That  as  it  is  our  duty 
often  to  examine  and  judge  ourselves,  so 
self-judging  in  particular,  before  we  ap- 
proach the  Lord's  table,  will  preserve  us 
Irom  the  judgment  and  condemnation  of 
God  ;  we  must  first  summon,  then  examine, 
then  convict  and  try,  then  sentence  and 
condemn  ourselves,  and  all  this  in  hopes  of 
being  absolved  and  acquitted  by  God,  act- 
ing our  faith  upon  his  free  mercy,  and  the 
Redeemer's  satisfaction. 

32  But  when  we  are  judged,  we 
are  chastened  of  the  Lord,  that  we 
should  not  be  condemned  with  the 
world. 

Observe  here,  I.  The  nature  of  those 
judgments,  or  afflictive  evils,  which  do  be- 
fall the  children  of  God  in  this  life:  they 
are  chastenings  :  we  are  chastened  of  the 
Lord.  Chastenings  belong  properly  to 
ciiildren  who  are  wanton  and  ungovernable. 
I'o  be  chastened,  has  a  double  aspect  ;  first 
upon  our  privilege,  it  denotes  our  relation  as 
children  unto  God  our  Father.  Chasten- 
ings are  a  part  of  his  children's  poition  ; 
vet  in  that  we  are  chastened,  it  taxes  us 
o  2 


196 


I  CORINTHIANS. 


Chap.  Xfl. 


with  weakness  ;  we  are  foolish,  wanton, 
and  unruly  children,  and  therefore  so  long 
as  we  are  here,  must  always  go  with  a  rod 
at  our  backs.  Christ,  who  was  also  a  Son, 
was  chastened  ;  The  chastiscmtiit  of  our 
peace  -was  upon  him.  But  his  were  judi- 
ciary chastisements:  God  did  not  chastise 
him  as  a  child,  but  as  an  enemy,  as  a 
malefactor,  in  our  stead  ;  as  we  must  have 
been  chastened,  who  were  enemies  and 
malefactors.  Our  cha^tenings  are  fatherly ; 
Christ's  judiciary.  Observe,  3.  The  mer- 
ciful design  of  God  in  the  chastenings  of 
his  children  ;  it  is  to  prevent  their  condem- 
nation :  Wc  are  chastened  of  the  Lord, 
that  we  should  not  be  condemned  -with 
the  world.  When  therefore  at  any  time 
we  are  under  chastisement,  in  all  we  say  or 
do  let  us  justify  God  and  condemn  our- 
iselves,  seeing  his  chastisements  are  designed 
to  prevent  our  condemnation. 

33  Wherefore,  my  brethren,  when 
ye  come  together  to  eat,  tarry  one 
for  another.  34  And  if  any  man 
hnnger,  let  him  eat  at  home  ;  that 
ye  come  not  together  unto  condem- 
nation. And  the  rest  will  I  set  in 
order  when  I  come. 

Our  apostle  here  concludes  his  discourse 
with  an  exhortation  to  the  Corinthians, 
to  take  heed  for  time  to  come  that  all  these 
fore-mentioned  miscarriages  may  be  recti- 
fied ;  that  when  tliey  come  together  to  eat 
the  Lord's  supper,  and  the  love-feasts,  they 
should  tarry  one  for  another,  that  they 
may  all  feed  and  feast  together.  And  if 
any  man  pretend  to  be  hungry,  let  him  eat 
at  home  before  he  comes,  lest  by  these  ir- 
reverent actions  he  bring  down  the  judg- 
ments of  God  upon  himself.  Lastly,  he 
tells  them,  that  as  to  other  points  of  church 
order,  he  would  determine  them  when  he 
came  among  them  ;  The  rest  will  I  set  in 
order  when  I  coiyie.  Such  unchristian 
disorders  may  arise  in  the  church  as  will 
require  the  presence  and  coming  of  an 
apostle  to  correct  and  reform  them. 

CHAP.  xn. 

TVrOW    concerning  spiritual  gifts, 
brethren,  I  would   not  have  you 
ignorant. 

Our  apostle  begins  this  chapter  with  the 
resolution  of  another  case,  concerning  the 
nature  and  right  use  of  spiritual  gifts. 
Some  that  excelled  in  them,  were  proud  of 


them,  using  them  to  vain  ostentation  :  he 
therefore  tells  them  he  would  not  have 
themignoiant  as  touching  spiritual  gifts  ;  not 
ignorant  either  of  their  Author  from  whence 
they  came,  the  Holy  Spirit  of  God  ;  nor  of 
their  end  and  use,  which  is  the  benefit  and 
edification  of  others.  Gifts  are  for  the  good 
of  others  ;  but  a  man  shall  have  the  advan- 
tage and  comforts  of  his  own  graces.  Gifts 
are  the  gold  which  adorns  the  temple;  but 
grace  is  the  altar  which  sanctifies  the  gold. 
Lord !  how  n-.any  have  gone  laden  with 
gifts  to  hell  !  how  many  have  prophesied 
in  thy  name,  and  yet  perished  in  thy  wrath  f 
How  many  cast  devils  out  of  others,  who 
yet  were  cast  to  the  devils  themselves  !  How 
many  wrought  miracles,  and  did  inany 
wonderful  works,  who  yet  perished  for 
evil  workers!  Lord!  let  me  never  build 
upon  this  bottom  (gifts)  for  eternity ;  these 
may  make  me  glorious  in  the  eyes  of  men, 
but  grace  renders  me  precious  in  the  sight 
of  God. 

2  Ye  know  (hat  ye  were  Gen- 
tiles, carried  away  unto  these  dumb 
idols,  even  as  ye  were  led. 

Observe  here,  1.  How  the  apostle  reminds 
the  Corinthians  of  what  they  were  in  their 
heathenish  state  ;  namely,  idolatrous  Gen- 
tiles, serving  dumb  idols  ;  for  though  the 
devil  sometimes  spake  in  and  by  the  idols, 
yet  the  idols  themselves  had  mouths  and 
spake  not  :  and  they  were  carried  away 
unto  these  dumb  idols,  even  as  they  were 
led  ;  that  is,  as  they  were  led  by  their 
idolatrous  priests,  who  had  nothing  of  this 
divine  Spirit  amongst  them,  which  they, 
since  their  conversion  from  Gentilism  to 
Christianity,  had  been  made  partakers  of. 
Now  from  this  description  of  idolaters,  that 
they  serve  and  worship  dumb  idols,  we 
learn,  what  an  absurd  and  unreasonable  sin 
idolatry  is  ;  the  worshipper  is  better  than 
the  god  he  worships  :  reasonable  men  wor- 
ship unreasonable  creatures;  sensible  men 
adore  senseless  stocks  and  stones ;  and  they 
who  can  speak,  invocate,  and  call  upon 
dumb  idols,  that  can  neither  speak  nor  hear. 
And  yet  how  prone  is  the  nature  of  man  to 
idolatry  and  false  worship  ;  partly,  because 
it  is  a  worship  of  our  own  invention,  and 
we  are  fond  of  what  is  of  our  own  finding 
out,  and  setting  up  ;  and  partly,  because  it 
is  external  and  pompous,  it  courts  the  out- 
ward senses  with  glittering  appearances  ; 
and  men  do  naturally  love  and  choose  that 
for  the  object  of  their  worship  which  may 


Cliap.  XII.  I   CORINTHIANS. 

be  seen,  rather  than  that  whicli  is  to  be  be- 
lieved. As  they  walit  by  sight,  and  not 
by  faith,  so  do  they  worship  too  :  an  invisi- 
ble and  unseen  being  is  neither  the  object 
of  their  adoration,  nor  election  and  choice. 

3  Wherefore  I  give  you  to  under- 
stand, that  no  man  speaking  by  the 
Spirit  of  God  calleth  Jesus  accurs- 
ed ;  and  that  no  man  can  say  that 
Jesus  is  tiie  Lord,  but  by  the  Holy 
Ghost. 

The  great  difference  that  was  then  in  the 
•world,  was  about  Jesus.  Those  that  were 
led  away  by  dumb  idols,  were  taught  by 
Satan  to  blaspheme,  and  say,  upon  the 
mention  of  our  Saviour's  name,  Jesus  awa- 
t/ie?ua,  Jesus  anatliatxt ;  that  is,  let  Jesus 
be  analhcma,  accursed,  delestcd,  and  de- 
stroyed, as  the  common  odium  of  their 
gods.  Now  when  the  apostle  says,  such 
speak  not  by  the  Spirit  of  God,  his  mean- 
ing is,  that  they  did  it  by  the  impulse  and 
instinct  of  the  devil,  by  the  actings  and  in- 
stigation of  the  evil  spirit,  which  ruled  in 
those  children  of  disobedience  :  on  the 
other  side,  every  one  that  believeth  calleth 
Jesus  Lord,  and  professeth  faith  in  him. 
Now  none,  says  the  apostle,  can  do  this  but 
by  the  Holy  Ghost,  that  is,  by  his  help  and 
assistance.  But  it  may  be  said,  we  read  in 
scripture  of  many  who  were  actuated  by 
the  unclean  spirit,  that  yet  called  Jesus  Lord, 
Mark  i.  23.  Ads  xvi.  17.  Ans.  1.  These 
acknowledgments  of  Christ  to  be  Lord, 
•were  either  wrested  from  the  devil,  and 
•were  a  considerable  part  of  his  torment,  or 
•were  overruled  by  God  to  advance  the 
glory  of  Christ.  But,  2.  The  apostle  here 
speaks  of  such  a  calling  Jesus  Lord,  as 
•was  accompanied  with  faith  in  him,  and 
subjection  to  him.  There  is  a  double  say- 
ing that  Jesus  is  Lord  ;  the  one  verbal. 
Ore  ttiius,  with  lip  and  tongue  only,  with- 
out the  consent  of  the  heart,  or  obedience 
of  the  life;  the  other  actual,  when  we  do 
•with  our  wliole  souls  own  and  acknowledge 
him,  love  and  embrace  him,  obey  and 
serve  him,  as  Lord,  and  vote  for  his  go- 
vernment and  dominion  over  us.  No  man 
thus  calleth  Jesus  Lord,  but  by  the  Holy 
Ghost  renewing  and  sanctifying  him,  as- 
sisting and  enabling  him  so  to  do. 

4  Now  there  are  diversities  of 
gifts,  but  the  same  Spirit.  5  And 
there  are  diflerences  of  administra- 
tions, but  the  same  Lord.     6  And 


197 


there  are  diversities  of  operations; 
])ut  it  is  the  same  God  whicli  work- 
eth  all  in  all. 

That  is,  there  is  a  great  variety  and  di- 
versity of  spiritual  gifts,  but  it  is  the  same 
Spirit  from  whence  they  all  proceed  and 
flow  ;  and  there  are  different  administrations 
and  offices  in  the  church,  but  it  is  the  same 
Lord  who  hath  appointed  all  these  offices ; 
and  there  are  diversities  of  operations  per- 
formed by  these  officers  in  the  church,  but 
it  is  the  same  God  who  worketh  in  them 
all.  Here  gifts  are  ascribed  to  the  Holy 
Ghost,  administrations  to  the  Lord  Christ, 
and  operations  to  God  the  Fatlier  ;  but 
in  all  these  there  are  great  diversities  both 
of  kinds  and  degrees  ;  they  differ  in  their 
nature,  extent,  and  use.  Thus  it  is  with 
reference  to  spiritual  gifts  :  but  in  the  case 
of  sanctifying  graces  it  was  far  otherwise  ; 
these  are  all  bestowed  jointly,  or  not  at  all. 
God  cannot  give  humility  to  one,  purity  to 
another,  charity  alone  to  a  third  ;  because 
there  is  such  an  inseparable  union  and  al- 
liance among  the  graces  of  the  Spirit,  (a 
concatenation  of  graces,  as  some  call  it,) 
that  where  one  really  is,  there  all  the  rest 
must  be.  Hence  probably  it  is,  why  the 
whole  of  religion  is  sometimes  expressed  by 
one  particular  duty  of  it,  sometimes  by  faith, 
sometimes  by  hope,  sometimes  by  repent- 
ance, sometimes  by  charity  ;  because  the 
combination  of  these  saving  graces  is  such, 
that  the  mentioning  of  one  implies  and 
concludes  all  the  rest. 

7  But  the  manifestation  of  the 
Spirit  is  given  to  every  man  to  profit 
withal.  8  For  to  one  is  given,  by  the 
Spirit,  the  word  of  wisdom  ;  to  an- 
other the  word  of  knowledge,  by  the 
same  Spirit  ;  9  To  another  faith, 
by  the  same  Spirit  ;  to  another  the 
gifts  of  healing,  by  the  same  Spirit  ; 
10  To  another  the  working  of  mi- 
racles ;  to  another  prophecy  ;  to 
another  discerning  of  spirits  ;  to 
another  divers  kinds  of  tongues ; 
to  another  the  interpretation  of 
tongues:  11  But  all  these  worketh 
that  one  and  the  self-same  Spirit, 
dividing  to  every  man  severally  as 
he  will. 

Observe  here,  How  the  apostle  enumerates 
and  reckons  up  the  seveial  sorts  and  kinds 


198 


CORINTHIANS, 


Chap.  XII. 


of  spiritual  gifts,  which  were  at  that  time  plen- 
tifully poured  forth  upon  the  ministers  and 
mem  bers  of  t  he  church  of  Christ,  which  begat 
astonishment  and  admiration  ;  and  of  these 
extraordinary  gifts  our  apostle  reckons  up 
nine  sorts  or  kinds,  which  were  found  in 
the  primitive  church  in  his  days,  as  they 
here  follow  :  1.  One  had  the  •word  of  ■wis- 
dom ;  that  is,  the  revelation  of  the  gospel, 
wiiicli  is  called  the  manifold  wisdom  of 
God  :  this  was  the  gift  of  the  apostles,  to 
whoin  exiraordinary  measures  of  divine 
wisdom  was  first  given,  to  reveal  the  mys- 
teries of  the  go^pel  to  the  pagan  world. 
2.  Another  had  the  word  of  knowledge ; 
that  is,  a  speci;il  ability  to  interpret  the 
mystical  senses  and  veiled  meanings  of  the 
scripture,  and  also  to  foretell  remote  and 
future  tilings.  Thus  St.  Paul  told  the  cen- 
turion belore  the  shipwreck,  that  not  a 
man  in  the  ship  should  be  lost,  Acts  xxvii ; 
and  Agabus  foretold  the  famine,  and  St. 
Paul's  imprisonment,  Acts  xi.  3.  To 
another  faith ;  by  which  some  under- 
stand supernatural  courage  and  confidence, 
with  which  God  did  endow  them,  when 
he  called  them  to  extraordinary  sufferings 
or  services;  accordingly  we  read,  in  the 
Acts  of  the  Apostles,  with  what  invincible 
courage  and  resolution  poor  men  appeared 
before  the  Jewish  and  heathen  tribunals, 
and  with  what  astonishing  presence,  both 
of  body  and  mind,  they  bore  the  name  of 
Jesus  before  the  kings  and  people  of  the 
earth.  Others  by  faith  here  understand 
miraculous  faith,  that  is,  a  supernatural 
confidence,  and  firni  assurance,  wrought 
by  the  Holy  Spirit  in  the  minds  of  some, 
in  the  apostle's  time,  by  which  they  were 
certain  that  they  could  do  such  and  such 
a  miracle  before  they  undertook  to  do  it ; 
and  the  greatest  apostle  durst  never  under- 
take to  do  a  miracle,  but  when  he  was  as- 
sured by  the  Spirit  that  he  could  do  it : 
and  indeed  it  was  requisite  for  Almighty 
God,  by  some  secret  preceding  impression 
of  mind,  to  let  the  teachers  of  the  gospel 
know  when  he  would  assist  them  in  work- 
ing miracles,  lest  they  should  attempt  to 
work  when  they  could  not,  and  so  discredit 
Christ's  doctrine,  their  own  authority,  and 
dishonour  the  name  of  God  :  and  therefore 
it  is  observable,  that  the  ff/ft  of  faith  here 
is  set  immediately  before  the  gift  of  healing 
and  working  miracles,  because  it  consisted 
in  an  antecedent  impulse  to  both.  4.  The 
next  miraculous  gift  is  the  gift  of  healing  ; 
that  is,  a  power  of  curing  ail  diseases  both 
of  body  and    mind,    without  the  help  of 


physic,  through  the  name  alone  of  Jesus 
Christ.  5.  The  gift  of  miracles  ;  under 
which  is  comprehended  the  power  of  si- 
lencing and  casting  out  devils,  inflicting 
disease  and  death  on  the  bodies  of  incor- 
rigible sinners,  as  on  Elymas  and  Ananias  : 
also  the  more  wonderful  power  in  raising 
the  dead.  6.  The  gift  of  prophecy  ;  that 
is,  (1.)  The  prediction  or  foreknowledge  of 
things  to  come.  Thus  Agabus  foretold  by 
the  Spirit  a  famine.  Acts  xii.  and  this  gift 
was  sometimes  exercised  by  foretelling  who 
would  be  fit  persons  to  do  God  service  in 
the  church;  thus,  1  Tim.  i.  IS.  andiv.  14. 
According  to  the  foregoing  prophecies 
concerning  thee,  neglect  not  the  gift  that 
was  given  thee  by  prophecy.  (2.)  Others 
by  prophecy  understand  preaching  and 
expounding  the  scriptures  by  divine  inspi- 
ration, praising  God  by  inspired  hymns  and 
psalms,  and  also  praying  unto  him  in  pub- 
lic assemblies  by  inspired  prayers ;  for  in 
the  apostle's  time  there  was  a  miraculous 
gift  of  preaching,  praying,  and  singing,  in 
which  the  spirit  did  in  an  extraordinary 
manner  assist  some  persons;  which  with 
other  extraordinary  gifts  is  long  since  ceas- 
ed. 7.  The  gift  of  discerning  spirits ; 
that  is,  either.  First,  a  power  of  quick  and 
sure  discerning,  whether  men  pretending 
to  the  Spirit  spake  from  God,  or  not ;  or 
a  supernatural  sagacity  to  discern  between 
the  impulses  ofsatanical  spirits,  and  divine- 
ly-inspired persons.  Or,  Secondly,  a  spirit 
of  discerning  whether  such  or  such  persons 
be  best  quahfied  for  such  an  office  in  the 
church,  and  accordingly  choosing  them  out 
for  that  work.  Thus,  Acts  xiii.  2,  3.  the 
Holy  Spirit  in  the  prophet  said,  Separate 
me  Barnabas  and  Saul  for  the  work  to 
which  I  have  called  them.  Or,  lastly,  by 
this  power  of  discerning  spirits,  the  apos- 
tles could  tell  very  much  of  the  inward 
purposes  of  men's  hearts  and  thoughts ;  so 
Peter  discerned  the  heart  of  Ananias, 
and  the  thoughts  of  Simon  Magus.  S.  The 
gift  of  tongues,  that  is,  an  ability  to  speak 
divers  kinds  of  languages,  unlearned  and 
untaught.  To  which  was  added,  9.  The 
gift  of  interpreting  those  languages :  for 
these  two  gifts  did  not  always  go  together : 
some  could  speak  divers  languages,  that 
could  not  interpret  them  ;  others  could  in- 
terpret them  that  could  not  speak  them ; 
for,  say  some,  the  gift  of  strange  tongues 
was  usually  accompanied  with  such  strange 
raptures,  that  the  person  affected  could  not 
use  his  understanding  in  an  ordinary  way, 
so  as  to  interpret  and  explain  his  own  inspi- 


Chap.  XII. 


I  CORINTHIANS. 


190 


rations,  in  the  audience  to  which  he  spoke  ; 
which  was  the  reason  why  the  Spirit  did 
usually  reveal  to  others,  who  stood  by,  and 
understood  not  the  inspired  languages,  the 
matter  which  was  spoken.  Thus  are  the 
extraordinary  and  miraculous  gifts  of  the 
Holy  Spirit  enumerated  by  the  apostle, 
which  were  bestowed  upon  the  pricnitive 
church,  whose  infant  state  required  all  this 
extraordinary  assistance ;  but  as  the  church 
grew  up.  Almighty  God,  like  a  wise  nurse, 
■weaned  her  by  degrees  from  these  miracu- 
lous gifts,  till  at  last  arriving  at  her  full 
stature,  he  left  her,  as  parents  leave  their 
children  when  grown  to  be  men,  to  subsist 
■without  these  extraordinary  helps  and 
supplies. 

12  For  as  the  body  is  one,  and 
hath  many  members,  and  all  the 
members  of  that  one  body,  beinfj 
many,  are  one  body  ;  so  also  is 
Christ.  13  For  by  one  Spirit  are 
we  all  baptized  into  one  body,  whe- 
ther we  he  Jews  or  Gentiles,  whe- 
ther ive  be  bond  or  free  ;  and  have 
been  all  made  to  drink  into  one 
Spirit. 

Here  our  apostle  acquaints  us  that  the 
intent  and  design  of  God  in  giving  these 
various  gifts,  was  the  profit  and  edification 
of  his  church,  which  he  compares  to  a 
body  that  has  many  members;  for  though 
that  one  Spirit  which  distributes  the  gifts, 
could  have  given  them  all  to  the  same  per- 
son, yet  to  maintain  a  mutual  dependence, 
and  a  charitable  serviceableness  of  the  mem- 
bers one  among  another,  he  gave  to  one 
one  gift,  to  another  another:  by  which 
means  one  member  of  the  church  would 
be  obliged  to  take  care  of  the. rest.  Behold 
here,  how  the  wisdom  of  God  has  ordered 
the  state  of  the  church,  like  that  of  the 
natural  body,  to  which  the  apostle  elegantly 
compares  the  body  of  Christ,  which  is 
liis  church  :  As  the  body  hath  many  mem- 
bers,so  also  has  Christ ;  that  is,  the  church 
of  Christ.  Now  having  assured  them,  that 
they  were  indeed  members  of  one  body, 
he  tells  them  what  it  was  that  made  them 
so,  ver.  13,  For  by  one  Spirit,  says  he, 
ive  are  baptized  into  one  body,  whether 
ti'c  be  Je-^s  or  Gentiles,  and  have  been 
till  made  to  drink  into  one  Spirit ;  that  is, 
by  beinj^  baptized  we  are  all  made  mem- 
bers of  the  body  of  Christ,  and  united  one 
to  another  under  him  the  head  ;  and  this, 
vhrthcr  we  be  Jews  or  Gentiles,  bond  or 


free,  we  are  all  one  in  Ciirist,  who  by  bap- 
tism were  admitted  into  the  churcli ;  and 
this  union  of  ours,  one  with  another,  is  tes- 
tified and  declared  by  our  communion  at 
the  Lord's  table,  which  is  here  called  a 
drinking  into  one  Spirit.  And  whereas 
by  baptism  we  are  said  by  one  Spirit  to 
be  baptized  into  one  body,  and  at  the 
Lord's  supper  are  said  to  drink  into  one 
Spirit  ;  we  learn,  That  the  grace  of  the 
Holy  Spirit  was  given  in  baptism  and  in 
the  Lord's  supper  to  all  the  faithful,  who  do 
not  receive  unprofitable  signs,  but  the 
quickening  grace  and  Spirit  of  God,  to 
make  them  living  members  of  that  one 
body. 

14  For  the  body  is  not  one  mem- 
ber, but  many.  15  If  the  foot  shall 
say.  Because  I  am  not  the  hand,  I 
am  not  of  the  body  ;  is  it  therefore 
not  of  the  body  ?  16  And  if  the 
ear  shall  say.  Because  I  am  not  the 
eye,  I  am  not  of  the  body  ;  Is  it 
therefore  not  of  the  body  ?  17  If 
the  whole  body  were  an  eye,  where 
were  the  hearing?  If  the  whole  tccre 
hearing,  where  were  the  smelling  ? 

Our  apostle  here  elegantly  compares  the 
state  of  the  mystical  body,  the  church,  with 
that  of  the  natural  body.  As  the  natural 
body  is  one,  so  is  the  mystical  body  ;  as 
the  natural  body  is  informed  and  animated 
with  one  spirit  or  soul,  so  the  mystical 
body,  the  church,  is  animated  by  one  and 
the  same  Spirit,  received  from  our  spiritual 
head,  Christ  Jesus,  and  communicated  to 
all  the  members  of  his  body,  to  give  them 
life  and  motion.  As  the  members  of  the 
natural  body  are  not  alike,  but  some  supe- 
rior, and  others  inferior  in  excellency,  yet 
all  of  indispensable  use  ;  (for  the  wise  God 
hath  created  no  member  of  man's  body  in 
vain  ;  but  designed  all  for  the  mutual  help 
and  benefit  of  one  another,)  in  like  manner 
is  it  in  the  church,  the  mystical  body ; 
there  are  different  gifts,  different  oflices : 
some  are  superior  and  more  excelling  in 
gifts,  others  are  of  meaner  abilities ;  yet  all 
conduce  to  the  good  of  the  whole.  One  of 
inferior  gifts  must  not  account  himself  use- 
less, (for  every  one  that  cannot  be  excellent 
may  yet  be  useful,)  for  if  so,  what  would 
become  of  the  church  ?  Therefore  there 
must  be  different  gifts  and  offices  for  difler- 
ent  uses.  But  every  one  must  employ  his 
gift,  and  perform  his  office,  according  to 
the  nature  of  it,  for  (he  service  of  the  whole. 


200 


I  CORINTHIANS. 


Chap.  XII. 


Learn  hence,  1.  That  several  men  have 
their  several  gifts,  as  it  pleaseth  the  gifi- 
giving  Spirit  to  give  unto  them.  Learn, 
2.  That  such  as  have  (he  meanest  talent, 
either  of  gifts  or  graces,  ought  not  (o  esteem 
themselves,  or  be  esteemed  by  others,  as 
useless  or  unserviceable;  but  to  employ 
their  talent,  though  ever  so  small,  for  the 
service  and  benefit  of  the  whole  church. 

18  But  now  hath  Ciod  set  the 
members,  every  one  of  tliem  in  tiie 
body,  as  it  hath  pleased  him.  19 
And  if  they  were  all  one  member, 
where  were  the  body  ?  20  But 
now  are  they  many  n)embers,  yet 
but  one  body.  21  And  the  eye 
cannot  say  unto  the  hand,  I  have 
no  need  of  thee  :  nor  again,  the  head 
to  the  feet,  I  have  no  need  of  you. 
22  Nay  much  more,  those  niembers 
of  the  body  which  seem  to  be  more 
feeble,  are  necessary. 

As  if  the  apostle  had  said.  Whereas  our 
wise  Creator,  who  made  the  body  of  man, 
has  appointed  all  the  nientbers  of  that 
body  for  divers  uses  and  offices,  and  also 
appointed  the  order  in  which  every  member 
shall  stand  ;  that  the  head  shall  be  upper- 
most to  guide  the  body,  the  foot  lowermost 
to  bear  the  body.  In  like  manner  our  gra- 
cious Redeemer  has  appointed  to  the  several 
members  of  his  church  distinct  offices  in 
his  church.  And  as  the  principal  mem- 
bers of  the  body,  the  eye  and  hand,  do 
need  the  less  principal ;  so  the  rulers,  pas- 
tors, and  wisest  members  of  the  church,  do 
need  even  those  weak  and  inferior  chris- 
tians whom  the  world  makes  small  account 
of.  The  eye,  that  is,  the  man  of  great 
understanding,  cannot  say  to  the  hand,  the 
person  employed  in  lesser  services,  I  have 
no  need  of  you  ;  nor  again  the  head,  that 
is,  the  person  placed  in  the  highest  dignity 
in  the  church,  cannot  say  to  the  feet,  the 
person  employed  in  the  lowest  offices  of 
the  church,  I  have  no  need  of  you. 
Therefore  the  superior  members  of  the 
church  must  not  pride  it  over  the  inferior, 
nor  the  most  knowing  christians  despise 
the  less  knowing  as  unuseful  and  unprofit- 
able; but  as  fellow-members,  jointly  en- 
deavour the  mutual  benefit  and  advantage 
of  one  another. 

23  And  those  members  of  the  body 
which    we  think  to  be  less  honour- 


able, upon  these  we  bestow  more 
abundant  lionour  ;  and  owr  uncome- 
ly parts  have  more  abundant  come- 
liness. 24  For  our  comely  parts 
have  no  need  :  but  God  hath  tem- 
pered the  body  together,  having 
given  more  abundant  honour  to 
that  part  which  lacked  :  2-5  That 
there  slioidcl  be  no  schism  in  the 
body  ;  but  that  the  members  should 
have  the  same  care  one  for  anotiier. 
26  And  whether  one  member  suf- 
fer, all  the  members  sutler  with  it  ; 
or  one  member  be  honoured,  all  the 
members  rejoice  with  it. 

Still  our  apostle  proceeds  in  that  elegant 
comparison  betwixt  the  members  of  the  bo- 
dy natural  and  the  body  mystical ;  show- 
ing, that  as  there  are  some  members  in  the 
natural  body  that  are  less  honourable,  and 
some  that  are  more  honourable;  and 
whereas  we  put  more  abundant  honour 
upon  the  less  honourable  members  by 
a  decent  covering  and  modest  adorning  of 
them,  but  upon  our  comely  parts,  such  as 
the  face,  we  put  no  covering,  being  comely 
enough  of  itself,  and  lacking  no  artificial 
beauty  ;  in  like  manner  all  the  members 
of  the  mystical  body  ought  to  be  instructed 
that  the  meanest  offices  in  the  church,  and 
the  meanest  members  of  the  church,  who 
have  least  gifts,  are  as  well  of  that  spiritual 
body,  the  church,  as  those  that  have  more 
excellent  offices  and  gifts :  and  as  the 
meaner  must  not  envy  the  more  excellent, 
so  neither  must  the  more  excellent  despise 
the  meaner,  but  put  a  due  value  and  re- 
spect upon  one  another.  For  practising  of 
which  duty,  a  double  reason  is  here  as- 
signed:  1.  That  there  may  be  no  schism 
in  the  body,  but  the  members  have  the 
same  care  for,  and  regard  to,  one  another ; 
if  the  members  of  the  natural  body  should 
strive  among  themselves,  the  whole  body 
would  come  to  ruin  by  schism ;  so  great 
mischief  would  arise  to  the  church,  the 
mystical  body,  by  divisions  and  dissensions 
amongst  the  particular  members  of  it.  2. 
Because  there  ought  to  be  a  sympathy  be- 
tween the  members  of  the  mystical  body, 
as  there  is  betwixt  the  members  of  the  na- 
tural body.  There  is  a  fellow-feeling  with 
each  other,  both  of  joy  and  grief,  in  and 
among  the  natural  members  :  they  all  re- 
joice and  mourn  with  one  another :  if  one 
member  be  pinched,  the  whole  body   is 


Chap.  XII. 


I  CORINTHIANS. 


201 


pained.  Thus  all  Ihe  mystical  meinhers  of 
Christ's  body,  Ihe  church,  ought  to  have 
tlie  same  common  interest,  the  same  com- 
mon concern,  the  same  common  care,  and 
I  lie  same  mutual  sympathy  ?  with  each  other, 
bot  h  in  weal  and  woe. 

27  Now  ye  are  the  body  of  Christ, 
and  members  in  particular. 

Our  apostle  havin;;  thus  finished  his  ele- 
gant and  excellent  comparison  between  the 
members  of  the  natural,  and  those  of  the 
mystical  body  ;  he  comes  now  to  make  a 
particular  and  close  application  of  it  to  the 
believing  Corinthians,  whom  he  acknow- 
ledges to  be  a  part  of  the  mystical  body  of 
Christ  -,  and  that  it  is  their  duty  to  carry 
themselves  towards  their  fellow-members 
as  the  members  of  the  body  natural  do  to- 
wards each  other,  who  are  evermoresol  icifous 
for  the  good  of  one  another.  Now,  says  he. 
Ye  are  i/iemc/i/dcrs  of  Christ;  as  if  he  had 
said.  Thus  mustitbewithyou  who  arethe  se- 
veral members  of  Christ's  church,  which 
is  his  body.  From  the  whole  of  this  com- 
parison, with  the  apostle's  application  of  it, 
we  learn,  1.  That  as  there  can  be  no  na- 
tural body  without  divers  members,  so  no 
mystical  body  without  diversity  of  gifts  and 
offices.  2.  That  as  the  more  inferior  mem- 
bers of  the  natural  body  are  as  truly  mem- 
bers as  the  most  noble  ;  and  as  necessary 
and  serviceable  to  the  body  as  the  other ; 
so  are  inferior  christians  as  much  the  mem- 
bers of  Christ's  body,  and  in  their  place 
as  useful  and  necessary,  as  other  members 
of  the  church  which  are  more  excellent  in 
spiritual  gifts.  Learn,  3.  That  as  all  the 
members  of  the  natural  body  are  placed 
and  disposed  according  to  the  wisdom  and 
pleasure  of  Almighty  God  ;  in  like  manner 
the  members  of  Christ's  mystical  body  are, 
by  the  unerring  wisdom  of  God,  placed  in 
the  station  and  condition  in  the  church  in 
which  he  has  set  them, and  accordingly  they 
ought  to  be  satisfied  with  it,  and  endeavour 
to  be  useful  in  it.  Learn,  4.  That  as  there 
is  no  division  in  the  members  of  the  natural 
body,  but  all  the  members  take  care  of,  and 
are  employed  for,  the  good  of  the  whole  ; 
so  ought  matters  to  be  managed  in  the  bo- 
dy mystical,  that  there  be  no  divisions  nor 
separate  interests  in  it,  but  they  should  mu- 
tually regard  the  common  interests  of  one 
another,  sympathizing,  sorrowing,  and  re- 
joicing together.  O  happy  day  !  when  Ihe 
interests  of  all  parties,  and  private  concern- 
ments, shall  give  place  to  public  interests. 
28  And  God  hath  set  some  in  the 


church  ;  first,  apostles  ;  secondarily, 
prophets  ;  thirdly,  teachers  ;  after 
that,  miracles  ;  then  gifts  of  healings, 
helps,  governments,  diversities  of 
tongues. 

Our  apostle  having  in  the  beginning  of 
the  chapter  reckoned  up  the  divers  gifts 
which  God  had  variously  bestowed  upon 
the  church,  here  in  the  close  of  the  chapter 
he  reckons  up  the  particular  officers  that  he 
thought  fit  to  place  in  his  church.  I.  A- 
postlcn  :  persons  sent  forth  immediately  bv 
Christ,  to  lay  the  foundation  of  christian 
churches,  and  upon  whom  the  care  ol  all 
the  churches  lay.  2.  Prophets  ;  or  per- 
sons immediately  inspired  with  the  know- 
ledge of  future  things.  3.  Teachers  ;  such 
as  labour  in  the  word  and  doctrine,  either 
as  itinerary  preachers,  going  from  place  to 
place,  or  as  settled,  fixed  ministers  in  tho 
church,  expounding  the  scriptures  to  tho 
people.  4.  Miracles  ;  that  is,  some  per- 
sons endued  with  an  extraordinary  power  to 
work  miracles,  for  convincing  infidels,  and 
confirming  believers.  5.  Gifts  of  healing. 
such  persons  as  had  a  power  conferred  upon 
them  to  heal  diseases,  without  the  help  of 
physic,  in  an  extraordinary  way.  6.  Helps ; 
deacons  which  took  care  of  the  poor,  and 
assisted  the  church  in  the  distribution  of  her 
charity ;  and  also  assisted  in  holy  things, 
particularly  in  baptizing,  and  administering 
the  Lord's  supper.  7.  Governments  ;  the 
rulers  of  the  church  and  spiritual  guides. 
8.  Diversities  of  tongues  :  that  is,  persons 
enabled  to  speak  divers  languages,  in  order 
to  the  farther  spreading  of  the  gospel  with- 
out the  help  of  study.  Behold  here  the 
wisdom  of  God  in  this  various  distribution 
of  gifts  and  offices  in  his  church  :  all  which, 
as  they  are  designed  by  him,  so  ought  they 
to  be  managed  by  her,  for  the  general  good 
of  the  whole,  without  either  pride  or 
haughtiness  on  Ihe  one  hand,  or  envy  and 
emulation  on  the  other. 

29  Are  all  apostles?  are  all  pro- 
phets ?  are  all  teachers  ?  are  all 
workers  of  miracles  ?  30  Have  all 
the  gifts  of  healing  1  do  all  speak 
with  tongues?  do  all  interpret? 

The  force  of  the  apostle's  argument  lies 
thus:  As  the  natural  body,  to  which  he  had 
before  alluded,  cannot  be  all  eye,  nor  all 
ear,  nor  all  hand,  nor  all  foot;  in  like 
manner  in  the  mystical  body,  the  church, 
all  cannot  govern,  prophesy,  teach,  work 
miracles,  heal  diseases;  but  one  has  this 
gift,  and  another  that }  one  has  this  office 


202 


I  CORINTHIANS. 


Chap.  XIII. 


in  Iiic3  church,  and  another  that ;  all  which 
are  to  be  employed  and  improved  for  the 
common  good  of  the  church,  and  mutual 
benefit  of  each  other. 

13  But  covet  earnestly  the  best 
gifts  :  and  yet  shew  I  unto  you  a 
more  excellent  way. 

He  concludes  the  chapter  with  this  ad- 
vice, that  they  covet,  and  desire  the  best  : 
that  is,  the  most  useful  and  excellent  gifts, 
the  most  beneficial  and  edifying  gifts,  such 
as  are  most  advantageous  to  the  church ; 
yet  withal  intimating  to  them,  that  though 
there  be  an  excellency  in  gifts,  yet  there  is 
a  greater  excellency  in  grace,  particularly 
in  the  grace  of  love.  Charity,  or  love  to 
God  and  our  neighbour,  is  more  excelling 
than  a  load  of  gifts,  though  very  extra- 
ordinary, though  supernatural  and  miracu- 
lous. Yet  show  I  unto  you  a  more  ex- 
cellent tjoay :  that  is,  a  more  excellent  way 
of  ministering  to  the  welfare  of  the  church, 
and  of  edifying  your  own  souls,  even  by 
true  christian  love  one  towards  another. 
Learn  hence,  That  as  the  sanctifying  graces 
of  the  Holy  Spirit  are  more  excellent  than 
the  miraculous  and  extraordinary  gifts  of 
the  Spirit,  so  it  is  the  christian's  duty  to  be 
much  more  covetous  and  desirous  of  them  ; 
for  when  gifts  vanish  away,  the  habits  of 
grace  shall  never  fail,  but  abide  for  ever, 
particularly  the  grace  of  love,  which  shall 
not  only  accompany  us  to  heaven,  but  in 
heaven  ;  where,  from  a  small  and  little 
spark,  it  shall  be  improved  into  a  seraphic 
and  never-failing  flame. 

CHAP.  XIII. 

Our  apnstle  had  in  the  foregoing  chapter  very 
copiously  set  forth  the  nature,  tlie  excellency, 
and  usefulness  of  those  gifts  which  were 
found  amongst  the  ministers  and  raemhers  of 
the  church  of  Corinth  in  his  time.  Now  lest 
they  should  trust  too  much  to  any  of  the  fore- 
mentioned  gifts,  either  of  tongues  or  miracles, 
which,  alas!  a  man  may  have,  and  perish  eter- 
ually;  he  proceeds  in  this  chapter  to  set  forth 
the  transcendent  excellency  of  the  graces  of 
the  Holy  Spirit  above  the  most  exalted  and 
admired  gifts;  and,  in  particular,  the  superla- 
tive excellency  of  the  grace  of  charity,  that  is, 

,  the  unfeigned  love  of  God  and  our  neighbour; 
which  is  the  noble  subject  of  Ibis  chapter  now 
be  fere  us. 

I^HOUGH  I  speak  with  the 
tongues  of  men  and  of  angels, 
and  iiave  not  charity,  I  am  become 
us  sounding  brass,  or  a  tinkling 
cymbal. 

Here  our  apostle  begins  a  comparison 
between  gifts  and  graces,  and  shows  how 


much  more  excellent  and  desirable  the 
saving  graces  of  the  Spirit  are,  than  all 
those  pompous  and  miraculous  gifts,  in 
which  there  is  no  real  excellency,  and  no- 
thing for  which  we  should  desire  them, 
but  only  upon  the  score  of  usefulness  and 
serviceableness  to  the  church.  And  he 
instances  first  in  the  gifts  of  tongues:  Though 
I  speak  with  the  tongues  of  men  and  an- 
gels;  that  is,  though  I  had  the  gift  of 
tongues,  or  speaking  divers  languages  in 
the  highest  measure  and  most  exalted  de- 
gree ;  could  I  preach  and  pray  like  an  an- 
gel, discourse  and  talk  beyond  the  rate  of 
any  mortal  man,  and  have  not  the  grace 
of  love  and  charity;  alas!  what  is  all 
this  to  God,  who  is  not  taken  with  a 
noisy  sound,  as  children  are  with  a  musical 
instrument !  Behold  here,  that  the  tongues 
of  men  or  angels  could  have  said  nothing 
more  plain  or  emphatical,  to  show  how 
much  more  excellent  the  saving  graces  of 
the  Spirit  are  than  miraculous  gifts,  which 
commend  us  not  to  God,  render  us  not  like 
God,  nor  any  ways  qualify  us  for  the  en- 
joyment of  him,  giving  him  no  instrinsic 
worth,  or  inherent  excellency.  They  only 
proclaim  God's  goodness  towards  us,  but 
are  no  ways  evidential  of  any  goodness  in  us 
towards  him.  Gifts  are  like  the  gold  which 
adorns  the  temple,  but  grace  is  like  the  al- 
tar which  sanctifies  the  gold. 

2  And  though  I  have  the  gift  of 
prophecy,  and  understand  all  myste- 
ries, and  all  knowledge  ;  and  though 
I  have  all  faith,  so  that  I  could  re- 
move mountains,  and  have  not  cha- 
rity, I  am  nothing. 

Farther,  Suppose  I  had  the  spirit  of  pro- 
phecy, and  could  speak  by  inspiration  of 
things  present,  and  things  to  come,  and 
could  understand  deep  and  difficult  points 
in  God's  word  and  works,  what  is  this 
more  than  Balaam  had  ?  And  suppose  I 
have  all  faith,  that  is,  the  highest  degree  of 
miraculous  faith,  so  that  I  could  remove 
mountains  ;  yet  this,  severed  from  charity, 
or  the  predominant  love  of  God  and  our 
neighbour,  is  all  nothing.  And  I  a?n  no- 
thing, that  is,  nothing  worth  in  the  sight 
of  God.  Observe  here.  That  miraculous 
failh  may  be  severed  from  charity,  but 
justifying  faith  cannot,  which  always  woik- 
cth  by  love ;  and  wherever  that  grace  is 
found,  it  gives  value  and  acceptance  to  all 
other  graces.  Faith  without  charity  is  but 
a  dead  assent ;  hope  without  charily  is  but 


Cliap.  XIII. 


CORINTHIANS. 


203 


iike  a  tympany,  the  bigger  it  grows,  the 
more  dangerous  it  proves ;  and  the  most 
diifusive  alms-giving,  without  love,  is  but 
a  sacrifice  to  vanity. 

3  And  though  I  bestow  all  my 
goods  to  feed  the  poor,  and  though 
I  give  my  body  to  be  burned,  and 
have  not  charity,  it  profiteth  me 
nothing. 

Observe  here,  1.  That  alms  may  be  given 
without  true  love  to  God,  or  our  neighbour 
for  God's  sake  ;  they  may  be  given  out  of 
mere  natural  pity  to  the  poor,  out  of  a 
desire  to  be  well  thought  of,  and  well  spo- 
ken of  by  men,  out  of  an  opinion  of  merit, 
and  obliging  God,  or  from  some  other 
cause,  which  includes  not  love  either  to 
God  or  man  ;  and  wherever  they  are  thus 
given,  they  profit  nothing  to  salvation. 
The  Greek  word  for  feeding  the  poor  here, 
signifies  to  divide  victuals  in  several  pieces, 
and  so  distribute  it  amongst  the  poor. 
Lord !  what  a  consideration  is  this,  that  a 
man  may  do  all  the  external  works  of 
mercy,  even  the  highest  and  most  transcen- 
dent vvorks,  and  yet  want  true  love  to  God 
and  his  neigiibour  !  Observe,  2.  That  as 
alms  may  be  given,  so  martyrdom  may  be 
undergone,  without  charity.  If  I  give 
mi)  bodji  to  be  burned ;  that  is,  if  I  have 
so  much  fortitude  and  courage  as  to  lay 
down  my  life  for  Christ  and  his  truth, 
which  is  such  an  high  expression  of  my 
obedience  to  him  as  angels  are  not  capable 
of  performing,  yet,  without  charity,  burn- 
ing is  but  a  vain-glorious  blaze ;  and  in- 
stead of  sealing  the  truth  with  our  blood, 
we  seal  but  our  own  shame  and  folly. 
Observe,  3.  The  apostle  says  not.  If  I  be 
burnt,  persecuted,  and  put  to  death  by 
others  :  but  if  I  give  myself  to  be  burned, 
if  I  voluntarily  and  freely  offer  up  myself, 
not  to  imprisonment  only,  but  to  death 
itself,  yea,  to  the  most  terrible  kind  of 
death,  burning;  yet  if  all  this  be  not 
from  a  right  principle  and  sincere  end, 
if  all  this  be  without  true  love  to  God, 
and  his  glory,  church,  and  truth,  it  will 
avail  nothing  to  salvation.  Learn  hence. 
That  no  kind  of  external  sufferings,  though 
ever  so  grievous,  either  for  the  truth  of 
Christ  indeed,  or  for  that  which  a  man's 
conscience  judges  to  be  the  truth  of  Christ, 
is  a  sure  and  infallible  sign  of  a  gracious 
state  :  a  man  may  suffer  for  truth,  but  not 
for  truth's  sake,  only  for  interest's  sake ; 
lie  may  suffer  from  a   natural  strength  and 


stoutness  o(  s|)iiil,  and  not  from  a  spiritual 
fortitude  wrought  in  him  by  the  Spirit  of 
God.  Ah,  Lord  !  how  miserable  i"s  it  to 
be  burnt  with  fire  here  for  Christ ;  and  to 
hear  iiim  say  alterward.  Depart,  7/('  cursed, 
into  everlasting  fire  !  It  is  indeed  a  great 
matter  to  suffer  lor  Christ,  but  much  greater 
to  suffer  with  such  a  disposition  of  heart  as 
Christ  requires. 

4  Charity  suffereth  long,  and  is 
kind  ;  charity  envieth  not;  charity 
vaunteth  not  itself,  is  not  puffed  up. 

Here  the  apostle  enters  upon  the  descrip- 
tion and  commendation  of  thegrace  andduty 
of  charity,  and  declares  several  excellent  ef- 
fects and  properties  of  it ;  namely,  ll.  suf- 
ferelh  long  and  is  kind  ;  that  is,  the  cha- 
ritable man  is  kind  to  all,  patient  towaids 
all ;  he  can  bear  injuries  and  reproaches 
very  long,  without  either  desiring  or  en- 
deavouring to  revenge  them.  It  envieth 
■not  ;  that  is,  he  envieth  neither  the  power, 
nor  profit,  nor  preferment,  nor  applause, 
nor  precedency,  of  any  man  ;  but  is  well 
pleased  with  the  happiness  of  every  man, 
and  laments  their  misfortunes.  Charity 
vaunteth  not  itself,  is  not  puffed  up  ;  that 
is,  it  suppresses  all  self-applauding  and  ad- 
miring thoughts,  all  arrogancy  in  assuming 
to  ourselves,  and  undervaluing  of  others. 

5  Doth  not  behave  itself  unseem- 
ly, seeketh  not  her  own,  is  not 
easily  provoked,  thinketh  no  evil ; 

That  is,  charity,  or  true  love  to  our 
neighbour,  will  restrain  us  from  all  uncomely 
deportment  towards  him  ;  it  will  not  suffer 
us  to  do  an  ill  or  indecent  thing  to  any 
one  •,  it  breaks  not  forth  into  violent  and 
ungovernable  passions  upon  any  provoca- 
tions, how  just  soever,  liow  great  soever. 
Seeketh  not  her  own  ;  that  is,  her  own 
praise,  profit,  or  pleasure  ;  it  seeketh  it  not 
inordinately,  it  seeketh  it  not  injuriously, 
either  in  the  neglect  of  others,  or  to  tlie 
hurt  of  others.  Charity  is  not  selfish,  but 
generous.  It  is  not  easily  provoked ;  that 
is,  charity  is  not  provoked  readily  to  think, 
speak,  or  act,  unduly,  by  small  injuries  or 
occasions;  but  beareth,  forbearelii,  and 
forgiveth.  Thinketh  no  evil;  that  is,  of 
any  person  groundlessly,  but  construes  and 
interprets  every  thing  in  the  best  sense;  for 
lightly  to  take  up  an  evil  report  of  our 
neighbour,  to  think  or  suspect,  much  more 
to  believe  and   report,  any  evil    of  him. 


204 


I  CORINTHIANS. 


Chap.  XIII. 


without  sufficient  evidence  against  liim,  is 
a  violation  of  the  law  of  charity. 

6  Rcjoiceth  not  in  iniquity,  but 
rejoiceth  in  the  trutii  ; 

Charity  rejoices  not  in  any  evil  done, 
either,  ].  By  ourselves,  in  tiie  commission 
or  after-contemplatinn  of  it ;  or,  2.  By 
others.  Lord,  liow  sad  is  it  when  it  be- 
comes nialter  of  mirth  and  sport,  to  see 
another  stab  at  once  the  christian  name,  and 
his  own  soul !  Or,  3.  It  rejoices  not  in 
any  evil  done  to  others;  charity  suffers  no 
man  to  be  pleased  or  delighted  with  any 
deceit  or  falsehood  spoken  of  or  done  to 
others,  or  with  any  ill  stories  or  malicious 
insinuations  concerning  them,  or  in  any  ca- 
lamity befalling  them.  But  rejoiceth  in 
the  trutli  :  that  is,  1.  Charity  is  so  far 
from  rejoicing  either  in  the  falls  or  misfor- 
tunes of  others,  that  it  rejoices  when  the 
truth  and  innocency,  the  righteousness  and 
equity,  of  any  person  or  cause  is  made  evi- 
dent and  manilest.  A  good  man  rejoices 
when  he  sees  any  suspected  for,  or  charged 
with,  iniquity,  upon  due  examination  clear- 
ed and  acquitted.  Or,  2.  Rejoiceth  in  the 
truth  :  that  is,  in  men's  loving  truth,  do- 
ing justly,  and  living  righteously,  accord- 
ing to  the  rule  of  truth,  the  gospel.  Oh  ! 
what  a  complacency  and  inward  pleasure 
doth  it  beget  in  a  good  man's  mind,  when 
he  beholds  truth  and  righteousness,  piety 
and  goodness,  prevailing  in  the  world  ! 

7  Beareth  all  things,  believeth 
all  things,  hopeth  all  things,  endur- 
eth  all  things. 

Charity  or  love  has  strong  shoulders  to 
bear  wrongs  and  injuries  with  patience, 
though  very  hard  and  grievous  to  be  borne, 
without  returning  evil  for  evil :  it  will 
enable  us  to  forbear  one  another  in  love, 
and  not  cease  to  be  kind,  notwithstanding 
provocations.  Believeth  all  things  ;  that 
is,  charity  inclines  a  man  to  believe  the 
best  of  his  neighbour,  till  the  contrary  ap- 
pears ;  it  interprets  every  thing  in  the  best 
sense,  and  makes  the  fairest  construction  of 
every  man's  case  and  condition.  Not  that 
a  charitable  man  is  a  credulous  man,  and 
can  believe  whatever  lie  pleases ;  but 
he  believeth  all  things,  so  far  as  either  real- 
ity, or  probability,  so  far  as  truth,  or  ap- 
pearance of  truth,  will  encourage  him  to  do 
it.  A  charitable  man  is  very  willing  to 
believe  that  things  are  meant  as  they  are 
spoken,  and  intended   as  they  are  done. 


Oh,  how  uncharitable  then,  and  unjust, 
are  they  who  believe  all  is  ill,  when  they 
know  nothing  ill ;  and  think  and  speak  ill 
of  them,  in  whom  they  never  saw  any 
thing  but  what  was  good  !  It  is  not  suf- 
ficient that  we  do  not  judge  our  neighbour 
maliciously,  but  we  must  not  judge  him 
ignoranlly;  it  is  an  injurious  and  unwor- 
thy jealousy,  when  a  person's  actions  are 
fair,  to  suspect  his  intentions.  Hopeth  all 
things  ;  that  is,  it  is  the  genius  of  charity, 
and  the  character  of  love,  to  hope  the  best 
of  persons  and  things,  so  far  as  there  is  any 
ground  of  hope ;  yea,  though  they  carry 
in  them  some  cause  and  colour  of  suspicion  : 
it  inclines  us  still  to  hope  the  best  concern- 
ing men's  intentions  and  actions;  and  if 
our  brother  be  bad  at  present,  not  to  de- 
spair of  his  amendment,  but  endeavour  his 
reformation  by  all  proper  means.  En- 
durcth  all  things  :  that  is,  it  puts  up  with 
wrongs  and  injuries,  without  desiring, 
much  less  endeavouring,  to  revenge  them  ; 
it  causes  us  to  endure  provocation  with 
much  patience,  and  extinguishes  all  in- 
clinations to  revenge.  Some  will  conceal 
their  anger,  but  seek  revenge  ;  their  malice 
is  like  slow  poison,  that  does  not  discover 
violent  symptoms,  but  destroys  life  insen- 
sibly. Others  have  such  fierce  passions,  that 
they  strike  fire  out  of  the  least  provoca- 
tions ;  they  inflame  their  resentments,  by 
considering  every  circumstance  that  will 
exasperate  their  spirits  :  but  charity  bear- 
eth  all  things,  endureth  all  things. 

8  Charity  neverfaileth  :  but  whe- 
ther there  be  prophecies,  they  shall 
fail  ;  whether  there  be  tongues,  they 
shall  cease  ;  whether  there  be  know- 
ledge, it  shall  vanish  away.  9  For 
we  know  in  part,  and  we  prophesy 
in  part. 

Charity  neverfaileth.  Holy  love  is  an 
everlasting  quality  and  employment  ;  it 
shall  not  fail  at  death,  as  other  graces  do, 
but  be  perfected  at  death.  Repentance 
should  accompany  us  to  the  gates  of  iieaven, 
but  repentance  ceases  for  ever  in  heaven  ; 
for  no  need  of  repentance  where  there  is 
entire  innocence.  Faith  is  swallowed  up 
in  vision,  and  hope  in  fruition  ;  but  love 
is  then  and  there  in  its  exaltation.  Thus 
charity  never  faileth,  but  all  other  gifts 
will  fail ;  prophesying,  languages,  sciences, 
and  all  artificial  knowledge,  will  cease  for 
ever  ;  knowledge  itself  in  heaven  shall 
vanish    away.      But   how   vanish  >    The 


Clr,.l).  XIII. 


I  CORINTHIANS. 


205 


meaning  is,  that  such  knowledge  as  we 
have  now  shall  vanish  tlien ;  that  imper- 
fect knowledge  we  have  now  will  cease  and 
be  useless  then.  Our  present  knowledge 
is  attained  with  much  labour  and  study  j 
but  it  shall  be  no  more  difficult  to  know 
m  heaven,  than  it  is  tor  the  eye  to  open  and 
see ;  the  beautiful  face  of  truth  shall  in  a 
moment  be  unveiled  to  us  in  heaven,  and 
the  curtain  drawn  away  by  the  hand  of 
God,  which  interposed  between  us  and  the 
light.  Again:  knowledge  of  so  imperfect 
a  degree,  as  now  it  is  of,  shall  vanish 
away :  here  we  know  what  we  know  by 
divine  revelation,  but  in  part;  and  we 
prophesy  by  inspiration,  but  in  part. 

10  But  when  that  which  is  perfect 
is  come,  then  that  which  is  in  part 
shall  be  done  away. 

As  the  imperfect  twilight  is  done  away 
by  the  opening  of  tlie  perfect  day  ;  so  at 
death,  when  that  which  is  perfect  takes 
place,  then  that  which  was  imperfect  shall 
be  done  away.  Blessed  be  God  for  the 
hopes  of  that  blessed  place  and  state,  where 
all  imperfections  shall  cease,  especially  the 
imperfection  of  our  knowledge.  Alas ! 
here  all  that  we  know,  either  of  the  word 
or  works  of  God,  is  but  a  part,  a  little 
part ;  and  blessed  be  God  that  this  perfect 
state  doth  not  succeed  the  imperfect  one 
after  a  long  interval,  (at  the  resurrection 
and  re-union  of  the  body,)  but  the  imper- 
fect state  of  the  soul  immediately  is  done 
away  by  the  coming  of  the  perfect  one  •, 
the  glass  is  laid  by  as  useless,  when  we 
come  to  see  face  to  face,  and  eye  to  eye. 

0  happy  and  vast  difference  betv/een  the 
christian's  present  -vnd  future  state!  True, 
he  now  begins  to  ki  ^w  ;  he  knows  in  part 
here;  but  verily  wha.  he  here  knows  is 
little  of  what  he  should  know,  little  of  that 
he  might  know,  little  of  that  others  know, 
little  of  that  he  desires  to  know,  and  little 
of  that  he  shall  know,  when  he  comes  to 
heaven ;  then  all  imperfections  shall  be 
dune  away,  ivlien  that  vihich  is  ptrfcct  is 
come. 

11  Wlien  I  was  a  child,  I  spake 
as  a  child,  I  understood  as  a  child, 

1  thouglit  as  a  child  ;  but  when  I 
became  a  man,  I  put  away  childish 
things. 

Here  the  apostle  compares  the  christian's 
imperfect  slate  of  knowledge  and  holiness 
ill  this  life  to  a   state  of   childhood  ;    his 


perfect  state  of  holiness  and  happiness  in 
iieaven  to  a  state  of  manhood.  As  a  child 
conceives,  thinks,  and  speaks,  of  things 
suitable  to  his  childish  state  ;  but  when  he 
comes  to  manly  perfection,  and  to  the  full 
use  and  exercise  of  his  reason,  he  then  puts 
away  childish  conceptions  and  things: 
thus  it  is  with  the  best  of  us  in  this  life; 
like  children  we  conceive  and  think,  we 
discourse  and  speak,  of  spiritual  things,  in 
a  contused  and  imperfect  manner ;  but 
when  we  arrive  at  our  state  of  manly  per- 
fection in  heaven,  we  shall  have  knowledge 
and  all  other  graces  perfected.  Learn 
hence.  That  christians  must  stay  for  perfect 
knowledge,  till  they  come  to  maturity  and 
ripeness  of  age  ;  children  must  not  expect 
to  know  what  men  know.  Solomon's 
knowledge  on  earth,  so  famously  celebrated, 
will  be  but  ignorance,  compiled  with  the 
knowledge  and  enlargements  which  the 
saints  have  in  heaven ;  there  in  natural 
things  they  shall  be  exact  philosophers,  in 
spiritual  things  complete  divines;  all  dark 
scriptures  shall  be  clear  to  them,  all  the 
knotty  intrigues  of  providence  wisely  re- 
solved :  in  a  word,  there  they  shall  know 
God  himself  perfectly,  though  they  can 
never  know  him  to  perfection. 

12  For  now  we  see  through  a 
glass,  darkly ;  but  then  face  to 
face:  now  I  know  in  part;  but 
then  shall  1  know  even  as  also  I  am 
known. 

As  if  the  apostle  had  said,  Now  in  our 
minority  we  see  divine  revelations,  as  the 
prophets  did  of  old,  in  a  dark  enigmatical 
manner,  and  by  symbolical  representations 
of  things  upon  the  fancy,  as  in  a  glass; 
but  then  in  the  adult  stale  of  the  church 
we  shall  see  them  after  the  Mosaical  man- 
ner, in  a  way  more  accommodated  to  hu- 
man nature,  and  as  it  were  face  to  face ; 
we  shall  see  cleady,  immediately,  not  by 
reflection,  but  by  intuition.  These  adverbs, 
vow  and  then,  distinguish  the  twofold  state 
of  gracious  souls  ;  and  show  what  they  are 
whilst  confined  to  the  body,  and  what 
they  shall  be  when  emancipated  and  freed 
from  the  body,  that  clog  of  mortality 
which  now  hangs  upon  them.  Observe . 
here,  1.  That  our  imperfect  knowledge  of 
God  is  set  forth  by  SL..;ng  in  a  glass,  be- 
cause it  is  a  weak  and  imperfect  vision  ;  a 
glass  gives  but  a  weak  and  languid  repre- 
sentation  of  the  face  that  is  seen  in  it ;  and 
because  it  is  a  vanishing  and  transient 
vision,  a  man  having  looked   in  a  glass, 


206 


1  CORINTHIANS, 


Cli 


XIV 


presently  forgets  what  lie  saw  there :  and 
because    it    is   no    immediate    sight,    but 
vtt'diante  specula,  by  the  glass  of  his  word 
and   ordinances    we    see  and    understand 
something  of  God's  nature  and  will ;  though 
after  all   our  searchings  here  to  find  out 
what   God  is,  we  rather  know   what  he  is 
not,  than  are  able  to  declare  what   he  is. 
Observe,  2.    That  such  as   have  seen  God 
here,  as  in  a  glass,  in  the  glass  of  his  or- 
dinances and   providences,  in  the  glass  of 
his  word  and  works,  shall  see   him  face  to 
face,  and  fix  their  eye  upon  him  in  heaven 
to  all  eternity  :  when  once   the  pious  soul 
is  unsheathed  from  the  body,  it   glistens 
gloriously ;  as   soon  as  the  cage  is  open, 
this  bird  soars  aloft,  and  sings  melodiously. 
It  is  death's  office  to  beat  down  the  parti- 
tion-wall, a  gross,  earthly  body;  and  then 
the  glorified  soul   shall  "have  a  clear  and 
perfect  vision,  an  immediate  and  possessive 
vision,  a  satisfying  and  soul-transforming 
vision,  a  permanent  and  eternal  vision,  of 
the  holy  and  blessed  God,  which  the  apos- 
tle here  calls  seeing  face    to  face.      Ob- 
serve, 3.  How  St.  Paul  in  the  ktter  words 
of  the  verse  gives  us  a  plainer  expression  of 
that   which    before   he   had  spoken   more 
darkly  and   obscurely :    Now  I  know  in 
vart,  hut  then   I  shall  know  even  as  also 
I  am  known.     Where  note.  How  the  apos- 
tle changes  the  person  :    before  it  was,  we 
see  through  a  glass  darkly  ;    here  it    is, 
J  know  in  part^    He   had   included  him- 
self before  in  the  word  we;  but  he  doth  it 
more  apparently   in  saying,  I.       Now  I 
know  in  part.     When  so  great  an  apostle 
acknowledges  the  imperfection  of  his  know- 
ledge, who  can,  who  dare,  boast   of  the 
largeness  of  his  understanding  ?      Note  far- 
ther, The  apostle's   saying.  Now   I  know, 
intimates,  that  he  had  begun  his  acquaint- 
ance with  God  here,  which   he  expected 
should  be  improved  and  perfected  in  hea- 
ven ;  he  that  knows  not  God  in  part  here, 
shall  never  know  him  face  to  face  in  glory ; 
heaven  is  a  place  of  perfection  indeed,  but 
:iotliing  is  perfected  there,  that   was  not 
begun   here;    no  knowledge,  no  holiness, 
will  be  consummated  there,  which  did  not 
commence  and  begin  here.      Observe,  4. 
When  the  apostle   says.   We   shall  knoxi> 
even  as  we  are  known  ;  he  means,  that  we 
shall  know  God  as  really  and  truly,  though 
not  so  fully  and  comprehensibly,  as  he  knows 
us ;  we  shall  knov/  him  in  his  nature  and 
attributes;  then  and  there  will  his  wonder- 
ful  clemency    be    sweetly   displayed,    his 
exact  justice  visibly  demonstrated,"  his  per- 


fect wisdom  clearly  unfolded,  all  the  knotty 
intrigues  of  providence  wisely  resolved,  all 
the  mysteriousdepthsof  divine  counsels  fully 
discovered,  to  tiie  delightful  satisfaction  of 
the  admiring  and  adoring  soul,  who  shall  then 
see  as  it  is  seen,  and  know  as  it  is  known. 

13  And  now  abideth  faitli,  hope, 
charity,  these  three  ;  but  the  great- 
est of  these  is  charity. 

The  design  of  the  apostle  in  these  words 
is,  1.  To  inform  the  Corinthians,  that  the 
sanctifying    graces    of   faith,    hope,    and 
charity,  are  far  to  be  preferred  before  all 
the  fore-mentioned  extraordinary   gifts   of 
prophecy,    miracles,  tongues;  healing  the 
sick,  and   raising  the  dead,  not  excepted. 
The  least  degree  of  sanctifying  grace  from 
the  Holy  Spirit  is  to  be  preferred,  with  re- 
spect to  ourselves,  before  the  largest  measure 
of  extraordinary  gifts,  which  are  wholly  for 
the  good  and  benefit  of  others.     2.  As  our 
apostle  had  compared  gifts  and  graces  to- 
gether   before,   so     he     compares    graces 
amongst  themselves   now.      Faith,   hope, 
and  charity,  are  set  in  competition,  and  the 
preference  given  to  the  last;    partly   with 
respect  to  its  present  excellency,  for  charity 
is  the  end,  to  which  faith  and  hope  are  but 
the  means  ;  and  partly  with  respect  to  its 
future  duration.     Faith  and  hope  will  vanish 
with   this  life  ;  faith  will  end  in  sight,  and 
hope  in  enjoyment ;  but  charity  will  never 
be  outdated,  but  last  and  flourish  when  we 
come  to  heaven,  and  be  a  special  ingredient 
in,  and  a  considerable  part  of,  our  happiness 
there,  which  consists  in  the  rapturous  con- 
templation of  divine  love;  in  loving,  prais- 
ing, admiring,  and   adoring  God,  our  great 
Creator,  and  in  loving  all  whom  he  loves, 
and  that  eternally.— Learn,  1.  That  faith, 
hope,  and  love,  are  abiding  graces ;  they 
do  and  must  keep  house,  not  only  in  the 
church-militant  in  general,  but  in  the  soul  of 
every  member  of  the  church-militant  in  par- 
ticular.    Learn,  2.  That  of  all  these  graces, 
charity  is  the  greatest  and  most  excellent,  1. 
In  regard  of  its  extent,  reaching  to  God,  an- 
gels, and  men.     2.  In  regard  of  its  use,  ex- 
tending to  the  good  of  others  ;  whereas  faith 
and  hope  are  particular  and  private  graces. 
3.  In  regard  of  perfection,  as  rendering  us 
more  like  to  God.     4.  In  regard  of  duration  : 
farewell  faith  and  hope,  when  we  coine  to 
heaven  ;  but  welcome  love.     Therefbre  the 
greatest  of  these  is  char'ifii- 

CHAP.  XIV. 

tlie  tnelflli  cliapter  ac- 
ri'^    will,    tlie    wor.dfrfiil 


1  CORINTHIANS. 


Chap.  XIV 


diversity  and  disparity  of  spiritual  K'flS  wliicli 
the  wisdom  of  God  siiw  then  fit  to  bestow  upon 
the  church  for  the  propa-^iion  and  confirmation 
of  Christianity,  and  farther  declared,  that  the 
intent  and  design  of  thcni  wa^  no  other  than  the 
common  and  universal  <;Mod  ;  in  the  thirteenth 
chapter  he  recomnioiids  to  them,  and  admirably 
deciphers  before  tlieni,  that  great  and  noble 
grace  of  charity,  which  will  render  us  eminent 
and  useful  in  the  world,   which  sets  off  all  other 

fifts  and  endowments  whatsoever,  and  directs  us 
ow  to  manage  tliem  to  the  best  advantage.  And 
here  he  begins  this  fourteenth  chapter  now  be- 
fore us,  with  a  persuasive  to  follow  and  pursue 
so  incomparable  a  grace  and  virtue  with  the 
utmost  eagerness  and  vigour,  and  not  to  give 
over  till  we  have  perfectly  attained  it;  for  thus 
he  speaks  : 

J70LL0W  after  charity,  and  de- 
sire spiritual  5f?/(fs  ;  but   ratiier 
that  ye  may  prophesy. 

Observe  here,  1 .  The  apostle  propounds 
to  the  Corinthians  a  threefold  object:  cha- 
rity, spiritual  (rifts,  and  prophecy.  Cha- 
rily has  the  precedency  and  pre-eminency  ; 
the  apostle  not  only  prefers  it  before  ail 
other  gifts,  but  before  the  most  useful  and 
excellent  graces,  even  faith  and  hope  ;  for 
service  and  benefit  to  the  church  of  God, 
it  exceeds  Ihem  all.  Next  he  mentions 
spiritual  gifts :  such  were  the  gift  of 
tongues,  the  gift  of  miracles,  the  gift  of 
healing,  and  lastly,  prophecy,  by  which 
we  are  to  understand  an  ordinary  set  course 
of  preaching,  interpreting  and  opening  the 
holy  scriptures,  which  contain  a  revelation 
of  God's  mind  and  will.  Observe,  2.  A 
threefold  act  recommended,  answerable  to 
a  threefold  object  propounded.  An  act  of 
prosecution  ;  Smksts,  prosecute  and  follow 
after  charity  as  close  as  your  persecutors 
pursue  and  follow  after  you.  It  imports  a 
most  earnest,  vigorous,  and  vehement  pur- 
suit. An  act  of  emulation  ;  ZrjXurf,  De- 
sire earnestly  spiritual  gifts.  An  act  of 
election  and  choice  :  Choose  rather  that 
yc  may  prophesy,  ox  clearly  understand  the 
mind  of  God  yourselves,  and  have  an 
ability  to  expound  and  explain  it  to  others  ; 
this  will  bring  most  glory  to  God,  most 
profit  to  his  church,  and  most  comfort  to 
yourselves. 

2  For  he  that  speaketh  in  an  ■un- 
known tongue,  speaketh  not  unto 
men,  but  unto  God  :  for  no  man  un- 
derstandeth  him  ;  howbeit  in  the 
Spirit  lie  speaketh  mysteries.  3 
But  he  that  prophesieth,  speaketh 
unto  men  to  edification,  and  exhorta- 
tion, and  comfort. 

Here  observe,  1.  That  the  gift  of  tonsfues, 


207 


or  speaking  divers  languages,  was  greatly 
valued  and  much  desired  by  some  in  the 
church  at  that  time  ;  probably  for  this 
reason,  because  the  apostles  were  very  emi- 
nently endowed  with  this  gift,  the  Holy 
Ghost  descending  upon  them  in  the  shape 
of  cloven  tongues ;  but  yet  the  gift  of  pro- 
phecy, that  is,  of  understanding  and  inter- 
preting God's  will,  was  clearly  the  more 
valuable  and  desirable  accomplishment ; 
for  though  speaking  with  tongues  created 
more  admiration,  and  conciliated  greater  ve- 
neration to  the  speaker,  yet  prophesying 
was  by  far  the  most  excellent  gift,  and  tend- 
ed  most  to  the  edification  of  the  church  : 
it  is  far  better  to  do  good,  than  to  appear 
great:  that  is  most  valuable  and  excelling 
which  is  most  advantageous  and  edifying. 
Observe,  2.  How  the  apostle  enters  upon 
a  comparison  between  the  gift  of  speaking 
in  an  unknown  tongue,  and  prophesying  or 
speaking  plainly  to  the  church's  benefit  and 
comfort.  He  that  speaketh  in  an  unknown 
tongue,  that  is,  in  a  language  not  zm- 
derstood,  not  explained  or  interpreted,  he 
speaketh  not  unto  men  ;  that  is,  not  to  the 
understanding  of  men,  for  none  understand 
him  ;  but  to  God  only,  he  alone  under- 
stands him  ;  and  though  in  the  Spirit  he 
speaks  mysteries,  or  the  deep  things  of  God, 
yet  all  this  is  not  to  edification,  because 
not  understood  by  the  church.  Whereas, 
he  that  prophesieth,  that  is,  he  that  intelli- 
gibly openeth  and  applieth  the  word  of 
God  to  his  auditors  in  the  congregation, 
what  he  speaks  conduces  exceedingly  to 
their  edification  and  consolation.  Here 
note,  That  the  apostle  not  only  dislikes, 
but  plainly  forbids,  preaching,  praying, 
and  all  other  offices  being  performed  in  the 
church  in  a  language  not  understood.  So 
that  the  practice  of  the  church  of  Rome  in 
their  Latin  prayers  is  a  flat  contradiction 
to  this  whole  chapter,  and  to  the  practice 
of  the  primitive  church.  Acts.  iv.  24;  who 
lifted  up  their  voice  with  one  accord,  and 
offered  up  a  reasonable  service  to  God. 
The  prayers  of  the  Jewish  church  were  made 
in  the  Hebrew  tongue ;  and  God  gave  the 
gift  of  tongues  to  the  christian  church,  that 
the  apostles  might  establish  the  worship 
of  God  in  every  nation  in  their  own  lan- 
guage. 

4  He  that  speaketh  in  an  un- 
known tongue  edifieth  himself;  but 
lie  that  propliesicth  edifieth  the 
church.  5  I  would  that  ye  all  spake 
with    toiiirucs,    hut    rrither    that    ve 


20G 


I  CORINTHIANS. 


Chap.  XIV. 


prophesied  :  for  greater  is  he  that 
prophesieth  than  he  that  speaketh 
with  tongues,  except  he  interpret, 
that  the  church  may  receive  edify- 
ing. 6  Now,  brethren,  if  I  come 
unto  you  speaking  with  tongues, 
what  shall  I  profit  you,  except  I 
shall  speak  to  you  either  by  revela- 
tion, or  by  knowledge,  or  by  pro- 
phesying, or  by  doctrine  ? 

Observe  here,  1.  Another  argument  used 
by  the  apostle  to  prove  the  gift  of  prophe- 
sying, that  is,  of  interpreting  the  holy 
scripture,  to  be  far  more  excellent  than  the 
gift  of  tongues,  separated  from  the  gift  of 
interpretation :  he  that  speaketh  in  an 
unknown  tongue  edifies  none  but  himself, 
because  none  but  himself  understands  it ; 
but  he  that  teacheth,  instructeth,  and  ex- 
horteth  others,  edifieth  the  church,  or  the 
whole  assembly  that  he  spake  in.  Observe, 
2.  The  apostle  wishes  they  all  had  the  gift 
of  tongues,  because  they  were  so  very  co- 
vetous and  desirons  of  them  :  though,  alas ! 
rather  for  their  own  ostentation  than  the 
church's  edification  :  yet  he  rather  desires, 
with  Moses,  t/iat  all  the  Lord's  people 
were  prophets  ;  that  is,  directed  and  assist- 
ed by  the  Spirit  of  God,  to  deliver  plainly 
and  persuasively  the  will  of  God  to  men  ; 
for  he  is  the  greatest  in  the  church  who  is 
most  edifying ;  and  he  that  prophesieth, 
edifieth  more  than  he  that  speaketh  all 
languages  uninterpreted.  Observe,  3.  He 
amplifies  this  by  instancing  in  his  own 
person:  If  I  come  to  i/ on  speaking  with 
tongues ;  as  if  he  had  said,  I  wonder  whe- 
ther what  you  so  admire  in  others  would 
please  you  in  me  !  suppose  that  I,  whom 
God  has  eminently  endowed  with  the  gift 
of  tongues,  should  come  and  speak  to  you 
in  the  Arabian  language,  what  good  would 
it  do  you  ?  What  would  you  be  the  wiser 
or  better  for  me,  should  I  make  known  to 
you  some  revelation  which  I  immediately 
received  from  God,  or  open  to  you  some 
truth  which  you  knew  not  before,  or  urge 
you  to  some  needful  duty,  or  doctrinally 
expound  to  you  the  matters  of  faith  and 
obedience  recorded  in  the  gospel,  if  either 
myself  or  some  interpreter  did  not  make 
■what  I  say  intelligible  to  you,  what  will  it 
profit  you  ?  To  deliver  the  mind  and  will 
of  God  plainly  and  persuasively  to  the 
church's  benefit  and  edification,  is  much 
more  acceptable  to  God,  profitable  to  man, 
and  comfortable  to  ourselves,  than  to  speak 


with  the  tongues  of  men  and  angels,  in 
language  not  understood,  or  not  heard. 

7  And  even  things  without  life 
giving  sound,  whether  pipe  or  harp, 
except  they  give  a  distinction  in  the 
sounds,  how  shall  it  be  known  what 
is  piped  or  harped  ?  8  For  if  the 
trumpet  give  an  uncertain  sound, 
who  shall  prepare  himself  to  the 
battle?  9  So  likewise  ye,  except 
ye  utter  by  the  tongue  words  easy 
to  be  understood,  how  shall  it  be 
known  what  is  spoken  ?  for  ye  shall 
speak  into  the  air. 

Our  apostle  here  proceeds  to  illustrate 
his  former  arguments  by  a  similitude  taken 
from  musical  instruments,  the  one  used  in 
peace,  to  wit,  the  harp ;  the  other  in  war, 
to  wit,  the  trumpet ;  as  they  are  useless,  if 
by  distinction  their  signification  is  not  per- 
ceived ;  for  if  a  man  hears  not,  or  under- 
stands not,  the  sound  of  the  harp  or  trura 
pet,  he  cannot  prepare  himself  either  for  the 
dance,  or  the  battle :  so  if  persons  in  the 
church  do  not  speak  intelligibly,  they  will 
nothing  edify  :  it  is  like  beatmg  the  air,  all 
in  vain  and  to  no  purpose. 

10  There  are,  it  may  be,  so  many 
kinds  of  voices  in  the  world,  and 
none  of  them  is  without  signification. 
11  Therefore  if  I  know  not  the 
meaning  of  the  voice,  I  shall  be  unto 
him  that  speaketh  a  barbarian  ;  and 
he  that  speaketh  shall  be  a  barba- 
rian unto  me.  12  Even  as  ye,  for- 
asmuch as  ye  are  zealous  of  spiritual 
gifts,  seek  that  ye  may  excel,  to  the 
edifying  of  the  church. 

Here  the  apostle  tells  them.  That  there 
may  probably  be  as  many  voices  or  lan- 
guages in  the  world  as  there  are  nations  ; 
and  every  nation  understands  its  own 
lauguage,  and  commonly  no  other.  Now, 
says  the  apostle,  if  he  that  has  the  gift  of 
tongues  speak  to  you  in  a  language  which 
ye  understand  not,  will  he  not  be  a  barba- 
rian unto  you  ?  And  if  you  talk  to  him  in 
a  language  he  understands  not,  will  you  not 
be  barbarians  unto  him  ?  Verily,  it  will  be 
just  as  if  two  men  of  two  different  countries 
should  talk  to  one  another,  and  neither  under- 
stands a  word  of  each  other.  He  farther  adds, 
Tiiat  seeing  they  were  so  very  desirous  of 
(he  extraordinary  gifts  of  the  Spirit,  they 


Cliap.  XIV 


I  COUINTIllANS. 


209 


should  seek  those  gifts  especially  by  wtiicli 
the  church  may  receive  edification  and  ad- 
vantage :  Scefc  t/iiit  ye  may  excel,  to  the 
edify imr  of  the  church.  Here  note,  1. 
Th'e  noble  end  which  St.  Paul  directs  tiiem 
to  propound  in  what  they  desire  and  de- 
sign, namely,  the  edifying  of  the  church. 
The  churcii's  edification  siwuld  be  the 
scope  of  all  her  members',  especially  of  all 
her  ministers',  wishes  and  prayers,  enter- 
prizes,  and  endeavours:  our  first  care  should 
be  to  lay  a  right  foundation,  namely,  the 
doctrine"  of  redemption  and  salvation,  by 
the  meritorious  undertaking  of  Ciirist  Jesus 
our  Lord,  the  eternal  Son  of  the  Father. 
Our  next  care,  that  our  superstructure  be 
answerable  to  our  foundation  ;  this  being 
solid  and  substantial,  that  must  be  so  too  ; 
acquainting  persons  with  the  whole  will  of 
God,  and  the  whole  duty  of  man.  Note, 
2.  The  operation  to  be  pertbrnied,  and  the 
means  to  be  used,  in  order  to  this  noble 
end:  Seek  that  ye  may  excel;  that  is, 
passionately  desire  and  endeavour  that  you 
may,  by  the  gifts  and  graces  of  the  Holy 
Spirit,  be  eminently  qualified  for  edifying 
and  building  the  church  of  God  ;  Seek 
that  ye  may  excel,  to  the  edijying  of  the 
church.  Learn  hence,  L  That  the  edifying 
of  the  church,  and  the  improvement  of  its 
members  in  knowledge,  faith,  and  holiness, 
is,  and  ought  to  be,  the  great  end  which 
the  ministers  of  God  propound  to  them- 
selves in  the  use  of  their  gifts,  and  discharge 
of  their  office.  Learn,  2.  Tiiat  the  edifying 
of  the  church  being  the  proper  office  of  the 
ministers  of  Christ,  they  should  study  to 
excel  in  all  -gifts  and  graces  conducing 
thereunto,  by  such  means  and  methods  as 
are  proper  for  that  end  ;  namely,  by  fer- 
vent prayer  to  God  for  divine  illumination 
and  knowledge,  by  reading  the  scriptures 
with  great  attention  and  application  of 
mind,  by  studying  other  authors  in  order 
to  that  end,  by  deep  meditation,  by  judi- 
cious, zealous,  and  laborious  preaching, 
but  especially  by  holy  living.  There  ought 
to  be  a  consecration  of  our  lives,  as  well 
as  of  our  persons,  to  the  service  of  God 
and  his  church  ;  in  this  manner,  especially, 
the  meanest  of  her  ministers  may  seek  that 
they  may  excel,  to  the  edifying  of  the 
c/mrcfi. 


13  Wherefore  let  him  that  speak- 
eth  iti  an  unknotc7i  tongue  pray  that 
he  may  interpret.  14  For  if  I  pray 
ill  an   unknown   tongue,   my    spirit 

vol..    II. 


prayelh;  butmy  iniderslaiuliiigisuii- 
fruitfuK  15  What  is  it  then?  I  will 
pray  with  the  spirit,  and  I  will  pray 
with  the  understanding  also  ;  I  wi[l 
sing  with  the  spirit,  and  I  will  sing 
with  the  understanding  also. 

Observe  here,  How  strongly  the  apostle 
pleads  the  necessity  for  all  public  worship, 
particularly  preaching  or  prophesying, 
praying  and  singing,  to  be  performed  in  a 
language  known  and  understood  by  all  the 
congregation  :  Let  him  that  speaketh, 
preacheth,  or  teacheth,  in  an  unknown 
tongue,  in  which  he  cannot  edify  others, 
pray  for  the  edifying  gift  of  interpretation, 
that  others  may  be  edified  as  well  as  himself; 
otherwise  when  we  pray  in  an  unknown 
tongue,  our  spirit  prayeth,  that  is,  our  own 
gifts  are  exercised  ;  but  our  understanding  is 
unfruittui,  that  is,  unto  others.  If  wc  satisfy 
ourselves,  we  cannot  edify  them.  He  resolves 
tfierefore  to  pray  with  the  spirit,  and  to  sing 
with  the  spirit,  that  is,  with  a  strange  tongue 
ministered  to  him  by  the  Spirit ;  yet  to 
pray  with  the  understanding  also,  that  is,  to 
pray  so  as  others  may  understand  him,  and 
join  with  him,  and  be  edified  by  him. 
Learn  from  hence,  Both  the  impiety  and 
absurdity  of  the  church  of  Rome,  in  ap- 
pointing their  public  offices  to  be  performed 
in  Latin  ;  a  language  which  the  common 
people  in  France,  Spain,  Germany,  yea,  in 
Italy  itself,  do  not  understand  ;  for  the  Latin 
tongue  is  not  now  the  mother  tongue  of  any 
nation  under  heaven  :  and  the  council  of 
Trent  thunders  out  an  aruithema  against 
those  that  say  the  mass  ought  to  be  cele- 
brated only  in  the  vulgar  tongue.  Lord  ! 
what  is  it,  if  this  be  not,  to  otier  the  sacri- 
fice of  fools  ?  How  can  this  be  a  reasonable 
service,  which  is  no  better  than  a  sinful 
taking  God's  name  in  vain.  How  can  their 
hearts  and  tongues  go  along  together,  who 
understand  nothing  which  their  tongues 
utter.  They  neither  know  the  God  they 
pray  to,  nor  yet  the  r/iercies  which  they  pray 
for.  Lord,  pity  the  miserable  souls  in  their 
communion,  who  erect  an  altar,  and  offer 
up  unknown  prayers  to  an  unknown  God. 

16  Else,  when  thou  shalt  bless 
with  the  spirit,  how  shall  he  that 
occupieth  the  room  of  the  unlearned, 
say  Amen  at  thy  giving  of  thanks.^ 
seeing  he  underslandeth  not  what 
thou  sayest.  17  For  thou  verily 
givost  thanks  well,  but   Ihe  other  is 


210 


CORINTHIANS 


not  ediHed.  18  1  thank  my  God,  I 
speak  with  tonejiies  more  tlian  you 
all  :  19  Yet  in  the  church  I  had 
rather  speak  five  words  with  my  un- 
derstanding;, that  ty  my  voice  I  might 
teach  others  also,  than  ten  thousand 
words  in  an  unknown  tongue. 

Our  apostle  still  goes  on,  arguing,  that 
public  prayers  ought  to  be  made  in  a  lan- 
guage understood  by  tiiem  that  pray.  His 
argument  is  this:  The  heart  ought  to  con- 
sent to,  and  agree  with,  the  supplications 
and  prayers  presented  unto  God,  and  to 
testify  its  consent  by  saying  Amen :  but, 
says  the  apostle,  no  man  can  say  A/iien 
to  that  which  he  doth  not  understand,  nor 
be  edified  by  that  which  cannot  be  under- 
stood. For  a  close,  he  fells  them,  that  Al- 
mighty God  had  given  him  the  gift  of  speak- 
ing more  languages  than  all  of  them  put  to- 
gether, that  so  as  an  apostle  he  might  plant 
and  propagate  the  christian  faith  in  and 
throughout  all  nations  ;  yet  he  declares 
he  had  rather  speak  a  few  words  to  the  in- 
struction and  edification  of  his  hearers,  than 
a  multitude  in  a  language  not  understood. 
The  faithful  ministers  of  Christ  have  such  a 
regard  to  the  end  of  their  ministry,  which  is 
the  communicating  of  the  divine  knowledge 
to  the  understandings  of  their  people,  that 
they  had  much  rather  they  should  be  edi- 
fied and  profited,  than  their  own  parts  and 
gifts  applauded  and  admired. 

20  Brethren,  be  not  children  in 
understanding :  howbeit  in  malice 
be  ye  children  ;  but  in  understanding 
be  men. 

As  if  tlie  apostle  had  said.  My  brethren, 
be  not  like  children  in  understanding,  who 
prefer  gay  and  gaudy  things,  which  make 
a  fine  show,  as  the  gift  of  tongues  does, 
before  things  more  useful.  Thus,  do  not 
you  choose  what  best  pleaseth  you,  but  what 
most  profits  others.  I  would  have  you 
indeed  in  some  respects  to  be  as  children, 
namely,  in  innocency  and  harmlessness,  in 
freedom  from  malice,  and  all  kind  of  wick- 
edness ;  but  in  understanding  be  and  act 
as  men,  as  persons  of  mature  judgment, 
who  know  what  is  fittest  to  be  spoken, 
and  best  to  be  done.  To  be  like  children 
in  the  innocency  of  our  actions,  is  a  virtue  ; 
but  to  be  like  them  in  the  impotency  and 
weakness  of  our  understandmg,  is  a  re- 
proach :  In  utidcrstanding  be  men. 


Chap. 

21  In  the  law  it  is  written, 
men   of   other    tongues    and 


XIV. 


With 
other 
lips  will  1  speak  unto  this  people  ; 
and  yet  for  all  that  will  they  not 
hear  me,  saith  the  Lord.  22  Where- 
fore tongues  are  for  a  sign,  not  to 
them  that  believe,  but  to  them  that 
believe  not :  but  prophesying  serv- 
eth  not  for  them  that  believe  not, 
but  for  them  which  believe. 

Observe  here,  How  the  apostle,  to  take 
the  Corinthians  off  from  their  fond  admira- 
tion of  the  gift  of  tongues,  tells  them,  That 
in  the  law,  that  is,  in  the  writings  of  the 
Old  Testament,  particularly  in  Isa.  xxviii. 
1  ] .  it  is  declared,  that  because  the  people 
of  Judah  would  not  be  instructed  by  the 
plain  preaching  of  the  Lord's  prophets, 
therefore  he  would  cause  them  to  be  spo- 
ken to  in  an  unknown  language  ;  namely, 
by  outlandish  enemies  and  armies,  whose 
language  they  should  not  understand  : 
from  whence  he  infers,  that  strange  tongues 
were  not  given  for  a  sign  of  any  good  to 
believers,  but  they  were  given  as  a  token  ra- 
ther of  God's  displeasure  to  unbelievers; 
insomuch  that,  by  the  just  judgment  of 
God,  their  ignorance  by  this  means  would 
be  the  more  increased :  but  the  gift  of  pro- 
phecy serveth  not  only  for  the  conversion 
of  unbelievers,  but  for  the  edification  of  be- 
lievers also  ;  therefore  prophecy,  or  preach- 
ing intelligibly,  is  to  be  preferred  in  the 
church  before  speaking  with  tongues. 

23  If  therefore  the  whole  church 
be  come  together  into  one  place,  and 
all  speak  with  tongues,  and  there 
come  in  those  that  are  unlearned  or 
unbelievers,  will  they  not  say  that 
ye  are  mad  ?  24  But  if  all  prophe- 
sy, and  there  come  in  one  that  be- 
lieveth  not,  or  one  unlearned,  he  is 
convinced  of  all,  he  is  judged  of  all, 
25  And  thus  are  the  secrets  of  his 
heart  made  manifest ;  and  so,  fall- 
ing down  on  his  face,  he  will  wor- 
ship God,  and  report  that  God  is  in 
you  of  a  truth. 

To  convince  the  Corinthians  that  pro- 
phecy was  far  more  excellent  than  the  gift 
of  tongues,  the  apostle  here  argues  from  the 
absurdity  of  speaking  in  the  congregation 
with  a  strange  tongue  uninterpreted  ;  Will 
they  not  nay  yc  arc  mad  ?      And    from 


Chap.  XIV. 


I  CORINTHIANS. 


211 


the  utility  and  advantage  of  speaking  in  a 
language  understood,  it  convinceth  and 
converteth  sinners  :  He  is  convinced  of  all, 
he  is  judged  of  all.  As  if  the  apostle  had 
said,  Wiien  the  church  meets  together,  if 
all  that  speak  should  speak  in  a  strange 
tongue,  what  will  an  ignorant  or  unbeliev- 
ing person,  coming  into  the  congregation, 
think  or  say  ?  Will  he  not  apprehend  you 
to  be  madmen  ?  Whereas  if  all  that  speak 
do  prophecy  and  interpret  scripture  to  the 
edification  of  the  church,  in  such  a  case, 
if  an  unbeliever  comes  in,  he  is  convinced, 
discovered,  judged  by  ail  them  that  pro- 
phesy, and  the  secrets  of  his  heart  are 
made  manifest  to  himself:  and  so,  falling 
down,  he  will  adore  God,  the  searcher  of 
the  heart,  and  report,  from  his  own  expe- 
rience, that  God  is  in  or  among  you  of  a 
truth.  Where  note.  Whence  prophesying 
or  preaching  of  the  word  has  its  convincing 
power,  and  converting  efficacy,  namely, 
from  that  God  who  is  present  in  and  with 
his  own  word  :  God  is  in,  or  with,  you  of 
a  truth.  When  Almighty  God  quickens 
the  word  with  his  own  Spirit,  and  clothes 
it  with  his  own  power,  when  he  bids  it  go 
in  his  might,  and  prevail  in  his  strength, 
the  strongest  holds  of  ignorance  and  un- 
belief, of  obstinacy  and  rebellion,  fall  to  the 
ground  like  the  first-ripe  figs  shaken  with 
the  wind  :  when  the  unlearned  or  idiot 
comes  into  the  assembly  of  the  saints,  he  is 
convinced  of  all,  he  is  judged  of  all,  he 
falls  doicn  and  v:onkips.  What  is  it  that 
works  this  sudden  change  ?  Not  the  preach- 
ing of  men,  but  the  power  of  God :  He 
■will  report  that  God  is  in  you  of  a  truth. 
The  arm  of  grace  in  the  ministry  of  the 
word  is  victorious  and  invincible  ;  the  ef- 
ficacy and  success  of  the  word  depends 
not  on  the  parts  of  a  man,  but  the  power 
of  God. 

26  How  is  it  then,  brethren  ? 
when  ye  come  together,  every  one 
of  you  liath  a  psalm,  hath  a  doc- 
trine, hath  a  tongue,  hath  a  reve- 
lation, hath  an  interpretation.  Let 
all  things  be  done  unto  edifying. 

From  this  verse  to  the  end  of  the  chap- 
ter, the  apostle  lays  down  particular  pre- 
cepts for  the  preservation  of  decency  and 
good  order  in  the  church  of  God  ;  and  first 
he  advises,  when  they  came  together  into 
the  public  assemblies,  that  //'  any  of  them 
had  a  psalm  or  hymn  suggested  to  theni 
by  the  Spirit  of  God,  to  iiis  glory,  and  the 


church's  edification  ;  or  had  a  doctrine, 
either  for  instruction  or  consolation  ;  or 
had  a  strange  tongue,  or  the  gift  of  inter- 
preting tongues  :  let  it  be  how  it  will,  he 
exhorts  that  all  be  done  so  as  may  most  and 
best  tend  to  the  benefit  and  edification  of 
the  church,  which  is  the  true  end  of 
church  assemblies.  The  great  end,  design, 
and  aim,  which  those  who  administer  in 
holy  things  ought  to  propound  to  them- 
selves in  all  their  public  administrations,  is 
the  church's  edification,  the  people's  growth 
and  improvement  in  knowledge,  faith,  and 
holiness.  Let  all  things  be  done  to  edify- 
ing ;  that  is,  let  all  your  public  offices  be 
so  performed,  and  in  such  a  manner,  as 
may  best  conduce  to  the  end  for  which 
they  were  designed. 

27  If  any  man  speak  in  an  un- 
known tongue,  let  it  be  by  two,  or  at 
the  most  by  three,  and  that  by 
course ;  and  let  one  interpret.  28 
But  if  there  be  no  interpreter,  let 
him  keep  silence  in  the  church ; 
and  let  him  speak  to  himself,  and  to 
God.  29  Let  the  prophets  speak 
two  or  three,  and  let  the  other 
judge.  30  \i  any  thing  he  xe\G-a\ti\ 
to  another  that  sitteth  by,  let  the 
first  hold  his  peace.  31  For  ye 
may  all  prophesy  one  by  one,  that 
all  may  learn,  and  all  may  be  com- 
forted. 32  And  the  spirits  "  the 
prophets  are  subject  to  the  pro- 
phets ;  33  For  God  is  not  the  au- 
thor of  confusion,  but  of  peace,  as 
in  all  churches  of  the  saints. 

Our  apostle's  next  advice  for  the  church's 
edification,  is  this.  That  such  as  had  the 
gift  of  tongues  should  not  speak  all  together, 
but  two  or  three  successively,  one  after  an- 
other ;  and  that  one  interpret  what  was 
so  spoken,  to  the  benefit  and  edifying  of 
the  church.  But  if  there  were  no  inter- 
preter present,  let  him,  says  the  apostle, 
that  only  speaks  with  tongues,  keep  silence 
in  the  church  ;  and  let  him  only  speak 
mentally  to  himself  and  to  God,  in  prayer 
and  thanksgiving.  The  same  advice  he 
gives  to  them  that  prophesied ;  to  wit,  that 
only  two  or  three  of  them  should  prophesy 
successively,  in  order  to  the  church's  edi- 
fication, and  that  the  rest  of  the  prophets 
should  sit  still  and  judge,  examining  their 
doctrines  by  the  rule  of  the  word  -.  fors;iys 
P  2 


212 


CORINTHIANS. 


Chap.  XIV, 


he,  the  spirits  of  the  prophets  are  sub- 
ject to  the  prophets  ;  that  is,  the  doctrines 
which  the  prophets  deliver  are  apt  to  be 
judged  and  examined  by  other  prophets, 
whether  they  be  agreeable  to  the  word  of 
God  or  not  :  or  the  instinct  by  which  the 
prophets  pretend  to  be  moved  at  that  time 
to  prophesy,  is  subject  to  the  judgment 
and  censure  of  other  prophets  who  are  en- 
dowed with  the  same  gift.  And  thus  he 
declares,  that  all  that  are  prophets,  and 
prophetically  inspired,  may  prophesy,  pro- 
vided it  be  done  orderly  and  successively, 
without  occasioning  disorder  and  confusion 
in  the  church  ;  and  so  managed  as  to  an- 
swer the  great  end  of  the  institution ; 
namely,  the  instruction,  edification,  and 
consolation,  of  the  church  ;  For  God  is 
not  the  author  of  confusion,  but  of  peace. 
Confusion  is  so  far  from  being  of  divine 
inspiration,  that  it  is  hateful  to  God,  who 
requires  that  peace  and  order  should  be 
kept  and  maintained,  not  only  in  the 
church  of  Corinth,  but  in  all  the  churches 
of  the  saints.  That  which  breaks  order, 
doth  also  break  peace  :  for  there  can  be  no 
true  peace  without  order ;  and  God  is  not 
the  author  of  disorder  and  confusion  in  the 
churches,  but  of  peace.  Here  by  the  way 
let  us  observe  and  note.  That  speaking  and 
preaching  in  the  public  assemblies  is  limit- 
ed all  along,  by  the  apostle,  to  the  pro- 
phets. Let  the  prophets  speak  ;  not  the 
common  people ;  they  were  to  sit  by,  it 
was  no  part  of  their  business  to  speak,  but 
to  examine  what  was  spoken  by  the  rule 
of  the  word.  The  authoritative  preaching 
of  the  gifted  brethren,  at  the  call  of  a  pri- 
vate congregation,  was  no  more  permitted 
by  St.  Paul,  than  his  suffering  of  women  to 
speak  in  the  church  ;  none  but  prophets, 
or  persons  in  office,  appointed  for  the  work 
of  preaching,  were  ever  suffered  to  under- 
take it  in  the  primitive  times,  and  down- 
wards, till  very  lately.  Let  such  as  first 
gave,  and  still  give,  encouragement  to  the 
contrary,  consider  how  they  will  answer 
it  at  the  bar  of  God,  who  is  not  the  author 
of  such  confusion  and  disorder,  but  of 
peace. 

34  Let  your  women  keep  silence  in 
the  churches  :  for  it  is  not  permitted 
unto  them  to  speak  ;  but  they  arc 
commanded  to  be  under  obedience, 
as  also  saith  the  law,  35  And  if 
they  will  learn  any  thing,  let  (hem 
ask   their  husbands  at  homo  :   for  it 


is  a  shame  for  women  to   speak  in 
the  church. 

A  farther  rule  is  here  given  by  the  apostle 
for  maintaining  decency  and  order  in  the 
public  assemblies;  namely,  that  the  women 
should  never  presume  to  speak  or  utter  any 
thing  as  public  teachers  in  the  congrega- 
tion ;  no,  nor  so  much  as  ask  any  question 
publicly.  Almighty  God  having  by  his 
law  made  subjection  Cnot  public  instruc- 
tion) their  duty,  of  which  silence  is  a  token. 
Here  observe.  That  it  is  not  the  women's 
speaking  in  the  public  assemblies,  when 
they  join  with  the  congregation  in  singing 
of  psalms  and  prayer,  but  their  speaking 
by  way  of  teaching  and  prophesying  that 
is  there  forbidden.  Note  larther.  That 
the  means  of  instruction  were  not  denied 
the  women  ;  at  home  they  might  put  forth 
questions  to  their  husbands,  for  their  own 
information  and  satisfaction  ;  but  to  do  any 
thing  like  this  publicly  was  a  shame,  or 
indecent  thing,  both  to  the  church,  the 
husband,  and  herself.  Still  observe.  How 
the  God  of  order  calls  for  order,  and  de- 
lights in  decency,  especially  in  places 
where  his  religious  worship  is  celebrated. 
He  has  unworthy  thoughts  of  God,  that 
thinks  him  either  a  patron  of,  or  pleased 
with,  any  disorder,  either  in  civil  affairs,  or 
religious  services. 

3G  What !  came  the  word  of 
God  out  from  you  ?  or  came  it  unto 
you  only  ?  37  If  any  man  think 
himself  to  be  a  prophet,  or  spiritual, 
let  him  acknowledge  that  the  things 
that  I  write  unto  you  are  the  com- 
mandments of  the  Lord.  38  But 
if  any  man  be  ignorant,  let  him  be 
ignorant. 

These  words  are  looked  upon  by  in- 
terpreters as  a  smart  reflection  upon  some 
of  the  mmisters  and  members  of  the  church 
at  Corinth ;  who  from  a  high  opinion 
which  they  had  of  themselves  and  their 
own  management,  would  not  submit  to  the 
foregoing  precepts,  canons,  and  rules,  for 
order  and  decency  in  the  church  of  God. 
What,  says  the  apostle,  do  you  think  that 
you  have  all  the  word  and  will  of  God  ? 
Doth  all  knowledge  of  scripture,  and  resolu- 
tion of  doubts,  rest  in  your  breasts,  and  flow 
out  of  your  lips?  Consider,  you  are  not 
the  first  church  that  was  planted,  (Jerusa- 
lem was  before  you,)  the  gospel  was  sent 
to  you,  it  did  not  come  out  first  from  you. 


Chap.  XV. 


1  CORINTHIANS. 


213 


Whence  learn,  That  all  kind  ot  scorn  is  not 
always  uncomely  :  men  are  apt  to  overrate 
themselves,  and  to  overvalue  tiieir  own 
abilities,  as  if  they  had  engrossed  all  know- 
ledge, that  all  must  borrow  from  their  store, 
and  light  their  candle  at  their  torch.  Now 
in  that  case  we  may,  without  breach  of 
charity,  or  blemish  of  holiness,  check  pride 
with  derision ;  and  speak  them  below 
men,  who  set  themselves  up  above  men. 
Observe  next.  The  apostle  affirms,  that 
these  rules  for  order  and  decency  which  he 
had  given  them,  were  from  the  Lord  ;  and 
he  expected  and  required,  that  those  who 
esteemed  themselves  prophets,  should  ob- 
serve and  obey  them  as  such.  But  if  men 
will  be  ignorant,  and  obstinate  in  their  ig- 
norance, be  it  at  their  peril,  and  let  them 
look  to  it ;  do  not  you  regard  them  :  If 
city  be  ignorant,  let  them  be  ignorant. 

39  Wherefore,  brethren,  covet  to 
prophesy,  and  forbid  not  to  speak 
with  tongues.  40  Let  all  things  be 
done  decently  and  in  order. 

For  a  close  of  the  whole,  he  exhorts 
them  earnestly  to  endeavour  after  the  gift 
of  prophesying,  and  not  to  forbid  the  use 
of  the  gift  of  tongues,  provided  the  foremen- 
tioned  rules  and  directions  before  given  be 
observed  :  that  so  in  their  public  assemblies 
all  things  relating  to  religious  worship  be 
performed  with  that  becoming  gravity  and 
decency  which  may  most  and  best  conduce 
to  the  glory  of  God  and  the  church's  edifi- 
cation. Learn  hence,  L  That  the  whole 
church  in  general,  and  every  individual 
member  of  it  in  particular,  ought  to  per- 
form all  the  duties  of  God's  worship  in  a 
decent  and  orderly  manner.  Learn,  2. 
That  it  is  the  duty  of  church  governors 
to  take  care  that  order  and  decency  be 
enjoined  and  observed  in  the  church  of 
God,  to  the  edification  of  all  the  members 
of  it.  Learn,  3.  That  they  only  have  au- 
thority to  make  church  orders  whom  the 
Lord  has  made  church  governors.  Learn, 
4.  That  such  orders  as  relate  to  real  decency 
in  the  worship  of  God,  made  and  confirm- 
ed by  the  governors  of  the  church,  ought 
to  be  obeyed  and  conformed  to  by  the 
members  of  the  church  for  conscience'  sake, 
that  all  things  may  be  done  decently  and 
in  order. 

CHAP.  XV. 

Tlie  design  and  scope  of  our  apostle  in  tliis   ex- 
ftllent    tliajiler    now   before  us,  is,  to  establish 


AJOREOVER, 

unto    vou    til 


till'  iloctiiiie  1)1  llie  resurreetioM  of  llie  Ijiidy, 
whifli  seme  in  the  church  of  Corinth  at  that 
time  denied.  This  (jrand  article  of  the  christian 
faith  is  here  by  several  arguments  defended,  the 
absurdity  of  the  contrary  declared,  the  objec- 
tions made  against  it  fully  answered,  and  chris- 
tian stedfastness  in  t)ie  faith,  and  laborious  di- 
ligence in  the  work  of  Christ,  urged  and  enforc- 
ed to  the  end  of  the  chapter. 

)retliren,  I  declare 
;  gospel  which  I 
preached  unto  yon,  which  also  ye 
have  received,  and  wherein  ye  stand  ; 
2  By  which  also  ye  are  saved,  if  ye 
keep  in  memory  what  I  preached 
unto  you,  unless  ye  have  believed 
in  vain. 

Observe  here,  L  The  subject-matter  of 
St.  Paul's  preaching  to  the  Corinthians  :  it 
was  the  gospel.  J  declare  unto  i/ou  the 
gospel  which  J  preached  ;  and  particularly 
the  doctrine  of  the  body's  resurrection, 
which  was  a  great  point  of  that  gospel 
which  he  had  preached  and  delivered  to 
them.  Observe,  2.  The  obedience  which 
many,  if  not  most  of  the  Corinthians,  had 
given  to  the  doctrine  of  the  gospel ;  they 
heard  it,  believed  it,  and  embraced  it  as  the 
truth  of  God.  Which  gospel  ye  received, 
and  iL'herein  ye  stand ;  that  is,  the  best 
and  greatest  part  of  you  are  firm  to  your 
former  profession,  though  some  are  fallen 
away.  Observe,  3.  The  blessed  effect 
which  the  gospel  had  upon  those  that  did 
believe  and  receive  it :  By  it  they  were 
saved ;  that  is,  put  into  a  salvable  state, 
brought  into  the  right  and  only  way  that 
loads  to  salvation.  The  gospel  reveals  the 
object,  salvation  ;  it  directs  lost  man 
which  way  to  arrive  at  it,  assures  him  that 
it  is  attainable,  and  inclines  and  encourages 
him  seriously  to  endeavour  after  the  attain 
mentofit.  Observe,  4.  The  condition  an- 
nexed and  required  on  our  part,  in  order  to 
the  attaining  that  salvation  which  the  gos- 
pel discovers  unto  us,  and  that  is,  perse- 
verance ;  for  that  is  implied  in  our  keeping 
in  meinory  what  we  have  received :  Ye 
are  saved,  if  ye  keep  in  memory.  If  we 
do  not  stedfastiv  cleave  to  the  gospel,  and 
to  this  grand  doctrine  of  it,  the  resurrection, 
our  hearing  is  vain,  our  believing  is  vain, 
our  hopes  of  salvation  are  vain  :  By  the 
gospel  we  are  saved,  if  we  keep  it  in  me- 
mory, and  practise  it ;  otherwise  we  have 
believed  in  vain. 

.3  For  1  delivered  unto  you,  first 
of  all,  that  which  I  also  received, 
how  that  Clnist   died    for  oiir    sins 


214 


CORINTHIANS, 


Clmp.  XV. 


according  to  the  scriptures  :  4  And 
that  he  was  buried,  and  that  he  rose 
again  the  third  day,  according  to 
the  scriptures  ;  5  And  that  he  was 
seen  of  Cephas,  then  of  the  twelve  : 
6  After  that,  he  was  seen  of  above 
five  hundred  brethren  at  once  ;  of 
whom  the  greater  part  remain  nnto 
this  present ;  but  some  are  fallen 
asleep.  7  After  that,  he  was  seen 
of  James;   then  of  all  the   apostles. 

Observe  here.  The  apostle's  fidelity,  1. 
In  delivering  nothing  to  the  church  but 
what  he  had  received  :  I  delivered  to  you 
first  of  all  that  -which  I  also  received ; 
either  mediately  by  Ananias,  or  by  im- 
mediate revelation  from  Christ  himself. 
Observe,  2.  The  principal  and  fundamental 
doctrines  or  articles  of  faith,  which  the 
apostle  in  his  preaching  had  insisted  upon 
amongst  them  ;  namely,  the  death,  the  bu- 
rial, and  the  resurrection,  of  our  Lord  and 
Saviour  Jesus  Christ.  That  he  died  for 
our  sins,  that  is,  a  voluntary  sacrifice  for 
our  sins,  to  make  an  atonement  for  sin,  as 
the  prophets  Isaiah  and  Daniel  had  long 
foretold.  And  that  he  was  buried;  the 
dead  body  of  our  dear  Redeemer  was  de- 
cently buried  by  a  small  number  of  his 
own  disciples,  and  continued  in  the  state  of 
the  dead,  and  under  the  power  of  death  for 
a  time.  That  he  was  buried,  is  a  demon- 
stration of  the  certainty  that  he  died.  And 
that  he  arose  again  the  third  day,  ac- 
cording to  the  scriptures.  Christ,  though 
laid,  was  not  lost,  in  the  grave  ;  but  by 
the  omnipotent  power  of  his  Godhead  re- 
vived, and  rose  again  from  the  dead  the  third 
day,  to  the  consternation  of  his  enemies, 
and  the  consolation  of  all  believers.  Ob- 
serve, 3.  How  the  apostle  proves  the  truth 
and  verity  of  Christ's  resurrection  by  ocular 
demonstration  ;  he  is  risen,  because  he  was 
seen  alive  after  his  passion  ;  first  of  Peter, 
next  of  the  whole  college  of  the  apostles, 
which  formerly  consisted  of  twelve,  then  of 
five  hundred  brethren  at  once  in  Galilee, 
whereof  some  were  then  alive  to  testify  it  ; 
after  which  he  was  seen  of  James,  and  then 
of  all  the  apostles.  These  were  all  holy 
persons,  who  durst  not  deceive,  and  who 
confirmed  their  testimony  with  their  blood. 
So  that  no  article  of  faith,  no  point  of  reli- 
gion, is  of  more  confessed  truth  and  infalli- 
ble certainty,  than  tiiis  of  our  Lord's  resur- 
rection ;  and  blessod  be  God  it  is  so,  seeing 
the  whole  weight  of  faith,  hope,  and  salva- 


tion, depends  upon  Christ  as  risen  from  the 
dead.  Behold  how  great  a  weight  the  scrip- 
ture hangs  upon  this  nail :  thanks  be  to 
God,  it  is  a  nail  fastened  in  a  sure  place. — 
Our  Lord's  resurrection  is  his  church'.s 
consolation. 

8  And  last  of  all  he  was  seen  of  me 
also,  as  of  one  born  out  of  due  time. 

As  Christ  was  seen  of  St.  Paul  last  of 
all  the  apostles,  so  it  is  probable  he  was 
seen  last  by  him,  of  all  persons.  We  read 
not  of  any  that  saw  Ciirist  after  St.  Stephen 
and  St.  Paul,  who  here  reckons  himself 
among  those  who  were  eye-witnesses  of 
the  risen  Jesus:  Last  of  all  he  -was  seen 
of  me  also.  Observe  farther,  the  great  hu- 
mility of  St.  Paul,  in  styling  himself  an 
untimely  birth,  or  a  person  born  out  of  due 
time.  But  in  what  sense  doth  he  mean 
that  he  was  born  out  of  due  time  ?     Ans. 

1.  Negatively  ;  not  that  he  was,  as  to  his 
spiritual  birth,  born  too  soon,  but  rather 
too  late.  Alas  !  he  had  been  too  long  a 
proud  pharisee,  a  formal  professor,  a  fiery 
persecutor.  In  this  sense  he  was  no  abor- 
tive, or  born  out  of  due  time,  or  rather 
born  too  late  than  too  soon.  But  posi- 
tively, he  calls  himself  an  abortive,  or  un- 
timely birth,  ].  Because  he  was  the  last  of 
the  apostles  that  was  called ;  the  rest  were 
called  by  Christ  whilst  here  on  earth. 
Paul  was  called  by  Christ  from  heaven,  af- 
ter  his  departure  from    earth   to  heaven. 

2.  Because  of  the  suddenness  and  violence 
of  his  conversion  ;  an  abortion  is  occasioned 
by  some  sudden  surprise,  some  strain,  or 
violent  motion.  St.  Paul's  conversion  was 
a  wonderful  violent  conversion,  out  of  the 
ordinary  way  and  course  ;  he  was  smitten 
from  his  horse  to  the  ground,  and  lay  as 
one  dead  in  his  passage  to  his  new   life. 

3.  Because  abortive  children  are  lesser, 
weaker,  and  more  imperfect  children,  than 
those  of  full  growth.  As  an  abortive  child 
is  the  least  of  children,  so  he  reckons  him- 
self the  least  of  the  apostles,  and  styles  him- 
self so  in  the  next  verse,  where  he  thus 
speaks,  I  was  as  one  born  out  of  due  time. 

9  For  I  am  the  least  of  the 
apostles,  that  am  not  meet  to  be 
called  an  apostle,  because  I  perse- 
cuted the  church  of  God.  10  But 
by  the  grace  of  God  I  am  what 
I  am  :  and  his  grace  which  ivas 
bestoioed  upon  me  was  not  in  vain; 
but    I    laboured     more   abundantly 


Chap.  XV. 


CORINTHIANS. 


215 


<han  they  all  :  y<-*t  not  I,  Imt  tlie 
cjrace  of  God  wliich  was  with  nie.  I  I 
Therefore,  whether  i7  were  I  or  they, 
90  we  preach,  and  so  ye  believed. 

Observe  here,  1.  The  profound  humility 
of  this  great  apostle,  and  liow  low  he  was  in 
his  own  thoughts  :  he  calls  himself  the  least 
of  the  apostles,  nay,  7wt  meet  or  worthy 
to  be  called  an  apostle,  because  he  had 
persecuted  the  church  of  Christ  with  so 
much  fury  and  fierceness.  Elsewhere  he 
styles  himself  less  than  the  least  of  all 
saints ;  not  that  any  thing  can  be  less  than 
the  least ;  but  the  original  being  a  double 
diminutive,  his  meaning  is,  that  he  was 
as  little  as  could  be.  O  admirable  humi- 
lity !  The  more  we  know  of  God  and  our- 
selves, the  more  humble  apprehensions  we 
shall  have  of  ourselves ;  a  good  man's 
thoughts  are  always  lowest  of  himself;  the 
more  holiness  any  man  has,  the  more  hu- 
mility he  has.  Humility  is  a  great  evi- 
dence of  our  holiness,  it  being  indeed  a 
great  part  of  our  holiness.  Observe,  2. 
How  the  apostle  ascribes  all  that  he  was, 
wherein  he  differed  from  others,  to  the 
grace  of  God  :  Bi/  the  grace  of  God  I  a/n 
■what  I  am.  As  we  receive  our  natural 
being  from  the  power  of  God,  so  we  derive 
our  spiritual  being  from  the  grace  of  God. 
If  I  forbear  what  is  evil,  it  is  from  restrain- 
ing grace  ;  if  I  follow  what  is  spiritually 
good,  it  is  from  sanctifying  grace  :  there- 
fore not  unto  us,  O  Lord,  not  unto  us, 
but  to  thy  grace  be  the  praise.  Ob- 
serve, 3.  The  blessed  fruit  which  the 
grace  of  God  produced  in  St.  Paul :  it 
caused  him  to  labour,  (grace  is  an  active 
principle,)  to  labour  abundantly,  to  labour 
more  abundantly  than  all  the  apostles ; 
not  more  than  all  of  them  put  together,  but 
more  than  any  one  of  them  that  were  his 
fellow  apostles  separately  considered.  Such 
as  receive  most  grace  and  favour  from  God, 
are  holily  ambitious  to  do  the  utmost  ser- 
vices for  God.  Observe,  4.  Lest  he  should 
seem  to  be  too  assuming,  and  to  arrogate 
any  thing  to  himself,  he  adds,  Yet  not  I, 
but  the  grace  of  God  which  -was  •a)ith 
me.  Behold  how  the  holy  apostle  ascribes 
the  fruit  of  all  his  endeavours  to  the  grace 
of  God,  to  the  influences  and  assistances  of 
the  Holy  Spirit -of  grace,  exciting  him,  as- 
sisting him,  working  in  and  with  him,  and 
succeeding  of  him  in  all  his  enterprises  and 
undertakings  for  the  glory  of  God,  and  the 
good  of  souls.  I  laboured,  yet  not  J,  but 
divine  grace  that  went  along  with  me.     Ob- 


serve, 5.  The  inference  which  the  apostle 
draws  from  the  whole :  Therefore,  whe- 
ther it  were  I  or  they,  so  we  preach,  and 
so  ye  believed.  That  is,  whether  it  were 
I,  or  any  other  of  the  apostles,  who  labour- 
ed most  in  the  preaching  of  the  gospel, 
the  doctrine  is  the  same ;  namely,  that 
Christ  died  for  our  sins,  rose  again,  and 
will  raise  us.  This  is  the  doctrine  which 
we  apostles  preached,  and  which  you  Co- 
rinthians believed  and  received  ;  therefore 
why  should  any  of  you  now  stagger  in  the 
faith,  and  disbelieve  the  resurrection  of  the 
body  ?  which  is  a  blow  made  at  the  root 
of  Christianity.  Alas!  what  have  we  to 
carry  our  spirits  through  all  the  rugged  pas- 
sages and  cross  dispensations  of  this  life, 
but  only  our  hopes  in  reversion,  only  our 
hopes  of  a  glorious  resurrection,  and  bless- 
ed immortality. 

12  Now  if  Christ  be  preached 
that  he  rose  from  the  dead,  how  say 
some  among  you  that  there  is  no  re- 
surrection of  the  dead?  13  But  if 
there  be  no  resurrection  of  the  dead, 
then  is  Christ  not  risen:  14  And 
if  Christ  be  not  risen,  then  is  oiir 
preaching  vain,  and  your  faith  is 
also  vain.  15  Yea,  and  we  are 
found  false  witnesses  of  God  ;  be- 
cause we  have  testified  of  God,  that 
he  raised  up  Christ:  whom  he  rais- 
ed not  up,  if  so  be  that  the  dead 
rise  not.  16  For  if  the  dead  rise 
not,  then  is  Christ  not  raised.  17 
And  if  Christ  be  not  raised,  your 
faith  is  vain  ;  ye  are  vet  in  your 
sins.  18  Then  they  also  which  are 
fallen  asleep  in  Christ,  are  perished. 
19  If  in  this  life  only  we  have  hope 
in  Christ,  we  are  of  all  men  most 
miserable. 

Our  apostle  having  asserted  and  proved 
the  resurrection  of  Christ  by  ocular  demon- 
stration, by  a  plentiful  testimony  of  those 
who  saw  him  after  he  was  risen,  and  withal 
informed  them  that  this  was  the  doctrine 
of  the  gospel  which  both  he  and  the  rest 
of  the  apostles  had  with  one  consent  preach- 
ed to  them,  he  from  hence  infers  the  cer- 
tainty and  necessity  of  our  resurrection. 
And  because  some"  of  the  church  of  Co- 
rinth were  tainted  with  the  wicked  opinion 
of  the  Sadducees,  who  said  there  was  no  re- 
surrection ;  therefore  to  strangle  this  moii- 


I  CORINTHIANS. 


Chap.  XV. 


strous  opinion  amongst  the  Corinthians  in 
the  birth,  lie  shows  the  absurdity  of  it  in 
these  verses  before  us.  His  first  argument 
runs  thus ;  If  there  be  no  resurrection  of 
the  dead,  then  Christ  the  head  is  not  risen  ; 
for  if  the  head  be  risen,  he  will  certainly 
raise  up  his  members.  Christ's  resurrec- 
tion is  the  cause,  tiie  pattern,  and  archetype 
of  ours:  he  did  not  only  raise  his  body 
from  the  grave,  but  his  church  with  him. 
For  indeed  Christ  is  not  perfectly  risen, 
till  all  his  members  are  risen  with  him, 
and  raised  like  him.  True  it  is,  that 
Christ's  personal  resurrection  was  perfect 
when  he  arose  ;  and  it  is  as  true,  that  all 
believers  arose  representatively,  when  Christ 
arose.  But  till  all  believers  arise  personally, 
the  resurrection  of  Christ  has  not  received 
its  utmost  perfection.  His  next  work  is  to 
prove  the  certainty  of  Christ's  resurrection, 
from  the  manifold  absurdities  which  would 
follow  upon  the  denial  of  it ;  as  namely, 
first,  if  Christ  be  not  risen,  then  the  apos- 
tle's preaching  was  vain,  and  their  belief  of 
it  was  vain  also.  Our  preaching  is  vain  ; 
that  is,  we  who  in  our  preaching  have  so 
strongly  asserted  Christ's  resurrection  as  an 
infallible  argument  of  the  divinity  of  his 
person  and  doctrine,  have  taught  you  a  vain 
and  idle  dream.  And  your  faith  in 
Christ,  as  risen  from  the  dead,  is  no  better 
than  a  fancy,  vain  also  ;  seeing  the  object 
of  it  faileth,  Christ  as  risen  from  the  dead. 
2.  If  Christ  be  not  risen,  then  we  are  found 
false  witnesses  of  God :  that  is,  then  St. 
Paul  himself,  and  the  other  apostles,  had 
given  a  false  testimony  of  God  to  the  world, 
in  affirming  that  God  the  Father  had  raised 
up  Christ  his  Son  from  the  dead:  which 
he  did  not  do,  if  there  be  no  resurrection 
of  the  dead.  To  be  false  witnesses  for  men, 
is  a  sin  of  no  common  guilt ;  but  to  belie 
God,  and  be  false  witnesses  for  God,  is  a  sin 
of  aggravated  guilt,  which  the  holy  apostles 
could  not  be  supposed  to  be  guilty  of. 
Again,  3.  If  Christ  be  not  raised  from  the 
dead,  then  we  are  yet  in  our  sins ;  that  is, 
under  the  guilt  of  our  sins,  and  liable  to 
condemnation  for  our  sins :  we  are  not 
justified  and  absolved  from  them,  unless 
Christ  has  expiated  the  guilt  of  them  ;  and 
this  he  has  not  done  if  he  be  not  risen,  but 
remains  himself  under  the  power  of  death  ; 
for  he  was  raised  again  for  our  justification. 
Farther,  4.  If  Christ  be  not  risen,  then  they 
•which  ere  fallen  asleep  in  Christ  are  per- 
ished ;  that  is,  the  dead  saints  in  general, 
and  the  holy  martyrs  and  sufferers  for 
Christ  in  particular,  who  are  fallen  asleep. 


are  perished  utterly,  and  lost  finally,  if 
there  be  no  resurrection  :  martyrs  will  "then 
be  great  losers,  and  martyrdom  great  folly. 
Lastly,  Then  christians  are  of  all  men  ?nost 
miserable.  As  if  the  aposlle  had  said,  As 
those  martyrs  were  arrant  lools,  and  perished 
assuch,  who  laid  down  their  lives  for  Clirist, 
if  they  have  no  hopes  of  a  resurrection,  when 
they  shall  takethem  up  again  ;  so  we  chris- 
tians that  survive  are  the  wretchedest  creatures 
upon  earth,  who  undergo  all  the  sufferings 
and  hardships  of  this  life;  and  deny  our- 
selves many  comforts  and  advantages  which 
we  might  enjoy.  If  after  this  mortal  life 
we  have  no  hope,  who  would  care  to  do 
well,  or  who  would  fear  to  do  ill  ?  Were 
this  believed,  none  would  live  so  fleshly 
and  sensual  a  life  as  those  that  do  not  be- 
lieve the  resurrection  of  the  flesh  ;  and  none 
would  be  so  miserable  in  this  life  as  the  holy, 
self-denying  christian,  had  he  not  a  hope 
after  death  of  a  glorious  resurrection.  Learn 
hence.  That  true  christians  would  be  more 
unhappy  than  any  other  men,  if  their  hap- 
piness were  confined  to  this  life  only  :  we 
are  of  all  men  most  miserable.  We  chris- 
tians are  more  miserable  than  other  mor- 
tals ;  and  we  apostles  and  ministers  more 
miserable  than  other  christians,  who,  like 
beacons  upon  the  tops  of  mountains,  stand 
open  continually  to  all  storms  and  tempests 
raised  against  us  by  men  and  devils. 

20  But  now  is  Clirist  risen  from 
the  dead,  awrf  become  the  first-fruita 
of  them  that  slept. 

Observe  here,  1.  The  resurrection  of 
Christ  declared  :  Now  is  Christ  risen  from 
the  dead.  2.  Our  resurrection  from  his  is 
inferred  and  insured  :  he  arose  as  the  first 
fruits  of  them  that  slept.  The  term  of 
first-fruits  is  metaphorical,  alluding  to  the 
oblation  of  the  first-fruits  in  the  Levjtical 
law.  Lev.  xxiii.  9.  These  were  off'ered  both 
as  an  acknowledgment  that  the  whole  crop 
was  God's,  and  as  a  pledge  and  assurance 
of  their  enjoying  the  whole  crop  from  God, 
and  as  a  mean  by  which  the  whole  crop 
was  consecrated  and  sanctified  to  their  use. 
As  sure  as  the  whole  harvest  follows  the 
first-fruits,  so  shall  the  saints'  resurrection 
follow  the  resurrection  of  Christ,  as  an 
effect  follows  its  proper  cause  ;  for  Christ's 
resurrection  is  the  meritorious  cause,  the 
efficient  cause,  and  the  exemplary  cause, 
of  our  resurrection ;  and  as  it  is  the 
cause,  so  is  it  the  pledge,  the  earnest  and  the 
full  assurance  of  ours.     Observe,  3.  Christ 


Chap.  XV. 


I  CORINTHIANS. 


217 


is  called  the  first-fruits  of  them  that  slept ; 
that  is,  the  fiist-fruits  from  the  dead  of  them 
that  slept  ;  not  as  if  Christ  were  absolutely 
the  first  that  was  raised  from  the  dead,  for 
we  read  of  one  raised  by  Elijah,  and  ano- 
ther by  Elisha,  and  of  Lazarus  raised  by 
Christ;  but  these  were  so  raised  as  to  die 
again  ;  they  were  not  raised  to  a  life  of  im- 
mortality :  but  now  Christ  was  the  first 
that  arose  never  to  die  more  ;  the  first  that 
arose  by  his  own  pu^e*,  the  first  that  arose 
to  give  others  a  pledge  and  assurance  of 
their  rising  after  him,  and  of  their  rising 
like  unto  him.  Christ's  resurrection  is  the 
cause,  the  pattern,  the  pledge,  the  assurance 
of  the  believer's  resurrection  :  Christ  is 
risen  from  the  dead,  and  become  the  first- 
fruits  of  them  that  slept. 

21  For  since  by  man  came  death, 
by  man  came  also  the  resurrection 
of  the  dead.  22  For  as  in  Adam 
all  die,  even  so  in  Christ  shall  all  be 
made  alive. 

Here  observe.  That  our  apostle,  to  prove 
Christ's  resurrection  to  be  the  cause  of  our 
resurrection,  makes  a  comparison  betwixt 
Adam  and  Christ,  whom  he  represents  as 
two  originals  and  fountains,  the  one  of 
death,  the  other  of  life.  As  by  Adam's  sin 
all  that  are  partakers  of  his  human  nature 
die  a  natural  death,  so  all  that  are  partakers 
of  Christ's  divine  nature,  all  that  are  his  spi- 
ritual seed  and  ofTspring,  shall  be  raised  and 
made  alive  by  him  ;  for  the  expressions,  in 
Adam  and  in  Christ,  do  denote  a  causality 
in  both,  the  one  of  death,  and  the  other 
of  life  ;  as  the  death  of  ail  mankind  came 
by  Adam,  so  the  resurrection  of  ail  man- 
kind comes  by  Christ.  The  wicked  shall 
be  raised  by  him  officio  judicis,  by  the 
power  of  Christ  as  their  lord  and  judge : 
the  righteous  shall  be  raised  beneficio  Me- 
diatoris,  by  virtue  of  their  union  with  him 
as  their  head. 

23  But  every  man  in  his  own  or- 
der:  Christ  the  first-fruits;  after- 
ward they  that  are  Christ's,  at  his 
coming.  24  Then  cometh  the  end, 
when  he  shall  have  delivered  up  the 
kinsjdom  to  God,  even  the  Father  ; 
when  he  shall  have  put  down  all  rule 
and  all  authority  and  power.  25 
For  he  must  reign,  till  he  hath  put 
all  enemies  under  his  feet. 

Here  our  apostle  answers  an  objection. 
Some  might  say,  If  Christ's  resurrection  be 


the  cause  of  the  believer's  resurrection,  then 
why  did  not  all  believers  rise  when  he 
arose?  The  Head  being  risen,  why  did 
not  all  the  members  rise  with  him  ?  He 
answers.  No:  God  hath  appointed  an  order 
which  must  be  observed  ;  and  this  order 
was,  that  Christ  should  be  the  (irst-fruits  of 
the  harvest ;  that  he  should  rise  first  from 
the  dead,  and  then  they  that  are  Christ's, 
at  his  coming  to  judgment,  shall  rise  after 
him.  And  then  cometh  the  end  ;  that  is, 
the  end  of  the  world,  when  Christ  will 
deliver  up  his  kingdo?n  to  God  the  Fa- 
ther. What  kingdom  ?  His  mediatorial 
kingdom,  which,  as  Mediator,  he  received 
from  his  Father  ;  not  his  natural  and  es- 
sential kingdom,  which,  as  God,  he  had 
with  his  Father  from  eternity  ;  this  shall 
never  be  delivered  up,  for  of  this  his  king- 
dom there  shall  be  no  end.  But  at  the  end 
of  the  world,  Christ  having  subdued  all 
his  and  his  church's  enemies,  and  put  down 
all  rule,  authority,  and  power,  both  in 
the  world  and  in  the  church,  he  shall  de- 
liver up  his  mediatorial  kingdom  to  his  Fa- 
ther, and  reign  no  longer  as  Mediator,  and 
as  deputed  by  his  Father;  but  he  shall 
still  reign,  eternally  reign,  as  God  equal 
with  the  Father ;  for  his  kingdom  is  an 
everlasting  kingdom,  and  his  dominion  en- 
dureth  to  eternal  ages.  Here  note.  That 
when  our  apostle  is  setting  forth  the  order 
in  which  the  saints  shall  arise,  he  says  no- 
thing of  a  first  and  second  resurrection,  no- 
thing of  a  first  and  second  coming  of 
Christ  to  judgment ;  one  to  reign  on  earth 
a  thousand  years,  and  a  second  to  judge 
all  the  world.  Mention  is  here  made  of 
a  general  resurrection,  when  all  the  saints 
shall  be  raised  together;  but  not  a  word 
of  some  being  raised  before  the  rest  to  reign 
with  Christ  a  thousand  years. 

2G  The  last  enemy  that  shall  be 
destroyed  is  death. 

Observe  here,  1.  What  sin  had  subject- 
ed the  human  nature  to,  and  that  is,  death ; 
sin  brought  mortality  into  our  natures,  and 
the  wages  of  sin  is  death.  Observe,  2. 
That  death  is  an  enemy  to  humanity,  an 
enemy  to  the  whole  race  of  mankind,  both 
to  body  and  soul,  to  the  righteous  and  to  the 
wicked  ;  to  the  body,  by  turning  that  which 
is  the  glory  of  the  creation  in  a  moment 
into  rottenness  and  putrefaction  ;  to  the 
soul,  by  occasioning  its  separation  from  the 
body,  towards  which  it  has  so  strong  and 
affectionate  an  inclination  and  desire,  as  its 
old  companion.     Death  is  also  an  enemy 


2t8 


I  CORINTHIANS. 


Chap.  XV. 


to  the  righteous,  as  it  blunts  the  edge  of  his 
desires  after  heaven,  and  abates  that  joy 
•which  he  should  have  in  the  beheving 
thoughts  and  apprehensions  of  heaven  ; 
and  it  is  an  enemy  to  the  wicked,  as  it  is  a 
passage  to  everlasting  misery,  by  their  fail- 
ing immediately  into  the  hands  of  the  liv- 
ing God,  from  whose  mouth  they  receive 
a  final  sentence  to  depart  accursed  into 
everlasting  fire,  prepared  for  the  devil  and 
his  angels.  Observe,  3.  That  this  enemy 
is  the  last  enemy  ;  it  is  so  to  the  children 
of  God  ;  when  they  have  overcome  death, 
they  have  overcome  all  their  enemies  at 
once,  and  especially  their  worst  enemy,  sin, 
■which  they  could  never  overcome  before 
fully.  Blessed  be  God,  though  death  came 
into  the  world  by  sin,  yet  sin  shall  go  out 
of  tlie  world  by  death.  Note,  4.  This  last 
enemy  shall  be  destroyed,  by  losing  its 
sting  that  it  cannot  annoy,  by  losing  its 
terror  that  it  canot  amaze,  by  losing  its 
power  that  it  cannot  destroy  ;  and  by 
losing  its  very  being,  it  shall  be  finally 
abolished  and  destroyed  by  a  resurrection 
from  the  dead.  Note,  5.  The  destroyer  of 
death,  this  last  enemy,  is  Christ,  Hos.  xiii. 
14.  I  ivill  ransom  them  from  the  power 
of  the  grave,  I  will  redeem  the7n  from 
death.  Christ  has  conquered  death  meri- 
toriously by  his  satisfaction,  victoriously  by 
his  resurrection.  6.  The  scope  and  drift 
of  the  apostle's  argument  in  this  assertion  : 
and  that  is,  to  prove  the  necessity  of  his 
resurrection.  The  argument  lies  thus: 
Christ  must  reign  till  all  his  enemies  are 
destroyed  ;  but  death  is  one  of  these  ene- 
mies, the  last  of  them  which  keeps  the 
believer's  body  from  union  with  his  soul, 
and  from  communion  with  Christ :  there- 
fore death  must  be  destroyed  ;  and  there  is 
no  other  way  to  destroy  death  but  by  a 
resurrection  from  the  dead,  which  is  the 
truth  our  apostle  strongly  proves  throughout 
this  chapter. 

27  For  he  hath  put  all  things 
under  his  feet.  But  when  he  saitii. 
All  things  are  put  under  him  ;  it  is 
manifest  that  he  is  excepted  which 
did  put  all  things  under  him.  28 
And  when  all  things  shall  be  sub- 
dued unto  him,  then  shall  the  Son 
also  himself  be  subject  unto  him 
that  put  all  things  under  him,  that 
God  may  be  all  in  all. 

Our  apostle  here  proceeds  in   the  argu- 


ment which  he  begun  at  the  24th  and 
25th  verses,  that  Christ  must  continue  as 
Mediator  to  reign  till  all  things  are  subject 
to  him,  and  all  enemies  subdued  by  him. 
This  the  apostle  here  proves,  because  God 
the  Father  has  put  all  things,  and  all  per- 
sons, under  his  Son's  feet,  as  Mediator, 
himself  only  excepted  ;  God  the  Father 
having  reserved  to  himself  his  own  sover- 
eign empire  and  supreme  authority ;  he 
being  excepted  from  this  subjection  him- 
self, who  gave  it  to  his  Son.  And  when 
all  things  shall  be  thus  subdued  to  Christ, 
then  his  mediatorial  kingdom  shall  be 
delivered  up  to  his  Father,  from  whom  he 
received  it ;  yea,  the  Son  himself,  as  Me- 
diator and  Head  of  the  church,  shall  be 
subject  to  the  Deity,  that  God  the  Father, 
Son,  and  Holy  Ghost,  may  be  all  in  all  by 
a  full  communication  to,  and  intimate  union 
with,  the  saints.  Learn  hence,  1.  That 
the  mediatorial  kingdom  of  Christ  was 
given  to  him  by  God  the  Father,  as  a  reward 
for  his  sulferings,  Phil.  ii.  8,  9.  He  became 
obedient  to  the  death,  wherefore  God 
hath  highli)  exalted  him.  2.  That  this 
mediatorial  kingdom  was  given  to  Christ 
only  according  to  his  human  nature ;  see- 
ing the  human  nature  only  sutTered,  and 
the  divine  nature  is  capable  of  no  such  ex- 
altation or  new  dominion,  he  was  thus  ex- 
alted, because  he  was  the  Son  of  man, 
John  V.  27.  Learn,  3.  That  during  the 
continuance  of  the  mediatorial  kingdom  of 
Christ,  the  Father  judges  no  man,  but  com- 
mits all  judgment  unto  his  Son,  giving  him 
full  power  and  authority  to  punish  and  re- 
ward according  to  his  own  wisdom,  will, 
and  pleasure  ;  and  as  Lord  of  all,  he  gives 
laws  to  all.  4.  That  this  mediatorial  king- 
dom, Christ  shall  certainly  lay  down  ; 
when  all  things  are  subdued  unto  him,  the 
exercise  of  his  kingly  power  shall  cease  then  ; 
and  as  Christ  is  now  all  in  all  with  relation 
to  his  church,  the  Godhead  then  will  be  all 
in  all ;  and  Christ  himself,  as  man,  will  be 
subject  to  his  Father,  as  well  as  saints  and  an- 
gels are  subject  to  him.  From  those  words, 
God  shall  he  all  in  all,  we  learn,  That  all  the 
saints  shall  be  abundantly  satisfied  in  hea- 
ven, with  the  fruition  of  the  Deity  alone  : 
there  is  enough  in  God  alone  eternally  to 
fill  and  satisfy  all  the  blessed  souls  in  heaven, 
without  the  addition  of  any  creature  com- 
fort. God  is  complete  satisfaction  to  his 
children  in  the  absence  (I  must  not  say 
want)  of  all  other  enjoyments ;  we  shall 
want  none  of  them  at  our  journey's  end,  for 
there  God  will  be  all  in  all :  as   in    heaven 


Cliap.  XV. 


CORINTHIANS. 


219 


we  shall  see  God,  so  we  shall  there  eye  no- 
thing but  God. 

29  Else  what  sliall  they  do  which 
are  baptized  for  the  dead,  if  the  dead 
rise  not  at  all  ?  Why  are  they  then 
baptized  for  the  dead  ? 

Expositors  do  vary  exceedingly  in  the 
sense  and  interpretation  of  this  difficult 
text :  some  understand  it  of  a  sacramental, 
some  of  a  funeral,  and  some  of  a  metapho- 
rical baptism  or  washing.  Those  who  un- 
derstand it  of  a  sacramental  baptizing,  say, 
thatihe  iaplized  for  the  dead,  are  those 
who  are  baptized  upon  the  article  of  the 
resurrection  of  the  dead,  and  consequently 
in  hope  of  the  resurrection.  As,  if  the 
apostle  had  said.  As  for  those  among  you 
in  the  church  of  Corinth,  who  are  baptized 
persons,  and  yet  deny  the  resurrection  of 
the  dead,  I  would  demand  of  them,  why 
they  have  in  their  baptism  made  a  profes- 
sion of  believing  the  article  of  the  resurrec- 
tion ;  why  were  they  baptized  in  this  faith, 
if  they  now  renounce  it  ?  To  be  a  baptiz- 
ed christian,  and  yet  deny  the  resurrection, 
is  a  fiat  and  plain  contradiction.  Others 
understand  it  of  a  funeral  washing  of  the 
dead  corpse  in  order  to  burial ;  and  they 
say  this  was  done  in  the  belief  and  expec- 
tation of  the  dead  body  rising  again.  As 
if  he  had  said,  If  the  dead  corpse  shall 
never  rise  more,  to  what  purpose  do  you 
wash  them  ?  Do  men  give  respect  where 
there  is  no  hope  ?  Others  will  have  a  me- 
taphorical and  allegorical  baptism  here  in- 
tended, namely  afflictions,  persecutions, 
and  martyrdom.  As  if  he  had  said,  If 
there  be  no  resurrection  of  the  dead,  what 
benefit  will  accrue  to  those  that  suffer  per- 
secution, and  death  itself,  for  professing 
and  defending  the  resurrection  of  some  that 
are  dead,  namely,  Christ  Jesus,  whose  re- 
surrection is  past ;  and  of  the  saints,  whose 
resurrection  is  to  come  ?  Some,  last  of  all, 
render  the  words  thus  :  Moreover,  what 
shall  they  do  that  are  baptized  for  the  sake 
of  the  dead  ?  If  the  dead  are  not  raised  at 
all,  why  are  they  therefore  baptized  for  the 
sake  of  the  dead  ?  As  if  the  apostle  had 
said.  What  shall  they  do  which  are  bap- 
tized for  the  sake  of  the  holy  saints  and 
martyrs  deceased  ?  Is  it  not  by  reason  of 
them,  that  they  take  up  the  profession  of 
Christianity  ?  Yes,  surely,  the  sight  of  the 
holiness  of  their  lives,  and  of  their  courage 
and  constancy  at  their  deaths,  has  stirred 
up  many  to  espouse  the  same  holy  religion, 
and  to  admit  themselves  into  it  by  the  sa- 


crament of  baptism.  The  death  of  an  emi- 
nent saint  made  a  great  number  of  disciples 
in  those  days,  and  the  blood  of  an  holy 
martyr  baptized  whole  cities ;  now  to  what 
purpose  is  all  this,  if  the  dead  rise  not  at 
all. 

30  And  why  stand  we  in  jeopar- 
dy every  hour?  31  I  protest  by 
your  rejoicing  which  I  have  "in 
Christ  Jesus  our  Lord,  I  die  daily. 

Our  apostle  is  still  arguing  for  the  belief 
of  the  resurrection  of  the  dead,  and  seems 
to  speak  here  after  this  manner :  what  folly 
would  it  be  in  us  christians,  to  choose  a  re- 
ligion that  exposes  us  continually  to  death 
and  danger  ?  Why  should  we  run  the  ha- 
zard of  the  loss  of  estate,  liberty,  and  life 
itself,  if  there  be  no  resurrection  in  order  to 
a  retribution,  when  our  courage  and  con- 
stancy for  Christ  and  his  holy  religion  shall 
be  acknowledged  and  rewarded  ?  Why 
stand  we  in  jeopardy  every  hour  ?  Inti- 
mating, that  it  would  be  the  greatest  folly 
and  madness  to  suffer  the  worst  of  evils  for 
the  sake  of  Christianity,  if  all  our  hopes  pe- 
rish in  the  grave.  He  adds  farther.  That 
as  to  himself  he  died  daily  ;  that  is,  was 
continually  exposed  to  death,  in  danger  oi 
it,  in  expectation  of  it,  and  in  a  preparation 
for  it ;  which  he  would  never  have  been, 
if  he  had  not  an  expectation  of  a  glorious 
resurrection,  when  all  his  sufferings  and 
services  should  be  rewarded.  And  to  con 
firm  the  truth  of  what  he  said,  he  binds 
with  a  solemn  protestation,  J  protest  by 
your  rejoicing,  which  I  have  in  Christ 
Jesus  our  Lord,  I  die  daily ;  that  is, 
either  I  protest  by  all  the  joy  which  I  have 
in  your  conversion  to  Christianity,  and  by 
all  that  rejoicing  which  is  found  with  me 
for  the  success  of  my  ministry  among  you  : 
or  else,  I  protest  by  all  that  rejoicing  which 
I  have  in  common  with  you  and  all  chris- 
tians under  the  heaviest  sufferings  for  the 
sake  of  Christ  Jesus  our  Lord,  that  I  live 
continually  a  dying  life,  perpetually  in  ex- 
pectation of  death,  and  preparation  for  it. 

32  If  after  the  manner  of  men  I 
have  fought  with  beasts  at  Ephesus, 
what  advantageth  it  me,  if  the  dead 
rise  not?  Let  us  eat  and  drink,  for 
to-morrow  we  die. 

The  apostle  had  mentioned  his  sufferings 
in  general,  in  the  former  verses,  to  testify 
his  belief  and  hope  of  a  future  resurrection  : 
here  he   relates  one   particular  kind   and 


220 


CORINTHIANS. 


Chap.  XV. 


manner  of  suffering  ;  namely,  \\\s  fighting 
with  beasts  at  Ephesus.  To  what  pur- 
pose had  he  that  mighty  struggle  there,  and 
ran  such  a  hazard  of  his  life  as  that  was,  if 
he  had  no  hope  of  a  better  life  after  this, 
no  expectation  of  a  blessed  resurrection  ?  //' 
T  have  J'ought  with  beasts  at  Ephesus, 
Sfc.  A  twoibld  interpretation  is  given  of 
these  words  :  some  understand  them  hteialiy 
and  properly,  that  he  did  really  combat 
with  wild  beasts  ;  it  being  usual  in  those 
times  of  persecution,  under  heathenish 
powers,  to  cast  christians  to  wild  beasts  •, 
the  common  cry  then  was,  Christianas  ad 
Icoiies,  Away  with  the  christians  to  the 
lions.  But  some  object  against  this  inter- 
pretation, That  the  apostle  being  a  freeman 
of  Rome,  had  no  such  indignity  offered  to 
him  ;  that  in  the  Acts  of  the  Apostles  St. 
Luke  gives  no  relation  of  it ;  and  that  the 
apostle  himself  in  the  catalogue  he  gives  of 
his  sufferings,  2  Cor.  xi.  makes  no  men- 
tion of  it;  unless  it  be  comprehended  under 
those  general  words.  In  deaths  often. 
Others  therefore  understand  the  words  in  a 
metaphorical  sense,  /  have  fought  with 
beasts :  that  is,  with  savage  men,  with 
men  like  beasts  in  their  manners  and  con- 
ditions. And  thus  some  refer  this  conflict 
to  Jets  xix.  where  we  read  of  his  contest 
with  Demetrius,  and  the  silversmiths,  about 
Diana's  temple  at  Ephesus.  Others  refer  it 
to  Jets  xiv.  when  he  was  stoned  at  Lystra, 
and  left  for  dead.  But  whether  we  under- 
stand it  literally  or  figuratively,  the  force 
of  the  argument  lies  thus  :  If  I  have  under- 
gone such  deaths  and  dangers  at  Ephesus 
as  I  have  done,  and  exposed  my  life  to  the 
utmost  hazard,  in  hopes  of  a  happy  resur- 
rection, what  profit  is  all  this  to  me,  if  there 
be  no  resurrection  ?  What  get  I  by  such 
hazards  and  hardships,  if  there  be  no  life  to 
come  ?  Nay,  if  matters  be  so,  it  will  be 
more  reasonable  to  say.  Let  us  eat  and 
drink,  for  to-morrow  we  die.  Verily, 
then,  sensual  fools  are  the  wisest  men  ;  and 
they  have  the  best  of  it  that  gratify  their 
appetites  and  brutish  desires,  expecting 
they  shall  shortly  die,  and  there  will  be  an 
end  of  them.  Learn  hence,  1.  That  faith 
in  the  resurrection  to  a  future  life,  encou- 
rages us  against  all  the  troubles  and  afflic- 
tions of  this  present  life ;  the  hope  of  future 
good  is  a  powerful  support  under  tiie  pres- 
sure and  burden  of  present  evil.  Learn,  2. 
That  upon  supposition  that  there  is  no  hap- 
piness beyond  the  grave,  a  life  of  sensual 
pleasure  is  not  absurd.  The  epicure's  song 
(Edc,  hibe,  ludr,  post  mortem   nulla  vo- 


luptas  :  Eat,  drink,  play,  and  while  it  is 
day,  for  after  death  no  man  shall  breathe ; ) 
seems  not  unreasonable. 

33  Be  not  deceived  :  evil  commu- 
nications corrupt  good  manners. 
34  Awake  to  righteousness,  and 
sin  not ;  for  some  have  not  the 
knowledge  of  God  :  I  speak  tlds  to 
your  shame. 

Here  the  apostle  advises  them  to  take 
heed  of  being  corrupted  in  their  manners 
by  such  wicked  principles  as  epicures  would 
be  ready  to  instil  into  them.  Ill  words 
draw  persons  on  to  ill  deeds;  therefore, 
says  he,  look  to  your  communication  and 
discourse,  take  heed  of  debauching  your 
morals  by  evil  communications  ;  and  he 
backs  this  exhortation  with  a  forcible  mo- 
tive, because  that  such  sensual  principles 
and  lewd  opinions  show  that  men's  con- 
sciences and  reason  are  in  a  deep  sleep,  and 
that  a  sottish  stupidity  has  benumbed  them  : 
so  much  is  implied  in  the  next  words, 
Awake  to  righteousness,  and  sin  not. 
Here  note,  1.  That  sin  is  frequently  in 
scripture  compared  to  sleep,  and' very  fitly, 
because  sinners  apprehend  things  no  better 
than  men  asleep  ;  all  their  apprehensions  of 
God  and  Christ,  of  heaven  and  hell,  of 
eternity  and  a  life  to  come,  are  slight  and 
hovering  notions,  wild  and  uncertain 
guesses:  and  the  most  substantial  realities 
are  with  them  but  mere  fancies.  Again,  he 
that  is  asleep  is  void  of  all  care  and  fear, 
full  of  forgetfulness,  unapprehensive  of  dan- 
gers ;  such  is  the  sinner,  whilst  he  conti- 
nues asleep  in  sin,  secure,  but  not  safe. 
Note,  2.  That  repentance  is  the  soul's 
awaking  out  of  the  sleep  of  sin  :  the  soul 
rouses  up,  apprehends,  and  considers  its 
danger,  whilst  there  is  possibility  to  escape 
it,  and  accordingly  by  repentance  flies  from 
the  wrath  to  come.  Note,  3.  That  it  is 
not  enough  that  we  awake  from  sin,  but 
we  must  awake  to  righteousness  ;  we  must 
not  only  eschew  evil,  but  do  good  :  for  a 
negative  holiness  saves  none ;  the  positive 
fruits  of  holiness  towards  God,  and  right- 
eousness towards  our  neighbour,  must  be 
brought  forth  by  us,  and  the  duties  of  both 
tables  be  observed  of  us;  this  will  bean 
argument  of  our  sincerity,  and  an  ornament 
to  our  profession.  The  want  of  this,  the 
apostle  tells  the  Corinthians  here,  argued 
them  not  to  have  the  true  knowledge  of 
God,  which  was  really  matter  of  shame 
to  them,  considering  the  means  and  advan- 


CI) 


XV 


CORINTHIANS. 


221 


tages  enjoyed  by  (hem  :  Some  have  not  the 
kiioxvledge  of  God;  I  speak  this  to  your 
shame. 

35  But  some  man  will  say,  How 
are  the  dead  raised  up  ;  and  with 
what  body  do  they  come  ?  3G  Thou 
fool,  that  which  thou  sowest  is  not 
quickened,  except  it  die.  37  And 
that  which  thou  sowest,  thou  sowest 
not  that  body  that  shall  be,  but  bare 
grain  ;  it  may  chance  of  wheat,  or 
of  some  other  grain  :  38  But  God 
giveth  it  a  body  as  it  hath  pleased 
him,  and  to  every  seed  his  own 
body. 

Our  apostle,  having  fully  proved  the  doc- 
trine of  the  resurrection  of  the  body, 
in  the  foregoing  part  of  the  chapter,  comes 
next  to  answer  the  objections  that  might 
be  made  against  the  body's  resurrection. 
And  first.  That  it  seems  impossible  that 
the  dead  should  rise  :  to  this  he  answers. 
That  it  is  as  possible  for  the  dead  to 
rise,  as  it  is  for  corn  sown  in  the  earlh  to 
be  quickened  after  it  dies  in  the  earth  ;  corn 
sown  rots  and  dies,  yet  doth  not  perish  by 
dying,  but  rises  up  green  and  fresh.  Thus 
the  body  sown  in  the  grave  is  not  lost : 
though  the  parts  of  the  body  by  death  are 
dissolved,  yet  they  are  not  annihilated  ; 
they  are  scattered,  but  they  are  not  perish- 
ed ;  they  lose  not  their  entity,  when  they 
part  with  their  relation  to  humanity  ;  what- 
soever we  lose  at  death  is  not  lost  to  God  ; 
his  knowledge  is  infinite,  and  his  power 
unlimited  :  it  is  as  easy  for  God  to  raise 
our  bodies  out  of  the  dust,  as  to  make  them 
at  first  out  of  nothing ;  therefore  Christ  told 
the  Sadducees,  who  denied  the  resurrection, 
that  they  erred,  not  knowing  the  scrip- 
tures, nor  the  power  of  God,  Matt.  xxii. 
29.  The  next  objection  against  the  body's 
resurrection  is  this  :  Who,  say  the  objector?, 
can  describe  with  what  bodies  the  dead 
shall  arise?  Our  apostle's  answer  is  to  this 
eflfect :  That  our  bodies  shall  arise  the  same 
in  substance,  though  not  in  qualities ;  as 
corn  sown  is  raised  in  substance  and  kind 
the  same,  but  differs  in  qualities,  coming 
up  with  blade  and  ear,  and  corn  in  it ;  it 
does  not  rise  in  the  same  figure  in  which 
it  was  sown,  but  it  rises  in  the  same  nature 
in  which  it  was  sown  ;  that  which  was 
sown  wheat,  rises  wheat.  Thus  our  bo- 
dies sown  in  the  grave  shall  rise  substan- 
tially the  same,  but  different  in  qualities. 
Here  note,  That  those  who  did  not  believe 


the  resurrection  of  the  body,  judged  it  not 
only  an  impossible  thing,  but  an  unworthy 
thing  for  God  to  raise  the  dead;  they 
looked  upon  the  body  as  the  sepulchre  and 
prison  of  the  soul,  and  accounted  it  the 
soul's  chiefest  happiness  to  be  delivered 
from  the  body,  esteeming  it  a  real  pu- 
nishment to  the  soul  to  be  again  re-united 
to  so  great  a  clog  as  the  body  is.  There- 
fore to  this  objection  the  apostle  returns  a 
satisfactory  answer,  by  showing  the  happy 
change  which  shall  pass  upon  the  raised 
body  ;  declaring,  that  though  it  shall  arise 
the  same  body  in  substance,  yet  vastly  dif- 
ferent in  qualities  ;  of  a  mortal  body  sown, 
it  shall  rise  a  spiritual  body  j  of  a  vile  body, 
be  made  a  glorious  body. 

39  All  flesh  is  not  the  same  flesh  : 
but  there  is  one  kind  of  flesh  of 
men,  another  flesh  of  beasts,  ano- 
ther of  fishes,  and  another  of  birds. 

40  There  are  also  celestial  bodies, 
and  bodies  terrestrial  :  but  the  glo- 
ry of  the  celestial  is  one,  and  the 
glory  of  the  terrestrial  is  another. 

41  There  is  one  glory  of  the  sun, 
and  another  glory  of  the  moon,  and 
another  glory  of  the  stars;  for  one 
star  diff'ereth  from  another  star  in 
glory.  42  So  also  is  the  resurrec- 
tion of  the  dead. — 

St.  Paul  here  proceeds  farther  to  answer 
the  question  which  the  philosophers  at  Co- 
rinth put,  namely.  With  what  bodies  do 
persons  come  forth  out  of  the  grave  ?  He 
tells  them,  they  shall  be  vastly  different 
in  qualities  from  what  they  are  at  present ; 
and  this  he  illustrates  by  similitude.  As, 
says  he,  there  is  difference  in  bodies  here  be- 
low, some  more  excellent,  as  the  flesh  of 
men,  others  less  excellent,  as  the  flesh  of 
beasts  and  birds;  and  as  there  is  a  differ- 
ence between  celestial  and  terrestrial  bodies, 
yea,  a  difference  between  celestial  bodies 
among  themselves,  one  excelling  another 
in  glory,  as  the  sun  excels  the  moon,  and 
one  star  excels  another;  so  will  it  be  in  the 
resurrection,  the  bodies  that  rise  will  vastly 
differ  from  those  that  died.  Here  note. 
That  all  this  is  to  be  understood  of  the  re- 
surrection of  the  righteous,  since  it  is  their 
bodies  alone  that  shall  undergo  this  happy 
change,  which  in  the  next  words  the  apostle 
describes. 

— It  is  sown  in  corruption  ;  it  is 
raised     in   incorruption  ;     43     it    is 


I  CORINTHIANS. 


Chap.  XV. 


sown  in  dishonour;  it  is  raised  in 
glory  :  it  is  sown  in  weakness  ;  it  is 
raised  in  power  :  44  It  is  sown  a 
natural  body  ;  it  is  raised  a  spiritual 
body. — 

Here  the  apostle  gives  a  fourfold  instance 
of  the  body's  different  quahties  in  the  re- 
surrection :  It  is  sown  in  con-uption  ; 
that  is,  it  is  here  a  frail  mortal  body,  sub- 
ject to  putrefaction  ;  but  when  raised  shall 
be  incorruptible,  that  is,  never  more  sub- 
ject to  death  or  dissolution.  It  is  here  a 
vile  body,  subject  to  deformity  and  disho- 
nour, and  wiien  sown  or  laid  in  the  grave, 
is  loathsome  and  unlovely  ;  but  shall  be 
raised  in  glory,  a  bright  and  beautiful 
body,  shining  like  the  sun  in  the  firmament 
of  the  heavens.  It  is  thought  we  shall  rise 
in  a  full  and  perfect  age,  in  full  strength, 
activity,  and  vigour  :  and  whereas  our  bo- 
dies now  move  heavily,  they  shall  then 
ascend  and  descend  like  angels.  Again, 
It  is  sown  in  weakness ;  that  is,  it  is  sub- 
ject to  weakness  by  labour,  to  decays  by 
age,  to  impotency  and  wastings  by  dis- 
eases ;  and  when  it  dies,  it  appears  an  im- 
potent piece  of  clay.  But  it  shall  be  raised 
in  power  by  God's  power  ;  it  shall  be 
raised  a  powerful  body  ;  no  more  impo- 
tent, weak,  or  feeble,  but  strong  and  active, 
vigorous  and  nimble;  never  subject  more 
either  to  weariness  or  weakness.  Lastly,  It 
is  sown  a  natural  body,  an  anim.al  body, 
a  body  suited  to  this  lower  sensible  state,  in 
which  we  live  at  present;  and  when  it 
dies,  it  is  sown  in  the  grave,  like  the  body 
of  a  beast.  But  it  shall  be  raised  a  spi- 
ritual body.  Mark,  he  doth  not  say  it 
shall  be  changed  into  a  spirit,  but  into  a 
spiritual  body;  a  body  it  shall  remain  still, 
but  spiritualized.  It  is  probable  that  our 
bodies  will  then  be  aerial,  and  thin,  and 
light,  more  suited  to  the  nature  of  the  soul, 
as  active  as  fire,  as  fine  and  thin  as  the  air. 
More  particularly  note  here.  That  the  raised 
body  will  be  a  spiritual  body  in  a  three- 
fold respect.  1.  As  it  shall  always  be  sub- 
ject and  serviceable  to  the  spirit.  Here 
the  soul  is  subject  to  the  body ;  the  soul 
must  go  the  body's  pace;  but  at  the  re- 
surrection the  body  shall  be  everlastingly 
subject  to  the  soul  or  spirit,  and  for  that 
reason  is  called  a  spiritual  body.  2.  It  may 
be  called  a  spiritual  body,  in  regard  of  the 
great  strength  and  activity  with  which  the 
body  shall  be  then  endowed  ;  spirits  are 
strong,  and  so  is  every  thing  that  is  spiritual. 
The  devil   is  called  a  spiritual  enemy,  be- 


cause he  is  a  powerful  enemy.  Thus  our 
spiritual  bodies  will  be  strong  bodies ;  and 
strong  had  they  need  to  be,  that  they  may 
be  able  to  bear  that  exceeding  weight  of 
glory,  as  the  apostle  calls  it,  2  Cor.  iv.  17, 
which  would  crush  our  bodies  under  it, 
were  they  not  made  strong  to  bear  it. 
3.  It  is  called  spiritual,  because  it  will  then 
need  no  natural  helps  to  support  it,  as 
meat,  drink,  sleep,  and  clothing.  We  shall 
want  these  no  more  than  the  angels  want 
them,  being  immediately  supported  by  the 
power  of  God,  as  they  are.  Thus  it  is  sown 
a  natural  body,  but  raised  a  spiritual  body  ; 
not  attenuated  into  a  spirit,  but  still  a  body  ; 
a  real,  but  spiritual  body.  The  body,  after 
the  resurrection,  shall  be  true  flesh,  but 
spiritualized,  rarefied,  and  refined  ;  it  shall 
not  lose  any  perfections  which  it  had,  but 
gain  many  perfections  which  it  had  not. 
Hail,  happy  day,  when  soul  and  body 
shall  be  re-united,  and  the  happiness  of 
both  completed  !  How  will  the  soul  then 
bless  God  for  that  body  which  was  here  its 
instrument  and  assistant  in  the  service  of 
God  ;  and  how  will  the  body  then  bless 
God  for  such  a  soul,  which  was  so  careful 
to  secure  an  interest  in  that  happiness  which 
it  was  created  for,  and  made  capable  of ! 
Then  will  full  glory  be  poured  into  the 
soul  :  and  when  it  is  a  second  time  married 
to  the  body,  it  shall  have  a  greater  degree 
of  glory  than  ever  it  had. 

— There  is  a  natural  body ,  and 
there  is  a  spiritual  body.  45  And 
so  it  is  written.  The  first  man  Adam 
was  made  a  living  soul :  the  last  Adam 
was  made  a  quickening  spirit.  4G 
Howbeit  that  icas  not  first  which 
is  spiritual,  but  that  which  is  na- 
tural ;  and  afterward  that  which  is 
spiritual.  47  The  first  man  is  of 
the  earth,  earthy  :  the  second  man  is 
the  Lord  from  heaven.  48  As  is  the 
earthy,  such  are  they  also  that  are 
earthy  :  and  as  is  the  heavenly,  such 
are  they  also  that  are  heavenly.  49 
And  as  we  have  borne  the  image  of 
the  earthy,  we  shall  also  bear  the 
image  of  the  heavenly. 

Observe  here,  1.  Our  apostle  draws  a 
parallel  between  the  two  Ada?ns,  the  first 
man  and  Christ  ;  they  were  two  roots  and 
distinct  fountains,  from  whence  all  life  did 
spring  and  flow  ;  all  natural  lite  from  the 
first  Adam,  all  ."spiritual  life  from  Christ  the 


I  CORINTHIANS. 


Chap.  XV. 

second  Adam  ;  Tlie  first  Adam  was  made 
a  living  soul,  the  last  Adam  was  made 
a  quic/ceninn;  spirit.  Observe,  2.  Tfie 
apostle  compares  the  animal  life  we  live  by 
the  union  of  our  souls  and  bodies,  with  the 
spiritual  life  we  live  by  the  union  of  our 
souls  with  Christ.  In  point  of  dignity  and 
real  excellency,  the  spiritual  life  is  far  be- 
fore the  natural ;  but  in  point  of  priority, 
the  natural  life  is  before  the  spiritual.  First 
that  which  is  }iatural,  and  afterwards 
that  which  is  spiritual.  Observe,  3. 
What  the  pedigree  and  original  of  man 
was  and  is  :  He  is  of  the  earth,  earthy. 
Earth  is  the  original  of  man,  the  matter 
out  of  which  his  form  was  produced. 
Hence  the  earth  is  called  his  earth,  Psal. 
cxlvi.  4.  His  breath  goeth  forth,  and  he 
returneth  to  his  earth.  Observe,  4.  As 
believers  have  borne  in  their  bodies  here  on 
earth  the  image  of  the  first  Adam,  so  in  the 
resurrection  their  bodies  shall  bear  the 
image  of  the  heavenly  Adam  ;  that  is,  be 
changed  into  the  likeness  of  Christ's  glo- 
rious body.  This  is  the  highest  degree  of 
dignity  and  honour  that  a  human  body  is 
capable  of.  Those  bodies  which  in  their 
first  formation  were  of  dust  and  clay,  and 
which  in  their  dissolution  are  no  better  than 
a  lump  of  corruption,  when  the  grave  de- 
livers them  back  again  shall  be  shining  and 
excellent  fabrics,  bearing  the  image  of  Christ 
the  heavenly  Adam.  Then  will  the  saints' 
bodies  be  absolutely  and  everlastingly  freed 
from  all  natural  infirmities,  from  all  acci- 
dental deformities,  from  all  wants  and  ne- 
cessities ;  and  shall  never  more  be  subject 
to  death,  that  formidable  adversary  of  hu- 
man nature.  O  blessed  hour !  when  both 
soul  and  body  shall  live  immediately  upon 
God,  and  act  freely  and  delightfully  for 
God,  and  be  for  ever  satisfied  in  the  full 
fruition  and  final  enjoyment  of  God. 

50  Now  Ihis  I  say,  brethren,  that 
flesh  and  blood  cannot  inherit  the 
kingdom  of  God  ;  neither  doth  cor- 
ruption inherit  incorruption. 

By  fesh  and  blood,  here,  we  are  .o  un- 
derstand our  bodies  in  their  present  natural, 
corruptible,  and  mortal  state.  Such  flesh 
and  blood  as  ours  is  at  present,  unchanged, 
and  unclothed  with  its  heavenly  body,  can- 
not inherit  the  kingdom  of  God ;  that  is,  it 
cannot  possibly  enter  into  heaven,  and  bear 
the  weight  of  glory  which  will  there  be  put 
upon  it.  Corruption,  or  nature  subject  to 
corruption,   cannot  inherit  incorruption  ; 


223 


that  is,  our  corruptible  bodies  cannot  enter 
into  au  incorruptible  heaven.  Note  here, 
Another  argument  produced  by  the  apostle,  to 
prove  the  necessity  of  the  resurrection,  or  of 
raising  and  new-n)Oulding  the  body  in  a  spi- 
ritual condition  :  because  our  natural  body, 
till  it  be  made  spiritual,  cannot  bear  the 
presence  of  God  in  heaven  ;  it  must  be  fit- 
ted for  that  glorious  place  and  state,  before 
it  be  brought  into  it :  by  a  change  of  quali- 
ties it  must  be  spiritualized,  purified,  and  im- 
mortalized, or  it  can  never  bear  that  weight 
of  glory  which  is  prepared  for  the  saints  in 
that  glorious  kingdom. 

51  Behold,  I  shew  you  a  mys- 
tery :  We  shall  not  all  sleep,  but 
we  shall  all  be  changed,  52  In  a 
moment,  in  the  twinkling  of  an  eye, 
at  the  last  trump  ;  for  the  trumpet 
shall  sound,  and  the  dead  shall  be 
raised  incorruptible,  and  we  shall 
be  changed. 

Here  our  apostle  answers  a  third  objec- 
tion :  some  might  say.  What  shall  become 
of  those  who  shall  be  found  alive  at  Christ's 
coming  ?  He  answers,  they  shall  not  die  or 
sleep,  but  yet  shall  undergo  a  change  as  well 
as  those  that  rise  from  the  dead  ;  these  shall 
have  flesh  and  blood  changed  into  spiritual 
bodies,  as  well  as  they,  and  of  mortal  be 
made  immortal,  of  corruptible  become  in- 
corruptible, and  all  this  in  a  moment  of  time. 
Christ's  powerful  voice  will  be  like  a  trum- 
pet, calling  men  together ;  and  the  dead 
shall  be  raised,  and  living  saints  changed 
into  an  incorruptible  state. 

53  For  this  corruptible  must  put 
on  incorruption,  and  this  mortal 
must  put  on  immortality. 

Observe  here.  The  identical  expressions 
used  by  the  apostle  :  he  doth  not  say,  cor- 
ruptible must  put  on  incorruption,  and  mor- 
tal must  put  on  immortality,  but  this  cor- 
-  otible  and  this  mortal,  to  show  the  iden- 
tity and  sameness  of  if.  I  believe  the  resur- 
rection of  this  body,  said  the  primitive 
christians.  Every  man  at  the  resurrection 
shall  receive  the  same  body  that  now  he 
hath,  and  be  the  same  person  that  now  he 
is.  Tliough  he  be  not  in  every  considera- 
tion what  he  was,  yet  he  shall  be  who  he 
was.  If  the  same  body  that  falls  be  not 
raised,  it  is  not  a  resurrection,  but  a  new 
creation.  Indeed  it  is  both  unreasonable 
and  unjust,  that  a  person  should  sin  in  one 


224 


CORINTHIANS. 


Chap.  XV. 


body,  and  suffer  in  another ;  or  serve  God 
in  one  body,  and  be  glorified  in  another. 
Job  was  clear  in  the  belief  of  this,  chap. 
xix.  26,  27,  In  my  Jlesh  shall  I  see  God, 
and  mine  eyes  shall  behold  him.  I  shall 
see  God,  this  points  out  tiie  reality  of  the 
resurrection  ;  and  'with  these  eyes  behold 
him,  this  denotes  the  identity  of  the  resur- 
rection, that  the  same  body  shall  rise  again. 
The  resurrection  is  not  a  creation  of  new 
bodies,  but  only  a  restitution  of  the  old 
ones. 

54  So  when  this  corruptible  shall 
have  put  on  incorruption,  and  this 
mortal  shall  have  put  on  immortality, 
then  shall  be  brought  to  pass  the  say- 
ing that  is  written.  Death  is  swallowed 
up  in  victory.  55  O  death,  where 
is  thy  sting  ?  O  grave,  where  is  thy 
victory  ? 

Here  observe,  1.  The  happy  condition  of 
believers  in  the  glorious  morning  of  the  re- 
surrection, when  their  corruptible  bodies 
shall  be  made  by  the  power  of  Christ  incor- 
ruptible and  immortal :  Then  shall  death 
be  swallo-wed  up  in  victory  :  that  is,  be 
overcome  for  ever,  never  to  destroy  or  hurt 
any  more,  or  to  have  the  least  power  over 
the  body  for  ever.  The  conqueror  of  all 
flesh  is  now  fully  conquered,  and  the  spoil- 
er of  mankind  finally  spoiled.  O  Death! 
thou  wert  once  a  victorious  conqueror,  an 
universal  conqueror,  slaying  not  thy  thou- 
sands and  ten  thousands  only,  hut  beyond 
number  ;  from  the  infant  to  the  aged,  from 
the  dunghill  to  the  throne,  sparing  neither 
age  nor  sex,  neither  great  nor  small,  neither 
sacred  nor  profane.  But  the  Captain  of  our 
salvation  having  entered  into  the  grave,  the 
territories  of  death,  the  king  of  terrors,  has 
there  encountered,  disarmed,  and  destroyed, 
this  victorious  conqueror ;  Death  is  swal- 
lowed up  in  victory.  Some  read  it,  Death 
is  swallowed  down,  death  is  drank  up  at  a 
draught.  Christ  called  his  sufferings,  by 
which  he  obtained  victory  over  death,  a 
cup  ;  and  as  death  is  drank  up,  so  mor- 
tality is  swallowed  up,  2  Cor.  v.  4.  Blessed 
be  God,  beyond  the  grave  there  is  neither 
death,  nor  any  thing  like  death,  neither 
death  nor  mortality.  The  one  is  abolished, 
the  other  swallowed  up  of  life.  Observe, 
2.  How  the  apostle,  in  the  name  of  all 
believers,  triumphs  and  holily  insults  over 
death,  the  last  conquered  enemy.  He 
lauglis  at  it  to  the  very  face  with  a  pious 


scorn  and  holy  derision  :  O  death,  where 
is  thy  sting  ?  O  grate,  where  is  thy 
victory  ?  As  if  a  man  having  disarmed 
his  enemy  should  say,  Now,  sir,  where's 
your  sword  ?  where's  your  pistol  ?  Thus 
the  believer  :  O  death,  thou  thoughtest  to 
pierce,  to  pain,  to  poison  us  with  thy  sting ; 
but  where  is  now  thy  sting  ?  Thou 
thoughtest  thyself  a  conqueror,  but  behold 
thou  art  conquered.  Where  is  now  thy 
victory  ?  Blessed  be  God  for  these  songs  of 
victory  and  triumph,  which  the  Captain  of 
our  salvation  has  put  into  the  mouths  of  all 
those  that  fight  under  his  exalted  banner. 

56  The  sting  of  death  is  sin  ; 
and  the  strength  of  sin  is  the  law. 

Observe  here,  1.  Death  has  its  sting.  A 
sting  has  a  threefold  property,  to  pierce,  to 
pain,  and  to  poison  :  all  which  were  ap- 
plicable unto  death.  Observe,  2.  Death's 
sting  is  sin,  or  death  has  its  sting  upon  the 
account  of  sin.  Sin,  like  a  sting,  pierces ; 
it  pierces  us  in  its  guilt,  it  pierced  Christ 
in  its  punishment.  The  soul  which  no 
weapon  can  reach,  sin  can  wound.  As  a 
sting,  it  paineth  as  well  as  pierceth.  Ju- 
das was  so  pained  with  it,  that  in  the  height 
of  horror  he  hanged  himself  in  hopes  of  ease. 
And  as  a  sting,  it  poisoneth  ;  sin  is  a 
deadly  poison,  pleasant  in  the  mouth,  bitter 
in  the  belly,  baneful  in  the  end.  So  strong 
a  poison  is  sin,  that  nothing  could  expel  it 
but  the  blood  of  Christ.  Observe,  3. 
Death  comes  to  a  believer  without  a  sting  ; 
behold,  Christ  became  obedient  unto  death, 
that  he  might  unsting  death.  Death  shot 
its  sting  into  our  Saviour's  side,  there  left  it, 
and  there  lost  it :  it  is  not  now  unto  any 
of  his  members  a  hurting,  but  a  healing 
serpent ;  there  is  now  no  venom,  no  ma- 
lignity in  it.  Observe,  4.  That  as  sin  is 
the  sting  of  death,  so  the  strength  of  sin  is 
the  law.  Not  as  if  the  law  did  encourage 
a  man  to  sin,  or  strengthen  him  in  sinning  : 
for  it  prohibits  sin  under  the  severest  penal- 
ties, and  condemns  the  sinner  to  the  pit  of 
hell :  but  the  law  gives  life,  or  adds  strength, 
to  sin.'  1.  By  the  curse  and  obligation  of 
it,  binding  the  sinner  under  the  guilt  of  sin 
to  the  judgment  of  the  great  day.  Thus 
the  law  strengthens  sin,  by  putting  into  it 
a  condemning  power.  2.  By  the  irrita- 
tion of  the  law  :  sin  takes  occasion  by  the 
law,  and  by  the  commandment  becomes 
exceeding  sinful ;  when  lust  finds  itself  re- 
strained, then  like  a  river  that  is  stopt,  it 
rises  and  foams  and  rebels  against  the  law 
of  the  mind,  and  fetches  in  all  its  force  to 


Chap.  XV 


CORINTHIANS. 


225 


rescue  itself  from  that  sword  which  heweth 
it  in  pieces.  2.  By  the  conviction  and  ma- 
nifestation of  the  law,  laying  open  sin  to 
the  conscience  of  the  sinner,  and  showing 
him  that  God  is  all  eye  to  see,  and  all 
fire  to  consume,  every  unclean  thing.  Thus 
the  law  gives  sin  its  strength,  and  death  its 
warrant,  to  arrest  and  execute  us.  Ah, 
wretched  and  miserable  smner  !  upon 
whom,  togetiier  with  death,  the  weight  of 
sin,  and  the  curse  of  the  law  fall  together  ' 
which  woundeth  deep,  and  presseth  low, 
even  to  the  lowest  hell,  unless  thou  canst 
say  truly,  what  the  apostle  doth  triumph- 
antly, in  the  next  verse. 

57  But  thanks  be  to  God,  which 
giveth  us  the  victory — 

Over  sin,  death,  and  the  law. 

— Through  our  Lord  Jesus  Christ. 

That  is,  through  the  death  and  resurrec- 
tion of  our  Lord  Jesus  Christ.  Observe 
here,  1.  An  enemy  encountered,  death: 
death  armed  by  sin,  and  strengthened  by 
the  law.  This  is  often  a  surprising  enemy, 
an  amazing  enemy,  a  spoiling  and  de- 
stroying enemy,  an  inevitable  and  unavoid- 
able enemy.  Observe,  2.  Victory  over 
this  enemy  declared  :  the  destruction  of 
death,  as  to  its  terror  and  power.  Death 
is  overcome.  But  how  >  Non  ut  ne  sit, 
but  ut  non  obsit ;  not  that  it  should  not 
be,  but  that  it  should  not  hurt.  Death  has 
lost  its  sting,  that  it  cannot  annoy ;  it  has 
lost  its  terror,  that  it  cannot  amaze;  it  has 
lost  its  power,  that  it  cannot  destroy. 
Observe,  3.  The  victors  or  conquerors  over 
this  enemy — who  are  first  Christ,  and  then 
all  that  are  Christ's,  all  that  harvest  of 
■which  Christ  is  the  first-fruits.  Observe, 
4.  The  triumph  proclaimed.  Thanks  he  to 
God  which  giveth  us  the  victori/.  From 
the  whole  learn.  That  all  believers  are  vic- 
torious over  death,  through  our  Lord  Jesus 
Christ.  They  may  triumph  over  death 
through  Christ,  because  he  has  disarmed  it  by 
his  death  and  satisfaction,  he  has  destroyed 
it  by  his  resurrection  ;  and  Christ's  victories 
become  the  believer's  by  participation  and 
communion  with  him.  As  they  commu- 
nicate with  him  in  the  value  of  his  satisfac- 
tion, so  they  communicate  with  him  in  the 
virtue  of  his  resurrection.  Let  us  therefore 
triumph  with  the  apostle,  and  say.  Thanks 
he  to  God ;  with  the  prophet,  A-xake  and 
sinrr,  ye  that  dwell  in  the  dust.  Thus 
victory  was  won  by  Christ,  it  is  won    by 

VOL.    If. 


us ;  it  was  dear  lo  Christ,  it  is  cheap  to  us  : 
we  overcome,  but  it  is  by  the  blood  of  the 
Lamb.  Let  us  therefore,  living  and  dying, 
say.  Thanks  he  to  God,  who  giveth  us 
the  victory,  through  our  Lord  Jesus 
Christ. 

58  Therefore,  my  beloved  bre- 
thren, be  ye  stedfast,  unmoveable, 
always  abounding  in  the  work  of  the 
Lord,  forasmuch  as  ye  know  that 
your  labour  is  not  in  vain  in  the 
Lord. 

Here  our  apostle  concludes  this  chapter, 
and  closes  his  discourse  on  this  great  sub- 
ject, the  doctrine  of  the  body's  resurrection, 
with  an  exhortation  to  duty.  Be  ye  sted- 
fast ;  that  is,  in  the  faith  of  the  gospel  in 
general,  and  in  the  belief  of  this  particular 
article  of  our  christian  faith,  the  resurrec- 
tion of  the  dead.  Unmoveable  ;  that  is, 
be  not  moved  by  any  temptations  or  tri- 
bulations, either  from  the  faith  and  hope 
of  the  gospel,  or  from  obedience  to  the 
gospel.  Let  no  fear  of  the  cross  of  Christ 
make  you  weary  of  the  yoke  of  Christ. 
Always  abounding  in  the  work  of  the 
Lord.  Here  note.  That  the  more  steady 
and  stedfast  any  man  is  in  the  belief  of  a 
blessed  resurrection,  the  more  forward  and 
zealous,  the  more  active  and  industrious, 
will  he  be  in  the  service  of  the  work  of 
God.  Forasmuch  as  your  labour  shall 
not  be  in  vain  in  the  Lord :  that  is,  your 
painfulness  in  the  service  of  God  shall  be 
plentifully  recompensed  by  him  at  the  re- 
surrection of  the  just.  Where  note,  1.  The 
nature  and  quality  of  that  service,  or  work 
of  God  declared,  it  is  a  labour ;  the  vast 
circumference  of  a  christian's  duty  makes 
it  so ;  the  curious  and  exact  manner  in  and 
after  which  every  duty  must  be  performed, 
makes  it  so  ;  the  great  opposition  that  he 
meets  witli  in  his  duty,  makes  it  so.  But 
the  greater  their  labour  is  on  earth,  the 
sweeter  will  their  rest  be  in  heaven.  Note, 
2.  The  reward  that  sweetens  this  labour : 
It  shall  not  be  in  vain  ;  there  is  the  tran- 
scendency of  the  reward.  Forasmuch  as 
ye  know  ;  there  is  the  certainty  of  it.  The 
christian's  services  for  Christ  shall  be  cer- 
tainly and  transcendently  rewarded  by 
Christ  in  another  world.  His  labour  is 
finite,  his  reward  is  infinite.  There  is  no 
more  proportion  between  a  christian's  la- 
bour and  reward,  than  betwixt  time  and 
eternity.  O  infinite  glory,  the  reward  of 
our  poor  labour. 

Q 


22G 


I  CORINTHIANS, 


Chap.  XV 1. 


CHAP.  XVI. 


N! 


Our  apostle,  in  this  concluding  chapter  of  his 
excellent  epistle,  gives  the  Corinthians  several 
useful  directions  for  their  acceptable  performance 
of  some  needful  duties;  and  then  shuts  up  the 
whole  with  particular  salutations  to  them,  and 
with  his  hearty  wishes  for  a  multiplied  increase 
of  all  spiritual  aud  temporal  blessings  upon 
them. 

"OW  concerning  the  collection 
for  the  saints,  as  I  have  given 
order  to  the  churches  of  Galatia, 
even  so  do  ye.  2  Upon  the  first 
day  of  the  week  let  every  one  of 
you  lay  by  him  in  store,  as  God  hath 
prospered  him,  that  there  be  no  ga- 
therings when  I  come.  3  And 
when  I  come,  whomsoever  ye  shall 
approve  by  your  letters,  them  will 
I  send  to  bring  your  liberality  unto 
Jerusalem.  4  And  if  it  be  meet 
that  I  go  also,  they  shall  go  with 
me. 

The  first  duty  which  the  apostle  here 
directs  the  Corinthians  to,  is  the  making  a 
collectioa  for  the  poor :  and  particularly 
for  them  at  Jerusalem,  who  were  now  in 
great  straits,  by  reason  of  a  famine  which 
was  then  and  there  amongst  them,  as  some 
expositors  affirm.  He  advises  that  on  the 
Lord's  day  every  one  should  lay  something 
by,  as  God  had  prospered  him,  that  there 
might  be  no  need  of  farther  collections 
when  he  came  :  and  that  the  charity  might 
be  distributed  according  to  their  pious  in- 
tentions, he  tells  them,  they  shall  send  it 
by  messengers  of  their  own  ;  and  that  if 
they  judged  it  meet  and  needful,  he  would 
accompany  the  bearers  of  their  charity, 
and  assist  in  the  distribution  of  it.  Here 
note,  1.  The  great  duty  which  the  apostle 
directs  unto  :  care  of,  and  provision  for, 
the  poor  saints  at  Jerusalem.  To  relieve 
the  poor  members  of  Christ,  especially  such 
as  suffer  for  his  name's  sake,  is  a  necessary, 
yea,  important  duty.  We  evidence  our 
love  and  affection  to  the  Head,  by  our 
pity  and  compassion  to  the  members.  The 
charitable  contributions  of  such  churches  as 
are  in  and  under  better  circumstances,  to- 
wards those  that  are  in  worse,  especially  if 
in  want,  is  an  odour  of  sweet  s»icll,  a  sa- 
crijice  acceptable  and  Tvell pleasing  unto 
God,  Phil.  iv.  18.  Note,  2.  The  time 
when  he  advises  them  to  make  this  chari- 
table collection  for  the  poor :  zipon  the 
first  day  of  the  week,  which  was  the  day 
of  their  public  assemblies,  the  day  upon 


which  our  Lord  rose  again  from  the  dead. 
Divines,  both  ancient  and  modern,  do  from 
heuce  argue  for  the  change  of  the  sabbath 
from  the  seventh  to  the  first  day  of  the  week. 
It  is  evident  that  this  was  the  day  on  which 
the  christian  churches  constantly  assembled 
to  perlbrm  religious  worship,  and  read  the 
scriptures,  to  preach  the  word,  and  cele- 
brate the  Lord's  supper ;  and  it  was  called 
by  them,  the  Lord's  day.  Upon  this  day 
the  apostle  orders  the  collections  to  be  made 
for  the  poor ;  and  all  christians,  in  compli- 
ance witii  this  precept,  did  offer  their  alms 
upon  that  day.  Learn  hence.  That  works 
of  charity  and  mercy,  though  needful  and 
acceptable  every  day,  yet  are  the  proper 
duties  of  the  Lord's  day,  that  being  a  day 
separated  and  set  apart  for  sacred  works, 
of  which  charity  is  a  special  part.  Add  to 
this,  that  the  day  itself  doth  contain  a  spe- 
cial motive  in  it  to  excite  and  enlarge  our 
charity,  it  being  the  day  in  which  we  were 
begotten  to  a  lively  hope,  through  the  re- 
surrection of  Jesus  Christ  from  the  dead, 
of  an  inheritance  incorruptible ;  and  the 
day  upon  which  we  partake  of  our  Lord's 
most  precious  body  and  blood.  We  hav- 
ing therefore  received  spiritual  things  so 
plentifully  from  Christ,  ought  to  be  the 
more  ready  to  impart  our  temporal  things 
to  distressed  christians.  Note,  3.  The 
apostle's  bidding  every  one  to  lay  by  some- 
thing of  his  store  for  the  relief  of  others,  in- 
timates to  us,  that  God  has  given  unto  every 
one  of  us  a  special,  proper,  and  personal 
right  to  what  we  do  enjoy.  To  have  all 
things  common,  would  run  all  things  into 
confusion.  The  apostle  directing  the  Co- 
rinthians here  to  a  constant  use  of  their  cha- 
rity every  Lord's  day,  in  making  collections 
for  the  poor,  doth  suppose  that  they  had 
something  of  their  own  to  give.  Almighty 
God  doth  keep  up  the  eighth  commandment 
in  full  force  and  strength,  as  a  fence  and 
hedge  about  the  worldly  estates  of  men  ; 
and  he  that  goes  about  to  break  this  hedge, 
a  serpent  shall  bite  him.  If  there  be  no 
such  thing  as  property,  how  shall  we  ex- 
ercise charity  ?  Note,  4.  The  rule  which 
St.  Paul  directs  the  Corinthians  to  observe 
and  follow  in  the  distribution  of  their  cha- 
rity, namely,  to  lay  by  for  others  in  pro- 
portion as  God  had  blessed  and  prospered 
them.  The  good  which  we  do  must  be 
proportionable  to  what  we  receive.  God 
will  not  accept  of  a  little,  when  he  has 
given  us  an  ability  to  do  much :  we  must 
always  relieve  the  wants  of  others  as  we  are 
able,  and  sometimes  above  what  we  are 


Chap.  XVI. 


I  CORINTIII.^NS. 


227 


able.  Such  as  have  ability  ought  to 
abound  in  all  kinds  of  charity;  they  are  to 
add  charity  to  charity,  one  way  of  charity 
to  another,  and  one  work  of  diarily  to 
another :  otherwise,  though  they  may  do 
a  good  work,  yet  they  are  not  rich  in  good 
works.  Let  ever//  one  lay  by  in  store, 
as  God  hath  prospered  him.  Note,  0. 
How  desirous  the  apostle  was  that  the  Co- 
rinthians should  receive  all  possible  satisfac- 
tion in  the  prudent  distribution  of  their  col- 
lected charity.  He  proposes  to  them  to 
choose  messengers  of  their  own  to  carry  their 
contribution  ;  he  proffers  to  give  them  let- 
ters of  recommendation  to  the  saints  at 
Jerusalem;  nay,  if  need  require,  and  they 
desire  it,  he  is  ready  to  go  himself  upon 
this  charitable  errand.  So  ready  are  the 
ministers  of  God  upon  all  occasions  to  con- 
tribute their  utmost  endeavours  to  promote 
the  charitable  relief  of  the  poor  members 
of  Jesus  Christ :  If  need  be  I  wi/'l  go  also. 

5  Now  I  will  come  unto  yoii,  when 
I  shall  pass  through  Macedonia : 
for  I  do  pass  through  Macedonia. 
6  And  it  may  he  that  1  will  abide, 
yea,  and  winter  with  you,  that  ye 
may  bring  me  on  my  journey  whi- 
thersoever I  go.  7  For  I  will  not 
see  you  now  by  the  way ;  but  I 
trust  to  tarry  a  while  with  you,  if 
the  Lord  permit.  8  But  I  will 
tarry  at  Ephesus  until  Pentecost, 
y  For  a  great  door  and  etFeetual  is 
opened  unto  me,  and  there  are  many 
adversaries. 

Observe  here,  St.  Paul  acquaints  them 
how  he  had  laid  his  business,  ordered  his 
stay  and  station,  where  he  was,  and  de- 
signed afterwards  to  come  and  wmter  with 
them,  and  not  to  see  them  in  passage  only- 
From  whence  we  learn.  That  a  wise  con- 
trivance of  our  own  business,  of  our  course 
of  labour,  and  of  what  we  design  to  do, 
is  very  lawful,  provided  it  be  done  with 
submission  to  the  will  of  God.  The  apos- 
tle declares  what  he  had  in  his  intentions 
contrived,  whither  to  go,  where  to  slay, 
how  long  to  continue :  but  adds.  If  the 
Lord  permit.  All  was  with  submission  to 
the  wisdom  and  will  of  God.  Farther, 
be  informs  them  of  his  present  intention  to 
stay  at  Ephesus  till  Pentecost,  because  God 
had  opened  there  unto  him  a  great  door 
for  the  propagation  of  the  gospel,  and  had 
abundantly  blessed  his  labours  to  the  good 


of  many.  But  there  were  many  adver- 
saries of  the  truth  there,  which  made  his 
stay  longer  at  Ephesus  both  ntrcssary  and 
unavoidable.  Learn  thence,  that  the  great 
success  of  the  gospel  is  usually  attendee^ 
with  many  adversaries,  and  great  opposi- 
tion. The  devil  stirs  up  all  the  rage  and 
fury  he  can  against  the  professors,  but  es- 
pecially the  preachers  of  the  gospel :  but 
where  the  devil  is  most  angry,  we  may 
hope  we  have  done  most  good  :  and  that 
ought  to  encourage  us  to  stay  in  our  place, 
though  our  difficulties  are  many,  and  our 
discouragements  great.  I  will  tarry  at 
Ephesus,  -where  a  great  door  is  opened 
to  me,  though  there  are  many  adversaries. 

10  Now  if  Timotheus  come,  see 
that  he  may  be  with  you  without 
fear  :  for  he  worketh  the  work  of 
the  Lord,  as  I  also  do.  11  Let  no 
man  therefore  despise  him  :  but 
conduct  him  forth  in  peace,  that  he 
may  come  unto  me  :  for  I  look  for 
him  with  the  brethren. 

Observe  here,  1.  Though  Timothy  was 
a  young  minister,  and  St.  Paul  an  aged 
apostle,  yet  doth  he  bespeak  the  church  to 
pay  respect  unto  him  as  to  himself,  he 
being  a  minister  of  the  gospel  as  well  as 
himself,  though  far  inferior  to  him  in  years 
and  abilities.  None  of  the  faithful  minis- 
ters of  Christ  are  ambitious  to  engross  any 
respect  from  the  people  to  themselves,  but 
content,  yea  desirous,  that  all  their  fellow- 
brethren  should  share  with  them  therein  ; 
for  all  men  pretend  to  a  share  in  reputation, 
and  do  not  love  to  see  it  monopolized  by 
a  single  person,  and  every  wise  and  good 
man  rejoices  when  that  respect  is  given  to 
others  which  is  justly  due  and  payable  to 
their  worth  and  merit.  Observe,  2.  How 
affectionately  this  aged  apostle  recommends 
Timothy  to  the  church's  tender  care,  as 
well  as  to  their  deserved  respect :  See  that 
he  may  be  without  fear  ;  that  is,  without 
fear  of  disturbance  from  the  factions  that 
were  amongst  them  at  Corinth :  see  that  he 
be  not  exposed  to  any  trouble  or  danger 
from  any  party  whatsoever.  Let  no  man 
despise  him  ;  either  because  of  his  youth, 
or  his  bodily  weakness  and  infirmities,  or 
for  any  other  cause  whatsoever.  But  con- 
duet  him  forth  in  peace  :  bring  him  on 
his  way  towards  me,  and  provide  for  the 
necessities  of  his  journey.  O  !  how  happy 
is  it  when  the  ministers  of  Christ  are  thus 
careful  of,  and  solicitous  for,  the  welfare  of 
Q  2 


228 


I  CORINTHIANS. 


Chap.  XVI. 


each    other,   as    St.  Paul    here    was   for 
Timothy  ! 

12  As  touching  our  brother  Apol- 
los,  I  greatly  desired  him  to  come 
unto  you  with  the  brethren  :  but 
his  will  was  not  at  all  to  come  at  this 
time  :  but  he  will  come  when  he 
shall  have  convenient  time. 

Here  again  observe,  1.  How  respectfully 
this  great  apostle  speaks  of  Apollos,  an  in- 
ferior minister  in  the  church  of  Corinth, 
Our  brother  Apollos.  Nothing  better 
becomes  the  governors  and  pastors  of  the 
church  than  humility  and  condescension, 
sincere  love  and  affection,  a  due  deference 
and  regard  towards  those  who  are  under- 
labourers  in  our  Lord's  vineyard,  to  own 
and  treat  them  as  brethren,  co-workers  and 
fellow- helpers  with  them.  God  has  not  made 
his  ministers  lions  to  tear  one  another,  nor 
bulls  to  gore  each  other ;  but  shepherds  to 
watch  over,  and  nurses  to  cherish,  one  ano- 
ther :  Our  brother  Apollos.  Observe,  2. 
How  St.  Paul,  though  a  dignified  person, 
a  great  apostle,  left  Apollos,  an  inferior 
minister  of  the  gospel,  to  judge  for  himself, 
whether  he  had  best  go  to  Corinth,  or  for- 
bear :  I  desired  him  to  come  to  you,  but 
his  will  was  not  to  come.  He  did  not  sus- 
pend him,  or  silence  him,  for  not  obeying 
the  voice  of  an  apostle :  but  lets  him  take 
his  choice.  There  may  be,  and  sometimes 
are,  particular  cases  and  circumstances  re- 
lating to  ourselves  and  our  people,  (as  about 
going  from  them,  or  continuing  with  them,) 
which  none  can  adjust  and  determine  as 
well  as  ourselves.  Perhaps  Apollos  here 
had  greater  and  stronger  reasons  for  his  re- 
fusing, than  St.  Paul  had  for  his  requesting 
him,  to  go  to  Corinth  ;  however,  the  great 
apostle  only  desired  him  to  go,  not  censur- 
ing him  for  his  denial,  but  leaving  him  to 
the  determination  of  himself,  whose  willwas 
7iot  at  all  to  come  to  thein  at  that  time. 
Observe,  3.  What  might  probably  be  the 
reason  why  Apollos  had  no  inclination  to 
go  to  Corinth  at  this  time ;  no,  not  at  the 
solicitation  of  St.  Paul  himself.  Perhaps 
it  was  because  he  would  not  encourage  or 
give  the  least  countenance  to  a  faction 
which  was  there  begun  under  the  authority 
of  his  name,  1  Cor.  i.  12.  Some  said,  / 
am  of  Apollos.  A  pious  and  prudent 
minister  of  Jesus  Christ  seeks  not  his  own 
applause,  or  his  people's  admiration  ;  but 
what  he  does  is  with  a  special  respect  lo 


their  edification  in  holiness,  for  preserving 
unity,  and  promoting  love  among  each 
other.  Afterwards,  when  St.  Paul  had  by 
his  epistle  allayed  those  heats,  and  healed 
those  divisions  which  prevailed  amongst 
them,  we  find  Apollos  did  return  to  Co- 
rinth, and  was  no  doubt  very  acceptable  to 
them,  and  serviceable  amongst  them. 

13  Watch  ye,  stand  fast  in  the 
faith,  quit  you  like  men,  be  strong. 

Three  duties  are  here  exhorted  to,  name- 
ly, watchfulness,  stedfastness  in  the  faith, 
and  holy  fortitude  and  courage.  1.  Watch- 
fulness, a  necessary  and  daily  duty  ;  we 
cannot  be  safe  one  moment  without  it : 
something  we  must  watch  over,  something 
we  must  watch  against,  and  something  we 
must  watch  for.  We  must  watch  over  our 
thoughts,  our  words,  our  actions  ;  we  must 
watch  against  all  sin,  all  appearance  of  sin, 
all  temptations  to  sin,  all  occasions  of  sin- 
ning; we  must  watch  for  all  opportunities 
of  glorifying  God,  all  opportunities  of  doing 
good  toothers,  all  opportunities  of  receiving 
good  from  others.  2.  Stedfastness  in  the 
faith  ;  perseverance  in  the  faith  of  Christ, 
and  stedfastness  in  his  holy  religion,  is  the 
great  and  indispensable  duty  of  every 
christian  that  has  a  due  regard  to  his  soul's 
salvation  :  Watch  ye,  stand  fast  in  the 
faith  :  3.  Christian  fortitude  and  holy  cou- 
rage :  3,uit  yourselves  like  men,  be  strong. 
Where  we  have  the  christian's  spiritual  ene- 
mies supposed  and  implied,  sin,  Satan, 
and  the  world ;  and  his  duty  declared, 
and  himself  encouraged  (o  play  the 
man  in  opposing,  or  contending  with, 
and  striving  against,  them.  Verily,  a 
christian  above  all  men  needs  courage  and 
resolution  ;  he  can  do  nothing  as  a  chris- 
tian, but  it  is  an  act  of  valour ;  it  requires 
much  more  courage  to  be  a  christian  than 
to  be  a  captain.  Alas!  how  many  of  the 
valiant  sword-men  of  the  world  have  showed 
themselves  mere  cowards,  who  have  come 
out  of  the  field  with  victory,  and  banners 
displayed  ;  but  after  all  lived  and  died 
slaves  at  home,  slaves  to  their  base  lusts  !  It 
requires  more  prowess,  more  bravery  and 
greatness  of  spirit,  to  conquer  ourselves,  than 
to  command  an  army  of  men.  Therefore 
quit  ye  like  men,  be  strong. 

14  Let  your  things  be  done  with 
charity. 

Our  apostle  having  in  the  beginning  of 
this  epistle  reproved  the  Corinthians  for  their 
iincharitablo  schisms  and  unchristian   divi- 


Chap.  XVI. 


I   CORINTHIANS. 


229 


sions  ;  lie  concludes  his  epistle  with  this  ex- 
cellent rule  of  advice,  To  do  all  tl)iiit,'s  m 
love,  one  for  and  one  towards  another. 
Where  a  true  principle  of  christian  charily 
prevails  amongst  the  members  of  a  church, 
it  will  cast  out  selfishness,  pride,  envy,  and 
division  ;  and  keep  them  from  rash  censur- 
ing, despising,  and  abusing  one  another, 
and  also  from  separating  from  the  commu- 
nion of  each  other.  The  sum  of  all  the 
commandments,  both  towards  God  and  to- 
wards our  neighbour,  is  love ;  it  is  nut 
praying,  hearing,  or  receiving  at  the  Lord's 
table,  which  is  the  fulfilling  of  the  com- 
mandment, but  when  these  duties  are  done 
in  love  ;  and  we  may  do  many  things 
commanded  towards  men,  yet  if  we  do  ihem 
not  in  love  to  men,  we  do  nothing  as  the 
Lord  commanded  ;  therefore  let  all  things 
be  done  -with  charity. 

15  I  beseech  you,  brethren,  ye 
know  the  house  of  Stephanas,  that 
it  is  the  first-fruits  of  Achaia,  and 
that  they  have  adflicted  themselves 
to  the  ministry  of  tiie  saints,  IG 
That  ye  submit  yourselves  unto  such, 
and  to  every  one  that  helpeth  with 
MS,  and  laboureth. 

Observe  here,  I.  The  honourable  men- 
tion which  St.  Paul  makes  of  Stephanas, 
and  his  house;  they  were  the  first  fruits  of 
Achaia,  that  is,  the  first  there  converted 
to  Christianity.  It  is  a  great  honour  to  be 
in  Christ  before  others  :  happy  they  that 
come  in  at  the  call  of  Christ,  even  at  the 
last  hour ;  but  thrice  happy  those  that  come 
in  at  the  first,  who  are  the  first-ripe  fruits 
unto  God.  Observe,  2.  What  good  proof 
and  evidence  Stephanas  gave  of  the  sinceri- 
ty of  his  early  conversion  :  JJe  addicted 
himself  to  the  ministrjj  of  the  saints  ; 
that  is,  he  was  very  forward  to  assist  the 
poor  saints  with  his  estate  and  labour. 
There  is  no  better  evidence  of  our  interest 
in  Christ  than  an  entire  affection  and  ope- 
rative compassion  towards  all  our  fellow- 
members  in  Christ,  for  grace's  sake.  Ob- 
serve, 3.  The  great  deference  and  regard, 
the  special  respect  and  honour,  which  was 
due,  and  is  here  commanded  to  be  paid, 
to  Stephanas,  for  his  ministering  to  the  poor 
saints  that  were  in  want  ;  Submit  your- 
selves unto  such ;  that  is,  give  reverence 
and  honour  to  them,  and  to  all  such  as  are 
like  unto  them,  who  laboured  with  the 
apostle  in  the  furthering  of  the  gospel. 


17  I  atn  glad  of  the  coming  of 
Stephanas  and  Fortunatus  and 
Achaicus  ;  for  that  wiiicli  is  lacking 
on  your  part  they  have  supphed. 
lU  For  tliey  have  refreshed  my  spi- 
rit and  yours  :  therefore  acknowledge 
ye  them  that  are  such. 

It  is  very  probable  that  the  faithful  ia 
the  church  of  Corinth  did  send  these  three 
persons,  namely,  Stephanas,  Fortunatus, 
and  Achaicus,  to  St.  Paul,  at  this  time  at 
Ephesus,  to  acquaint  him  witir  the  state  of 
the  church,  the  rents  and  schisms  that 
were  amongst  them  ;  and  to  desire  the  in- 
terposure  of  his  authority,  and  the  exercise 
of  his  apostolical  power,  in  order  to  the 
healing  of  those  unhappy  breaches.  Now, 
says  the  apostle,  I  was  glad  of  the  coming 
of  these  men,  whom  you  sent  with  your 
letters  of  inquiry  to  me ;  for  that  account 
of  your  affairs  which  was  lacking  on  your 
parts  in  your  letter,  they  have  supplied  :  I 
am  glad,  I  say,  for  they  have  refreshed  my 
spirit  with  their  presence  and  discourse, 
and  will  at  their  return  refresh  yours  also  ; 
therefore  ackno-wledge  ye  them  that  are 
such,  own  their  services,  and  honour  them 
for  the  same.  There  is  a  tribute  of  double 
honour,  respect,  and  reverence,  due  and 
payable  to  such  as  labour  in  the  church's 
services  even  unto  weariness,  and  are  will- 
ing to  spend  and  be  spent  in  such  services 
as  they  are  capable  of,  for  the  benefit  of 
the  church  in  general,  or  any  member 
thereof  in  particular. 

19  The  churches  of  Asia  salute 
you.  Aquila  and  Priscilla  salute 
you  much  in  the  Lord,  with  the 
church  that  is  in  their  house.  20 
All  the  brethren  greet  you.  Greet 
ye  one  another  with  an  holy  kiss. 
21  The  salutation  of  me  Paul  with 
mine  own  hand. 

Here  our  apostle  closes  his  epistle  with 
several  salutations  to  the  Corinthians,  from 
the  churches  of  Asia,  from  Aquila  and 
Priscilla,  and  from  the  church  in  their 
house,  that  is,  from  the  christian  family, 
or  from  the  christian  assembly  which  used 
to  meet  in  their  house  for  the  worshipping 
of  God.  Happy  that  family-governor  who 
has  a  church  in  his  house,  with  Aquila 
and  Priscilla  ;  who  worships  God  with  all 
his  house,  as  did  Cornelius;  who  with  his 
household  serves  the  Lord,  as  did  Joshua ; 


230 


I  CORINTHIANS. 


Chap.  XVI. 


•who  coraman(]s  his  children  and  his  house- 
hold after  him,  as  did  faithful  Abraham.  Ob- 
serve, 2,  The  nature  and  manner  of  this 
salutation.  They  salute  you  in  the  Lord; 
that  is,  with  a'  spiritual  affection,  for  the 
grace  of  God  that  is  in  you,  and  wishing 
you  an  overflowing  stream  of  spiritual 
blessings  from  Christ  the  fountain.  Next 
he  wills  them  to  salute  one  another  with  an 
holy  kiss,  a  kiss  of  peace  and  charity  ;  with 
which  christians  in  those  times,  and  ac- 
cording to  the  custom  of  those  countries, 
Dsed  to  salute  one  another.  This  was  not 
then  a  wanton,  but  an  holy,  kiss,  in  which 
they  had  chaste  and  holy  thoughts  ;  yet 
afterwards,  the  piety  and  purity  of  the  church 
degenerating  and  declining,  it  was  thought 
fit  and  convenient  to  lay  the  kiss  of  charity 
aside,  which  was  used  in  the  public  assem- 
blies at  the  celebration  of  the  holy  com- 
munion. That  which  is  innocent  in  itself, 
and  pious  in  its  first  intendment,  may  in 
time  fall  under  such  abuse,  as  to  cause  it  to 
be  wholly  laid  aside.  Lastly,  he  adds  his 
own  salutation  with  his  own  hand.  It  is 
generally  believed  that  the  apostle  employ- 
ed some  person  to  write  his  epistle  over, 
which  he  sent  abroad  unto  the  churches ; 
yet  that  he  might  prevent  fraud  and  forgery, 
and  that  they  might  know  which  were  his 
own,  he  used  to  subscribe  his  salutation  and 
apostolical  benediction  with  his  own  hand, 
which  was  well  known  unto  them, 

22  If  any  man  love  not  the  Lord 
.Tesus  Christ,  let  him  be  anathema 
maran-atha. 

That  is,  if  any  man  do  either  oppose 
Christ  and  his  gospel,  or  apostatize  and 
backslide  from  his  holy  profession,  and 
thereby  discover  he  had  no  sincere  love  for 
Christ,  let  him  be  accursed  till  the  Lord 
comes  to  judgment ;  and  when  he  comes 
to  judgment,  let  him  without  repentance  lie 
under  a  dreadful,  yea,  an  eternal  curse. 
Observe  here,  How  that  those  who  do  not 
sincerely  love  our  Lord  Jesus  Christ,  are 
under  the  heaviest  and  bitterest  of  divine 
curses.  Note,  L  The  ground  or  cause  of 
this  curse,  the  not  loving  of  Jesus  Christ ; 
he  doth  not  say.  If  any  man  hate  Christ,  or 
reproach  and  blaspheme  him,  or  persecute 
and  injure  him  ;  but,  if  he  doth  not  love 
him.  The  bare  want  of  this  affection  to 
Christ,  is  enough  eternally  to  separate  us 
from  Christ.  Note,  2.  The  nature  of  this 
curse  :  Ijct  him  be  anathema  maran-atha. 
The  apostle  pronounces  the  curse  in  two 
languages,  Greek  and  Syriac,  to  denote  both 


the  vehemency  of  his  own  spirit  in  speaking, 
and  the  certainly  of  the  thing  spoken  :  or 
perhaps  to  show,  that  men  of  all  nations 
and  languages  who  love  not  Christ,  are 
under  a  curse,  and  that  they  are  deservedly 
cursed  among  all  nations.  The  Greek 
word,  anathema,  signifies  execrable  ;  the 
Syriac  word,  ?naran-atha,  is  a  compound 
olMaraii.  Lord,  and  atha,  he  cometh. 
These  words  were  used  anciently  in  the  . 
most  dreadful  sentence  of  excommunication; 
as  if  they  had  cited  the  person  to  the  tribu- 
nal of  Christ,  at  his  coming  to  judge  the 
world,  or  left  him  bound  under  the  curse 
of  that  sentence  until  the  coming  of  Christ. 
Note,  3.  The  extent  of  this  curse.  If  any 
man  ;  as  if  he  had  said.  Let  him  be  who 
he  will  that  loves  not  Christ,  Jew  or  Gen- 
tile, bond  or  free,  male  or  female,  rich  or 
poor,  young  or  old,  prince  or  peasant,  king 
or  beggar,  who  have  opportunities  to  know 
Christ  and  yet  do  not  love  him,  let  him  be 
accursed  by  him  to  eternal  ages ;  let  him  be 
fully  separated  from  the  society  of  christians 
here  in  this  world,  and  from  all  fellowship 
and  communion  with  Christ  finally  in  the 
world  to  come. 

The  sum  is,  That  those  who  love  not  our 
Lord  Jesus  Christ,  much  more  those  who 
wilfully  hate  and  oppose  him  and  his  holy 
laws,  are  accursed  persons  in  this  life,  and 
devoted  to  destruction  here  :  but  when  our 
Lord  shall  come  to  judge  the  world  at  the 
last  and  great  day,  they  shall  be  accursed 
more  openly  and  solemnly  ;  when  they 
shall  stand  before  that  impartial  judge  of 
the  world,  they  shall  receive  from  his  mouth 
a  final  malediction,  an  irreversible  execra- 
tion, which  shall  be  immediately  succeeded 
with  the  anguish  and  torments  of  eternity. 

23  The  grace  of  our  Lord  Jesus 
Christ  he  with  you.  24  My  love  he 
with  you  all  in  Christ  Jesus.     Amen. 

Observe  here.  Our  apostle's  valediction  ; 
it  is  a  benediction.  He  takes  his  farewell 
of  them  with  prayer  for  them :  The 
grace,  or  gracious  favour,  of  Christ  be 
■with  you,  and  multiply  all  blessings, 
both  spiritual  and  temporal,  upon  you; 
I  am  sure  I  love  you  all  in  Christ  Jesus, 
and  for  his  sake.  Happy  is  it  when 
ministers  can  take  their  farewell  of  their 
flocks  in  this  manner,  with  fervent  suppli- 
cations for  them,  and  with  solemn,  yet 
serious,  protestations  of  the  fervency  of 
their  love,  and  the  ardency  of  their  affection 
towards  them.     Amen. 


SECOND    EPISTLE    OF   ST.    PAUL 

TO  THE 

CORINTHIANS. 


The  occasion  of  St.  Paul's  writing  this  seconci  Epistle  to  the  Corinthians,  was  to  vindicate  his  person 
from  divers  imputations  which  were  charged  upon  him  by  the  false  apostles,  and  to  defend  his  minis- 
try and  apostleship  against  some  that  sought  to  bring  both  himsell  and  that  into  disgrace  and  con- 
tempt :  such  ministers  as  study,  and  '  seek  that  they  may  excel  to  tbe  edifying  of  the  church,"  must 
expect  to  encounter  with  the  violent  opposition  and  virulent  imputations  of  men  of  perverse  minds, 
who  either  cannot  or  will  not  do  so  well  themselves. 

Our  great  Apostle  here  was  charged  by  the  false  apostles  with  inconstancy,  in  promising  to  come  to 
Corinth,  and  not  coming  ;  with  pride  and  imperiousness,  with  vanity  and  vain-glory,  in  reference  to 
the  incestuous  person  ;  they  representing  him  as  contemptible  in  his  person,  as  despicable  in  his  minis- 
try. He  therefore  confutes,  yea,  confounds,  his  adversaries  by  a  new  and  unusual  way  of  arguing  ; 
namely,  by  boasting  of  his  sufferings,  glorying  in  them,  and  giving  a  large  catalogue  and  long  inven- 
tory of  them  :  he  displays  his  calamities,  blazons  his  crosses,  vindicates  his  person  and  authority  from 
contempt,  clears  himself  from  the  charge  and  imputation  of  levity  and  vain-glory,  by  rehearsing  the 
good  services  he  had  done,  and  the  sufferings  he  had  undergone,  for  the  sake  of  CHRIST,  and  his  holy 
religion.  Whence  we  learn.  That  it  is  neither  unchristian  or  unseemly  to  enlarge  upon  our  own  ac 
tions  and  sufferings  when  tliere  is  a  great  and  necessary  occasion  so  to  do,  namely,  when  the  glory  of 
God,  the  credit  of  our  holy  religion,  and  a  just  vindication  of  our  own  integrity  and  innocency,  doth 
require  it,  and  call  for  it. 


CHAP.  I. 
"DAUL,  an  apostle  of  Jesus  Christ 
by  the  will  of  God,  and  Timothy 
our  brother,  unto  the  church  of  God 
which  is  at  Corinth,  with  all  the  saints 
which  are  in  all  Achaia  :  Grace  he 
to  you,  and  peace,  from  God  our 
Father,  and  from  the  Lord  Jesus 
Christ. 

Observe  here,  1 .  The  writer  of  this  epis- 
tle described  by  his  name,  Paul;  by  his 
office,  an  apostle  of  Jesus  Christ  ;  with 
the  manner  how  he  obtained  this  office  of 
an  apostle,  namely,  by  the  ■will  of  God  : 
it  was  not  man,  but  God,  tliat  called  him 
to  the  apostleship.  It  is  of  great  concern 
and  consequence  both  to  ministers  and  peo- 
ple to  be  fully  informed,  and  thoroughly 
satisfied,  of  that  divine  call  which  our  spi- 
ritual guides  have  to  come  amongst  them  ; 
that  the  ministers  may  be  able  to  say,  *'  We 
come  to  you  in  the  name  of  the  Lord  ;"  and 
the  people  may  be  able  to  reply  :  "  We  re- 
ceive you  as  ambassadors  from  the  Lord  unto 
us."  Paul,  an  apostle  by  the  tvill  of 
God.  Observe,  2.  A  person  conjoined 
with  St.  Paul  in  the  writing  of  this  epistle, 


and  he  is  also  described  two  ways ;  by  his 
name,  Timothy  ;  by  his  relation,  our  bro- 
ther. Where  note.  The  great  humility  and 
condescension  of  St.  Paul,  that  though  far 
superior  to  Timothy  in  years,  and  more 
transcendent  in  office,  and  more  eminent 
in  grace,  yet  he  doth  not  assume  and  arro- 
gate all  to  himself,  but  makes  another  sit, 
as  it  were,  upon  the  throne  with  him  ;  so 
humble  and  condescending  was  this  holy 
man  to  one  so  far  inferior  to  him,  both  in 
office  and  grace.  Note  also.  The  happy  ad- 
vantage of  Timothy  in  being  with  St.  Paul, 
and  having  the  happy  privilege  of  being 
instructed  and  directed  by  so  great  an  apos- 
tle ;  happy  was  it  for  young  Timothy  that 
ever  he  came  into  old  Paul's  family.  Learn 
thence.  That  it  is  an  happy  advantage  to 
such  who  in  their  younger  years  are  dedi- 
cated to,  and  designed  to  be  set  apart  for, 
the  work  of  the  ministry,  to  be  under  the 
inspection  and  care,  the  guidance  and  con- 
duct, of  those  who  are  more  aged,  and  bet- 
ter experienced  than  themselves:  Paul  an 
apostle,  and  Timothy  our  brother.  Ob- 
serve, 2.  The  persons  to  whom  this  epistle 
is  written  and  directed  ;  To  the  church  oj 
God  which  is  at  Corinth.  Corinth  was 
a  city  famous  for  wealth  and  riches,  but 


232 


II  CORINTHIANS. 


Chap.  I. 


most  infamous  for  lewdness  and  uncleanness: 
here  was  a  temple  dedicated  to  Venus, 
where  were  a  thousand  virgins  set  apart  to 
be  prostituted  to  the  lusts  of  men  ;  so  that 
KopivOiaKtiv,  to  Coriiit/iize,  is  as  much  as 
to  be  lascivious  and  unchaste ;  and  after 
many  of  them  were  converted  to  Christian- 
ity, yet  did  the  sin  of  uncleanness  so  much 
abound  amongst  them,  that  the  apostle 
doth  industriously  set  himself  against  it, 
and  warns  them  of  the  sin  and  danger  of 
it,  in  both  his  epistles  wrote  unto  them. 
However,  as  bad  as  Corinth  was,  God  told 
Paul,  Acts  xvii.  that  he  had  much  people 
in  that  city  ;  and  accordingly  he  spent  a 
year  and  a  half  amongst  them,  in  preaching 
to  them,  in  converting  and  confirming 
them.  Learn  thence.  That  even  amongst 
the  most  profane  and  unlikehest  people 
upon  earth,  God  may,  and  sometimes  doth, 
gather  a  church  unto  himself.  See  what 
monsters  of  men  these  Corinthians  were, 
1  Cor.  vi.  11.  Whoremongers,  adultertrs, 
effeminate,  abusers  of  themselves  with, 
mankind ;  and  he  tells  them,  not  only  such 
persons,  but  ravra  such  things,  were  some 
of  them  :  but  now  washed,  Sfc.  O  fiie 
sovereignty  and  wonderful  efficacy  of  the 
grace  of  God,  in  cleansing  souls  more  black 
than  ever  was  Ethiopian's  face!  Though 
man  cannot,  yet  God  can,  and  sometimes 
does,  cause  figs  to  grow  on  thorns,  and 
grapes  on  thistles.  Observe,  4.  Our  apostle's 
salutation  of,  and  prayer  for,  this  church  at 
Corinth  :  Grace  be  to  you,  and  peace 
from  God  our  Father,  andfro7n  the  Lord 
Jesus  Christ.  Whence  note,  1.  The  mer- 
cies and  blessings  prayed  for :  grace  and 
peace;  spiritual  blessings,  and  comprehen- 
sive blessings.  Note,  2.  The  original  cause 
and  spring  from  whence  those  blessings 
flow,  from  God  our  Father,  and  from  Jesus 
Christ ;  from  the  Father  as  the  fontal  cause, 
and  from  Christ  as  the  procuring  cause,  the 
dispenser  of  these  blessings.  A  good  ar- 
gument to  prove  the  divinity  of  Christ : 
he  that  can  dispense  grace  and  peace,  of 
and  from  himself,  is  God  ;  but  Christ  doth 
this,  therefore  he  is  God  :  Grace  be  to  you, 
and  peace  from  our  Lord  Jesus  Christ. 

3  Blessed  he  God,  even  the  Fa- 
ther of  our  Lord  Jesu-s  Christ,  the 
Father  of  mercies,  and  the  God  of 
all  comfort ;  4  Who  comforteth 
us  in  all  our  tribulation,  that  we 
may  be  able  to  comfort  them  which 
are  in  any  trouble,  by  the  comfort 


wherewith  we  ourselves  are  comfort- 
ed of  God. 

Observe  here,  1.  The  several  gracious 
and  comfortable  titles  which  the  apostle 
gives  to  Almighty  God ;  he  styles  him,  1. 
The  Father  of  our  Lord  Jesus  Christ : 
so  he  is  by  nature  ;  and  Christ  his  Son  by 
eternal  and  ineffable  generation  ;  for  as  the 
words,  our  Lord,  ascribed  here  to  Christ, 
do  not  exclude  the  Father  from  being 
Lord  ;  so  the  word  God,  ascribed  here  to 
God  the  Father,  excludes  not  Christ  from 
being  our  God  ;  and  as  God  is  the  Father 
of  Christ,  so  he  is  a  Father  in  him  to  all 
that  have  union  with  him.  2.  The  Fa- 
ther of?nercies  ;  a  most  amiable  and  com- 
fortable relation  ;  not  the  Father  of  mercy, 
or  a  mercitul  Father,  barely,  but  the  Father 
of  mercies  in  the  plural  number  to  denote 
the  greatness  and  multitude  of  his  mercies, 
and  that  all  mercy  flows  from  him  only 
and  freely,  as  streams  from  an  overflowing 
and  never-failing  fountain.  3.  The  God 
of  all  comfort ;  because  by  giving  his  holy 
Spirit,  the  Comforter,  he  is  the  author  of 
all  that  consolation  which  is  conferred  upon 
us.  Observe,  2.  The  duty  here  perform- 
ed by  the  apostle,  that  of  blessing  God,  or 
thanksgiving.  Blessed  be  God,  Sfc.  Learn, 
That  blessing  and  praising  God  for  all 
mercies,  but  especially  for  spiritual  mercies, 
is  a  duty  which  all  the  people  of  God  ought 
especially  to  be  careful  of,  and  abounding 
in  :  the  more  you  shall  have  cause  to  bless 
him,  he  will  multiply  blessings  upon  you 
for  your  thankfulness  to  him.  Observe,  3. 
The  particular  favour  which  the  apostle 
blesses  and  praises  God  for ;  namely,  for 
CO?? for  ting  his  children  in  oil  their  tri- 
bulations. Learn  hence,  That  as  God  is 
the  only  comforter  of  his  people  at  all  times, 
so  he  is  their  best  comforter  in  the  worst 
of  times.  There  is  no  tribulation  or  aflflic- 
tion  that  the  people  of  God  can  fall  into, 
but  God  can  and  will  comfort  them  there- 
in :  Blessed  be  God  who  co?nforteth  us 
in  all  our  tribulations.  Observe,  4.  The 
gracious  end  and  merciful  design  of  God 
in  comforting  his  saints  and  servants,  in 
and  under  all  their  pressures,  tribulations, 
and  afflictions ;  it  is.  That  they  may  be 
able  to  co?nfort  the7?i  which  are  i?i  trou- 
ble, by  the  coj?ifort  wherewith  they  them- 
selves have  been  co??forted  of  God.  Learn 
hence.  That  God  doth  often  exercise  many 
of  his  ministers,  and  some  of  his  particular 
saints  and  servants,  in  a  very  exemplary 
manner,  with   trials  and    afflictions:     for 


Chap.  I. 


II  CORINTHIANS. 


233 


this  great  end  amongst  others,  that  they 
may  be  experimentally  able  to  instruct  and 
comfort  siicti,  who  either  are  or  may  here- 
after fail  into  the  same  disconsolate  condi- 
tion Willi  themselves;  none  so  fit  to  advise 
and  counsel,  to  instruct  and  comfort,  a  suf- 
fering saint,  as  an  afflicted  minister  or  chris- 
tian, who  have,  together  with  their  afflic- 
tions, experienced  the  favour  of  divine  con- 
solations :  That  tve  may  comfort  others, 
fis  u'c  ourselves  have  been  comforted  of 
God. 

5  For  as  the  sufferings  of  Christ 
abound  in  us,  so  our  consolation 
also  aljoundeth  by  Christ. 

Note  here,  1.  That  the  saints'  sufTtrings 
are  called  the  sufferings  of  Christ.  The 
head  suffers  in  the  members,  because  the 
members  sutier  for  the  sake  of  the  head. 
Note,  2.  That  the  saints'  sufferings  in  the 
cause,  and  for  the  sake  of  Christ,  are  some- 
times overflowing  and  excessive  sufferings  : 
The  sufferings  of  Christ  abound  in  us. 
Note,  4.  That  as  a  christian's  sufferings  are 
for  Christ,  so  are  their  comforts  and  conso- 
lations from  him  ;  yea,  their  comforts  do 
bear  some  proportion  to  their  sufferings; 
as  our  sufferings  abound,  so  our  consola- 
tion abounds  by  Christ. 

6  And  whether  we  be  afflicted, 
it  is  for  your  consolation  and  sal- 
vation, which  is  effectual  in  the  en- 
during of  the  same  sufferings  which 
we  also  suffer  :  or  whether  we  be 
comforted,  it  is  for  your  consolation 
and  salvation. 

As  if  the  apostle  had  said,  "  What  suffer- 
ings soever  I  bave  met  with  in  my  minis- 
terial office,  you  have  the  benefit  of  them, 
and  special  advantage  by  them  ;  and  there- 
fore you  ought  not  to  despise  me  upon  the 
account  of  my  sufferings,  (as  do  the  false 
prophets,  and  would  have  you  do,)  but 
you  ought  the  more  to  honour  me  for  them, 
and  be  encouraged  yourselves  by  them  ; 
and  when  I  am  comforted,  it  is  beneficial 
for  your  consolation,  inasmuch  as  vou  may 
confidently  expect  the  same  relief."  Learn 
hence.  That  the  sufferings  and  afflictions 
which  we  endure  for  Christ,  do  not  only 
turn  to  our  own  good,  but  redound  greatly 
to  the  good  and  benefit  of  the  church  of 
God,  and  consequently  should  not  disani- 
mate  or  dishearten  our  fellow-christians, 
hut  rather  be  matter  of  comfort  or  consola- 
tion  to  then).     If  we  be  afflicted,  it  is  for 


your  consolation  and  salvation  :  he  adds. 
If  we  be  comforted,  it  is  for  your  conso- 
lation also  ;  thereby  plainly  intimating  to 
us,  that  Almighty  God  doth  by  all  his  dis- 
pensations, both  of  mercy  and  correction, 
promote  and  carry  on  the  salvation  of  his 
own  children  and  people. 

7  And  our  hope  of  you  is  sted- 
fast,  knowing,  that  as  ye  are  parta- 
kers of  the  sufferings,  so  shall  ye  be 
also  of  the  consolation. 

Here  St.  Paul  tells  the  body  of  the  Co- 
rinthians, that  he  had  a  good  hope  con- 
cerning them,  that  as  they  had  endured 
sufferings  for  Christ,  so  they  would  still 
endure  them ;  assuring  them,  that  they 
should  share  no  less  in  consolation  than 
they  did  in  affliction.  Learn  hence.  That 
such  as  suffer  for  Christ,  or  own  those  that 
suffer  for  him,  shall  be  interested  in  all  that 
joy  and  consolation  which  such  sufferings 
and  sufferers  shall  receive  from  God  :  As 
you  are  partakers  of  the  sufferings,  so 
shall  you  be  of  the  consolation  also. 

8  For  we  would  not,  brethren, 
have  you  ignorant  of  our  trouble 
which  came  to  us  in  Asia,  that  we 
were  pressed  out  of  measure,  above 
strength,  insomuch  that  we  despair- 
ed even  of  life. 

Observe  here,  1 .  That  it  is  of  no  small 
benefit  and  advantage,  but  of  excellent  use 
to  us,  to  know  what  are  the  troubles  and  af- 
flictions which  do  befall  the  servants  of  God 
for  righteousness'  sake  :  We  would  not  have 
you  ignorant  of  our  trouble.  Observe,  2. 
How  pressing  the  troubles  and  afflictions 
were  which  this  apostle  underwent  ;  they 
were  out  of  measure,  above  strength,  and 
even  to  the  despairing  of  life.  Thence 
note,  That  God  may,  and  sometimes  does, 
exercise  his  servants  with  such  extreme  and 
pressing  trials,  that  all  their  own  natural 
strength  is  unable  to  support  them  under 
them,  or  carry  them  through  them  ;  We 
were  pressed  above  strength,  and  despair- 
ed even  of  life. 

9  But  we  had  the  sentence  of 
death  in  ourselves,  that  we  should 
not  trust  in  ourselves,  but  in  God 
which  raiseth  the  dead  : 

Observe  here.  The  great  and  imminent 
danger  which  the  apostle  was  in  :  his  very 
life  was  in  a  hazard,  nay,  even  despaired  of ; 


J34 


II  CORINTHIANS. 


Chap. 


he  looked  upon  himself  as  a  dead  man  : 
but  wlien  he  had  thus  sentenced  himself,  a 
divine  power,  which  wrought  above  all  his 
thoughts  and  rational  conjectures,  reprieved 
him,  and  revived  him.  Hence  learn,  that 
the  almighty  power  of  God  sometimes 
works  beyond  all  creature  expectations,  be- 
yond all  human  probabilities,  beyond  all 
rational  conjectures,  to  help  and  deliver  his 
people  ill  hopeless  and  helpless  troubles. 

10  Who  delivered  us  from  so 
p;rcat  a  death,  and  doth  deliver  :  in 
whom  we  trust  that  he  will  yet  de- 
liver us  ; 

Observe  here.  The  deliverer,  God  ;  the 
delivered,  St.  Paul,  and  the  saints  that  were 
in  Asia  with  him  ;  the  deliverance  itself,  or 
the  imminent  and  impending  evil  delivered 
from,  death,  great  death,  so  great  a  death. 
Learn,  1.  That  in  times  of  great  and  immi- 
nent danger,  God,  and  God  alone,  is  the 
immediate  deliverer  of  his  children  and  peo- 
ple. Learn,  2.  That  is  the  property  of  a 
gracious  heart  to  magnify  and  enhance  the 
deliverance  of  a  gracious  God  :  He  hath 
delivered  us  from  so  great  a  death,  Sfc. 
Learn,  3.  That  past  and  present  experience 
of  God's  power  and  goodness  towards  his 
people  may  and  ought  to  encourage  them  to 
trust  in  him  for  time  to  come  :  former  ex- 
perience ought  to  encourage  us  to  future 
dependence ;  when  we  can  say,  God  hath 
delivered,  and  doth  deliver,  let  our  faith 
add.  In  Aim  n;e  trust  that  he  -will  yet 
deliver. 

1 1  Ye  also  helping  together  by 
prayer  for  us,  that  for  the  gift  be- 
stowed upon  us  by  the  means  of 
many  persons,  thanks  may  be  given 
l)y  many  on  our  behalf. 

Our  apostle  having  commemorated  the 
goodness  and  power  of  God  in  former  de- 
liverances, and  expressed  his  assurance  of 
present  and  future  deliverances,  doth  in  this 
verse  excite  and  exhort  the  faithful  at  Co- 
rinth to  help  and  further  him  with  their 
prayers  :  You  also  helping  together  bi/ 
prayer  for  us.  Where  observe.  The  hu- 
iiiilitv  of  the  apostle  in  desiring  the  people's 
prayers  for  himself.  Such  as  are  most  emi- 
nent in  gifts  and  ofhce,  yea,  and  in  grace 
too,  do  really  want,  and  heartily  desire, 
the  help  and  benefits  of  their  prayers  who 
are  far  inferior  to  them  in  the  church  of 
God.     And  verily  the  people  do  owe  unto 


their  spiritual  guides,  as  a  debt  of  service, 
their  earnest  prayers  for  them  ;  herein  they 
are  not  only  serviceable  to  them,  but  kind 
to  themselves.  Observe  farther.  The  great 
reason  why  St.  Paul  was  so  desirous  of  the 
Corinthians'  prayers  ;  that  deliverance  and 
mercy  being  obtained  thereby,  praise  and 
thanksgiving  might  be  rendered  to  God  on 
his  behalf.  Learn,  That  when  by  prayer 
any  mercy  is  obtained  by  us,  it  is  our  duly 
by  praise  and  thanksgiving  to  acknowledge 
the  same  to  God.  What  is  obtained  by 
prayer,  should  be  owned  by  thankfulness  ; 
God  forbid  we  should  be  clamorous  in  ask- 
ing favours,  and  dumb  and  tongue-tied  in 
returning  thanks. 

12  For  our  rejoicing  is  this,  the 
testimony  of  our  conscience,  that  in 
simplicity  and  godly  sincerity,  not 
with  fleshly  wisdom,  but  by  the  grace 
of  God,  we  have  had  our  conver- 
sation in  the  world,  and  more  abun- 
dantly to  you-ward. 

Observe  here,  1.  That  though  St.  Paul 
did  not  put  confidence  and  trust  in  his  sin- 
cerity and  christian  grace,  yet  he  did  re- 
joice, and  holily  glory,  in  the  evidence  of 
his  grace,  and  in  the  testimony  of  a  sincere 
and  upright  conscience  :  Our  i^ejoiciiig 
is  this.  Learn  hence,  That  an  holy  glo- 
rying and  rejoicing  in  the  grace  of  God, 
which  upon  good  and  sufficient  grounds 
we  find  evident  in  ourselves,  is  lawful  and 
allowable.  A  christian  may  and  ought  to 
rejoice  not  only  in  the  confidence  of  Christ's 
merits,  but  also  in  the  conscience  of  his  own 
sincerity.  Observe,  2.  The  particular  grace 
evidenced,  which  the  apostle  took  comfort 
in  :  his  sincerity  and  godly  simplicity ; 
that  is,  his  uprightness  both  of  heart  and 
life,  his  freedom  from  guile  and  hypocrisy. 
Thence  note.  That  the  conscience  of  sin- 
cerity is  such  a  crown  of  rejoicing,  as  will 
support  a  christian's  spirit  under  and  against 
the  greatest  difficulties  which  may  arise  in 
any  condition.  This  sincerity  discovers  it- 
self in  its  acting  by  a  right  rule,  from  a 
right  principle,  and  to  a  right  end  ;  and  it 
supports  a  man's  spirit  in  the  duty  of  pray- 
er under  the  burden  of  slander  and  reproach, 
in  the  dark  night  of  affliction,  in  tlie  discon- 
solate hour  of  death,  and  at  the  dreadful  day 
of  judgment.  Observe,  3.  That  it  is  not  a 
single  act  of  sincerity,  but  a  constant  course 
of  upright  walking,  that  our  apostle  rejoiced 
and  took  comfort  in  :  We  have  had  our 
conversation   in  the  world  in  all  simpli- 


Chap.  I. 


II  CORINTHIANS. 


235 


citii  and  godly  sincerity.  It  is  not  a  single 
aciion,  but  a  series  of  goo'l  actions,  that 
administers  comfort :  as  God  doth  not  judge 
of  our  state  and  condition  by  a  particular 
action,  no  more  should  we,  but  by  the 
general  bent  of  our  resolutions,  and  the 
constant  course  and  tenor  of  our  conver- 
sations :  Our  rgoiciiig  is  this,  that  by  the 
grace  of  God  -we  have  had  our  conversa- 
tion in  the  world. 

13  For  we  write  none  other  tilings 
unto  you  than  what  ye  read  or  ac- 
knowledsfe  ;  and  I  trust  ye  shall  ac- 
knowledge even  to  the  end  : 

The  apostle  having  asserted  his  own  sin- 
cerity and  upright  conversation  in  the  for- 
mer verse,  he  doth  in  this  verse  make  his 
appeal  to  the  consciences  of  the  Corinthians 
for  his  justification.  It  is  a  good  demon- 
stration of  our  uprightness,  when  we  can 
not  only  appeal  to  God  as  touching  our 
sincerity,  but  dare  appeal  to  the  consciences 
of  men  ;  for  if  through  prejudice  they  will 
not  with  their  mouths  vouch  our  integrity, 
yet  secretly  with  their  conscience  they  can- 
not but  bear  witness  to  it.  Observe,  2. 
The  apostle's  having  declared  that  he  had 
his  testimonials  not  only  from  his  own  con- 
science, but  from  theirs  also  •,  he  adds,  that 
he  trusted  this  would  hold  and  continue 
even  to  the  end,  that  is,  to  the  end  both  of 
his  and  their  lives.  As  if  the  apostle  had 
said,  "  My  conversation  hath  hitherto  been 
acknowledged  by  you  to  be  sincere  and 
upright ;  and  I  hope,  as  you  shall  never 
see  it  otherwise  by  me,  so  you  will  persevere 
and  continue  in  your  good  opinion  and 
right  judgment  concerning  me  to  the  end 
of  your  and  my  life." 

14  As  also  ye  have  acknowledged 
us  in  part,  that  we  are  your  rejoic- 
ing, even  as  ye  also  are  ours,  in  the 
day  of  the  Lord  Jesus. 

Observe  here,  1.  The  great  trial  which 
St.  Paul  met  with  from  the  Corinthians, 
whose  spiritual  father  he  was  :  though  he 
had  served  them  with  great  faithfulness, 
yet  they  did  aeknotvledge  him  hut  in  part. 
There  was  a  time  when  he  was  high  in 
their  esteem.  Who  but  Paul !  None  but 
he  !  but  now  a  great  part  leave  him,  and 
admire  others.  Learn  hence.  What  great 
levity,  fickleness,  and  inconstancy,  may  be 
found  in  good  men  in  general ;  and  what 
great  mutability  and  changeableness  of  af- 
fection in  particular  to  their  ministers  and 
spiritual  guides,  though   never  so  sincere 


and  faithful.  Although  St.  Paul,  with  a 
laborious  diligence,  and  divine  success,  had 
planted  and  propagated  the  christian  faith 
amongst  them  ;  yet  now  not  only  his  per- 
son, but  his  very  office,  falls  under  con- 
tempt by  many  of  them.  None  more  than 
ministers  do  experience  this  truth,  that 
nothing  is  so  mutable  as  the  mind  of  man. 
Though  ministers  are  the  same,  and  their 
message  the  same  ;  though  they  continue 
burning  and  shining  lights,  though  they 
burn  out,  and  consume  life,  health,  and 
estate,  among  and  for  their  people  ;  yet  it 
is  only  lor  a  season,  for  an  hour,  for  a  short 
time,  at  their  first  coming  amongst  them, 
that  they  rejoice  in  their  light :  You  have 
acknowledged  us  in  part.  Observe,  2. 
That  notwithstanding  the  contempt  cast 
upon  St.  Paul  by  some  in  the  church  of 
Corinth,  yet  there  were  others  among  them 
who  did  greatly  rejoice  in  him,  and  bless 
God  for  him,  and  he  for  them  :  We  are 
your  rtjoicing,  and  ye  are  ours,  as  being 
converted  by  us;  and  I  trust  we  shall  be  a 
farther  joy  and  mutual  rejoicing  each  to 
other  in  the  day  of  our  Lord  Jesus.  Learn 
hence.  What  unspeakable  rejoicings  and 
joyful  congratulations  there  will  be  in  the 
day  of  Christ,  between  laborious  faithful 
ministers  and  their  believing  obedient  hear- 
ers. "  Lord !  will  the  christian  say,  this 
was  the  blessed  instrument,  under  God,  of 
my  happy  illumination  and  conversion ; 
by  the  blessing  of  the  Spirit  upon  his  mi- 
nistry, my  soul  was  begotten  unto  Christ." 
But  on  the  other  hand,  if  we  be  ignorant 
or  lazy,  unskilful  or  unfaithful,  in  our  office, 
our  people  will  come  in  against  us  as  swift 
witnesses  in  the  day  of  Christ :  and.  Lord, 
what  an  intolerable  aggravation  will  it  be 
of  our  misery  in  hell,  to  have  any  of  our 
people  thus  upbraiding  us!  "O  cruel 
man  !  that  sawest  my  soul  in  danger,  but 
never  dealt  faithfully  and  plainly  with  me  ; 
the  same  time  that  we  spent  together  in  sin 
and  vanity,  in  sensual  mirth  and  jollity, 
might  have  been  instrumental  to  save  us 
both  from  this  place  of  torment."  Let 
ministers  consider  themselves  as  witnesses  for 
God,  and  their  people  as  witnesses  for  or 
against  them ;  and  under  that  considera- 
tion, so  study,  preach,  and  pray;  so  live, 
walk,  and  act,  that  they  may,  with  this  great 
apostle,  take  God  to  record,  that  they  are 
free  from  the  blood  of  ail  men. 

15  And  in  this  confidence  I  was 
minded  to  come  unto  you  before, 
that  ve  niisht  have  a  second  benefit ; 


236 


II  CORINTHIANS. 


Chap.  I. 


Observe  here,  1.  The  apostle's  steady 
purpose,  and  fixed  resolution,  to  come  and 
spend  some  time  amongst  the  Corinthians : 
I  was  minded  tu  come  unto  yon.  Where 
a  faithful  minister  has  good  hopes  and  con- 
fidence of  doing  good  amongst  a  people, 
there  is  great  encouragement  for  coming  to 
them,  and  abidmg  with  them.  When  the 
ministers  of  Christ  find  that  God  has  farther 
converting  work,  or  edifying  work,  for  them 
to  do  in  a  particular  place  amongst  his  peo- 
ple, they  will  not,  they  must  not,  yea,  they 
dare  not,  forsake  them  for  outward  advan- 
tages. Observe,  2.  The  end  of  St.  Paul's 
purpose  and  resolution  to  come  unto  them  : 
That  they  mi^ht  have  a  second  benefit. 
The  first  benefit  was  their  conversion,  the 
second  benefit  was  their  confirmation ; 
confirmation  in  the  faith,  and  reformation 
both  in  life  and  manners.  It  is  not  suf- 
ficient that  by  our  ministry  we  plant  a 
church,  and  gather  a  people  out  of  the 
world,  by  external  and  visible  profession; 
but  there  is  farther  need  of  daily  industry, 
and  continual  care  to  water  what  we  have 
planted,  to  cultivate  and  dress  that  corner 
of  our  Lord's  vineyard  which  is  under  our 
particular  inspection  and  care.  O  that  our 
people  had  hearts  to  cry  out,  and  say, 
Lord  !  not  the  first  time  only,  but  the  se- 
cond, yea,  all  my  life,  make  me  partaker  of 
this  benefit. 

IG  And  to  pass  by  you  into  Ma- 
cedonia, and  to  come  again  out  of 
Macedonia  unto  you,  and  of  you  to 
be  brought  on  my  way  toward  Judea, 

Observe  here,  1.  How  the  heart  of  this 
holy  apostle  was  carried  forth  in  the  service 
of  God  and  souls,  and  how  accordingly  he 
orders  all  his  journeys  from  one  place  to 
another,  and  determines  his  contmuance 
and  stay,  longer  in  one  place  than  another, 
as  the  glory  of  God,  the  advantage  of  the 
gospel,  and  the  church's  necessities,  did 
require  :  I  design  to  pass  hy  you  into  Ma- 
cedonia, Si-c.  It  is  the  duty  of  the  minis- 
ters of  Christ  not  only  to  lay  out  them- 
selves for  the  glory  of  God,  and  the  good 
of  souls,  but  to  project,  forecast,  and  con- 
trive how  they  may  do  it  in  the  best  and 
most  advantageous  manner,  for  the  further- 
ance of  the  gospel.  Yet,  2.  Observe  the 
difl^erence  between  this  extraordinary  apos- 
tle then,  and  ordinary  pastor  of  the  church 
now.  The  apostles  had  an  universal  com- 
mission to  plant  churches  in  all  places; 
they  were  to  be  in  constant  travels  up  and 


down  the  world,  itinerary  preachers  from 
place  to  place ;  but  the  office  of  an  ordi- 
nary pastor  now  is,  to  watch  over  a  par- 
ticular flock,  and  to  keep  constant  resi- 
dence amongst  them.  Yet  though  by  ac- 
tual relation  he  is  tied  and  bound  to  a  par- 
ticular flock,  he  is  by  habitual  and  aptitu- 
dinal  disposition  a  minister  of  the  univer- 
sal church,  and  a  debtor  to  the  public  good 
thereof.  He  is  first  made  a  minister  in  the 
universal  church,  and  then  a  pastor  of  a 
particular  congregation  ;  and  accordingly, 
though  he  seeks  to  serve  the  interest  of  his 
own  flock  first,  yet  it  is  his  duty,  by  pray- 
er, by  study,  by  preaching,  by  writing,  by 
all  other  edifying  ways  and  methods,  to 
promote  the  universal  good  and  benefit  of 
the  whole  church  of  Christ  according  to  his 
power,  both  far  and  near. 

17  When  I  therefore  was  thus 
minded,  did  I  use  lightness?  or  the 
things  that  I  purpose,  do  I  purpose 
according  to  the  flesh,  that  with  me 
there  should  be  yea,  yea,  and  nay, 
nay? 

Here  our  apostle  begins  to  make  his  apo- 
logy and  defence  for  himself,  for  changing 
his  purpose  in  coming  to  Corinth  according 
to  promise,  and  to  free  himself  from  the 
imputation  of  levity,  inconstancy,  and 
falsehood,  cast  upon  him  by  his  back  friends, 
the  false  apostles,  for  promising  to  come 
to  Corinth,  and  not  performing  it ;  for  they 
aggravated  the  matter  so  far,  as  if  he  were 
one  that  said  and  unsaid,  one  that  took  no 
care  about  keeping  his  word  ;  and  thence 
inferred,  that  no  regard  was  to  be  had  to 
any  thing  that  he  delivered.  "  He  that  is 
not  to  be  relied  upon,  say  the  false  apostles, 
in  his  ordinary  promises,  how  can  you  de- 
pend upon  what  he  says  to  you  in  his 
preaching  ?  "  Hence  learn.  That  lightness 
and  inconstancy  is  a  great  sin  and  reproach 
in  any,  but  especially  in  the  ministers  of 
the  gospel,  who  yet  are  often  charged  with 
it,  when  they  are  in  no  degree  guilty  of 
it.  Observe,  2.  As  our  apostle  frees  him- 
self from  the  charge  of  inconstancy,  so  from 
the  suspicion  of  acting  for  worldly  advan- 
tage: The  things  which  I  purpose  do  I 
purpose  according  to  the  Jlesh  ?  that  is, 
for  carnal  ends  or  secular  interest,  that  with 
me  there  should  be  now.  Yea,  Yea,  and 
anon,  Nay,  Nay  ?  Behold  here  what  truth 
and  steadiness  was  found  in  and  with  our 
holy  apostle  ;  how  his  words  and  inten- 
tions, his  tongue  and  his  heart,  his  pen  and 
his  purpose,  were  one,  namely,  in  reality 


II  CORINTHIANS. 


Chap.  I. 


to  come  unto  thein,  (hough  lie  was  provi- 
dentially liindered  and  obstructed.  Here 
lot  us  remark  and  note,  what  httle  thirds 
the  men  of  the  world  will  take  advantage 
from,  to  vilitv  and  lessen  the  reputation  of 
God's  faithful  servants,  especially  his  mi- 
nisters. How  many  persons  might  have 
promised  to  be  in  such  a  place  at  such  a 
time,  and  have  failed,  without  being  re- 
proached for  breach  of  promise!  The 
world  would  have  been  so  charitable  to 
another  person,  as  to  have  excused  it,  by 
saying,  "  The  man  spake  accordmg  to  his 
present  intention  and  resolution,  but  was 
hindered  by  the  providence  of  God ;"  but 
if  Paul  fails  in  a  tittle,  he  must  be  loaded 
presently,  upbraided  for  his  inconstancy,  or, 
which  is  worse,  charged  with  playing  fast 
and  loose  for  sinister  ends,  and  worldly 
advantages.  Lord  !  give  thy  servants,  es- 
pecially thy  ministers,  wisdom  to  walk  with 
exactness  and  circumspection  before  the 
men  of  the  world,  who  are  their  watchful 
observers,  and  bold  censurers,  that  they 
may  cut  ofF  all  occasion  from  them  that 
seek  occasion  against  them. 

18  But  as  God  is  true,  our  word 
toward  you  was  not  yea  and  nay. 

By  the  word  here,  some  understand  St. 
Paul's  promise  to  come  to  Corinth,  that 
he  did  very  seriously  intend  to  come  unto 
(hem  ■,  as  if  he  had  said,  "  As  God  is  true 
to  his  promise,  so  has  he  (aught  me  to  be 
true  to  mine."  Others  understand  by  the 
worr/,  S(.  Paul's  preaching,  (hat  his  doc- 
trine was  not  mutable  and  changeable,  but 
always  the  same.  Here  note.  How  ready 
and  forward  the  adversaries  of  religion  are 
from  any  real  or  supposed  imperfections  in 
the  ministers  of  God,  presently  to  blame 
and  burden  their  ministry,  to  charge  their 
private  errors  and  mistakes  upon  their  doc- 
trine. There  is  a  mighty  propensity  and 
great  forwardness  in  bad  men,  to  cast  all 
the  imperfections  of  the  ministers  of  the  gos- 
pel upon  their  ministry  and  doctrine.  The 
devil  is  glad  of  an  opportunity  by  the  fail- 
ings of  preachers,  to  bring  the  doctrines 
they  preach  either  into  doubt  or  disesteem. 
But  though  it  be  a  great  reproach  for  a  mi- 
nister  to  be  mutable  and  contradictory  in 
his  doctrine,  yet  the  wicked  world  do  often 
accuse  them  of  it,  and  charge  them  with  it, 
when  there  is  not  the  least  occasion  of  it : 
Verily,  as  God  is  true,  our  -word  was  not 
yea  and  nay. 

10  For    (lie    S(ui    of   God,   Jesus 


237 


Christ,  who  was  preached  among 
you  by  us,  even  by  ine  and  Sylvan  us, 
and  Timotheus,  was  not  yea  and 
nay,  but  in  liim  was  yea. 

This  verse  contains  a  new  argument  for 
the  constancy  and  immutability  ol  St.  Paul's 
doctrine,  drawn  from  the  subject  matter  of 
his  preaching;  xizmeXy,  Jesus  Christ.  As 
Christ  is  always  one  and  the  same,  whom 
himself  and  other  ministers  did  preach,  so 
is  our  doctrine  one  and  the  same  also. 
Note  here,  1.  The  subject  matter  of  Sf. 
Paul's  preaching,  what  was  the  sum  of  his 
own  and  his  companions'  sermons,  (Syl- 
vanus  and  Timotheus,)  it  was  not  his  own 
imaginations,  or  the  Jewish  rites  and  cere- 
monies, but  Christ  in  liis  nature  and  offices; 
T/ie  Son  of  God,  Jesus  Christ,  was 
preached  among  you  by  us.  Note,  2. 
The  happy  unity  and  accord  which  was 
found  among  all  these  ministers,  St.  Paul, 
Sylvanus,  and  Timotheus,  in  preaching 
Christ.  O  blessed  agreement!  when  all 
the  ministers  of  God  with  one  consent  con- 
spire and  agree  to  advance  and  extol  our 
Lord  Jesus  Christ.  Note,  3.  That  the  course 
of  St.  Paul's  and  his  assistants'  preach- 
ing :  Christ  Jesus,  fixedly  and  unchange- 
ably the  same;  not  yea  at  one  time,  and 
vay  at  another.  Learn  thence,  That  it  is 
a  proper  note  of  God's  truth,  and  the  true 
preachers  thereof,  that  they  are  always  one 
and  the  same,  always  yea,  and  not  yea 
and  nay  ;  (here  is  no  change  or  contrariety 
in  their  doctrines. 

20  For  all  the  promises  of  God  in 
him  are  yea,  and  in  liim  amen,  unto 
the  glory  of  God  by  us. 

Our  apostle  had  proved  in  the  foregoing 
verse  the  constancy  of  his  own  doctrine 
which  he  preached,  from  the  immutability 
and  constancy  of  Christ,  the  subject  of  it. 
Here  he  proveth  Christ  to  be  unchangeable, 
in  that  all  the  promises  which  God  hath 
made  to  us  are  fulfilled  both  in  hini  and  by 
him.  Atl  the  promises  of  God  in  him 
are  yea,  and  amen  ;  that  is,  verified  and 
fulfilled  in  him,  and  confirmed  by  him  to 
us.  Learn,  1.  That  God  has  made  pro- 
mises, many  promises  to  his  people.  2. 
That  all  the  promises  which  God  has  made 
to  his  people,  are  made  in  Christ,  and  rati- 
fied by  him.  Christ  acts  the  part  and  of- 
fice of  a  surety  ;  he  undertakes  and  en- 
gages for  God,  that  all  which  he  hath  pro- 
mised shall  be  made  good  to  us.  Learn,  3. 
'I'hat  the  promises  made  by  God,  and  rati- 


238 


II  CORINTHIANS. 


Cliap.  I. 


fied  and  confirmed  in  Christ,  do  all  tend  to 
the  glory  of  God.  They  show  the  sove- 
reignty of  his  grace,  in  making  promises  to 
his  creatures  of  mercy,  who  deserved  nothing 
but  flaming  vengeance  and  implacable  fury. 
They  show  the  amplitude  of  his  grace;  for 
if  grace  did  not  flow  abundantly  from  the 
heart  of  God  towards  us,  we  could  never 
have  received  so  large  a  stock  of  promises 
from  him.  Let  us  then  glorify  God,  by 
setting  a  just  value  upon  his  promises,  as 
the  unchangeable  assurance  of  his  love  and 
grace. 

21  Now  he  which  stablisheth  us 
with  you  ill  Ciirist,  and  hath  anoint- 
ed us,  is  God  ;  22  Who  hath  also 
sealed  us,  and  given  the  earnest  of 
the  Spirit  in  our  hearts. 

In  these  two  verses  we  have  four  very 
great  and  noble  privileges,  which  the  apos- 
rie  declares  God  had  conferred  upon  the 
Corinthians;  namely,  his  establishing, 
anointing,  and  sealing  of  them,  and  giving 
the  earnest  of  his  holy  Spirit  to  them. 
First,  their  establishment:  He  which 
stablisheth  us  with  you  is  God.  Learn 
thence.  That  a  people's  establishment  in 
the  doctrine  of  the  gospel,  and  in  the  faith 
of  the  promise,  is  alone  the  gracious  work 
of  God.  We  are  naturally  like  reeds  shak- 
en with  every  wind  :  it  is  the  establishing 
grace  of  God  that  makes  us  pillars  in  the 
church.  Again,  secondly,  their  anointing, 
this  is  from  God  ;  the  sanctifying  grace  of 
God  is  often  in  scripture  compared  to  oil, 
in  regard  of  its  effects.  It  refresheth  the 
weary,  it  healeth  the  wounded,  it  comforts 
the  heart,  it  beautifies  the  face,  it  strengthens 
the  limbs.  Such  internal  virtues  and  ex- 
cellences hath  the  sanctifying  grace  of  God 
in  the  hearts  of  the  people.  Thirdly,  their 
sealing:  W/io  hath  also  sealed  us.  God's 
sealing  of  his  children  doth  imply  his  high 
valuation  and  esteem  of  them.  What  is 
sealed  is  esteemed  very  precious :  it  implies 
their  safety  and  security  ;  what  is  under 
seal,  is  not  in  danger  of  being  lost.  Again, 
sealing  doth  imply  secrecy  and  privacy ;  that 
which  is  sealed  is  secret  and  hidden;  it  is 
the  new  name,  which  none  know  but  he  that 
receiveth  it.  Finally,  sealing  is  for  confir- 
mation ;  contracts  and  bargains  among  men 
are  confirmed  by  hand  and  seal.  Thus  the 
graces  of  the  Spirit  which  sanctify  us,  do 
also  witness  and  seal  to  us  the  assurance  of 
God's  love  and  special  favour  in  Jesus  Christ. 
The  fourth  privilege  here  conferred  by  God 
upon  the  Corinthians,   is  his  giving   the 


earnest  of  his  Spirit  in  their  hearts:  grace 
wrought  in  the  heart  here  is  a  sure  earnest 
of  glory  hereafter  ;  there  is  a  great  deal  of 
difference  between  a  shilling,  a  single  piece 
of  money,  and  a  shilling  that  is  an  earnest 
of  a  greater  sum.  It  is  joy  to  find  grace  in 
the  soul,  as  grace  mortifying  our  corrup- 
tions ;  but  it  rejoices  much  more  to  look 
upon  grace  as  an  earnest  of  glory,  as  the 
first-fruits  which  insure  the  full  crop. 

23  Moreover  I  call  God  for  a  re- 
cord upon  my  soul,  that,  to  spare 
you,  I  came  not  as  yet  unto  Corinth. 

In  these  words,  our  apostle  doth  assure 
the  Corinthians  in  a  very  solemn  manner, 
that  it  was  not  any  inconstancy  or  carnal 
respect  in  himself  that  made  him  delay  his 
coming  to  them,  but  it  was  purely  to  spare 
them,  as  being  unwilling  to  come  with  his 
rod  among  them,  and  to  use  severity  upon 
them.  Here  observe  the  apostle's  manner 
of  speech,  it  is  by  way  of  adjuration  :  I 
call  God  to  record  tipon  my  soul,  Sfc. 
The  words  are  an  assertory  and  execratory 
oath,  wherein  God  is  called  to  witness  the 
truth  of  what  he  said.  Learn  hence.  That 
it  is  lawful  for  christians  under  the  gospel  to 
swear  upon  a  necessary  and  great  occasion. 
But  what  great  occasion  was  here  for  St.  Paul 
to  do  it  ?  Ans.  Very  great  ;  the  false  apos- 
tles did  accuse  him  for  a  vain-glorious  and 
inconstant  man.  This  accusation  did  re- 
dound to  the  discredit  of  his  ministry,  the 
dishonour  of  the  gospel,  the  destruction  of 
the  church  ;  therefore  he  solemnly  protests, 
that  no  inconstancy  or  worldly  motives  did 
cause  him  to  delay  his  promise ;  but  a  wise 
and  spiritual  consideration  of  their  good,  a 
willingness  to  spare  them,  and  an  unwilling- 
ness to  use  severity  upon  them.  Hence 
learn.  That  the  ministerial  power,  which 
God  giveth  the  officers  of  the  church,  ought 
to  be  managed  with  much  holy  prudence 
and  christian  commiseration  :  the  end  of 
their  power  should  always  be  in  their  roind, 
which  is  edification,  and  not  destruction. 

24  Not  for  that  we  have  dominion 
over  your  faith,  but  are  helpers  of 
your  joy  :   for  by  faith  ye  stand. 

As  if  the  apostle  liad  said,  "  Though  we 
have  a  ministerial  power,  yet  we  have  not  a 
magisterial  dominion  over  you,  to  treat  as 
we  please  the  professors  of  the  gospel,  or  to 
punish  those  that  walk  not  according  there- 
unto." Learn  hence.  That  though  Christ 
has  invested  the  officers  of  the  church  with 


Chap.  II 


[I  CORINTHIANS. 


•239 


a  ministerial  power,  yet  lliey  Iiave  not 
thereby  any  dominion  over  the  faith  of  be- 
hevers  :  Not  that,  we  have  dominion  over 
your  faith  ;  lie  adds,  Rut  are  helpers  of 
your  joy.  He  doth  not  say,  We  are 
helpers  of  your  grace,  helpers  of  your  faith, 
helpers  of  your  holiness,  though  this  is  ne- 
cessarily implied  ;  but  helpers  of  your  joy 
and  comfort.  Note  thence.  That  a  special 
part  of  the  minister's  work  consists  in  ad- 
ministering to  the  comfort  and  consolation 
of  such  as  stand  in  need  of  it,  and  are  qua- 
lified for  it.  Our  first  work  is  to  help  the 
graces,  our  next  to  help  the  comforts,  of  our 
people.  The  Spirit  of  God  is  a  sanctifier, 
and  then  a  comforter  :  joy  is  not  the  first 
stone  in  God's  building  ;  grace  and  holiness 
is  first,  comfort  and  consolation  next.  For 
by  faith  ye  stand ;  ye  have  stood,  and  do 
stand,  stedfast  in  the  faith;  that  is,  the 
generality  and  body  of  you  ;  though  some 
among  you  deny  the  resurrection,  yet  the 
best  and  greatest  part  of  you  are  sound  in 
the  faith,  and  stedfast  in  the  faith.  Our 
apostle  doth  not  unchurch  them,  because 
of  some  disorders  among  them,  nor  because 
of  some  heretical  doctrines  found  with  them, 
but  endeavours  to  reform  their  disorders, 
that  so  when  he  came  unto  tliem  he  might 
not  come  with  his  rod,  but  in  the  spirit  of 
meekness. 

CHAP.  II. 

Our  apostle  liaving  in  the  former  chapter  vindi- 
cated himself  from  the  imputation  of  levity  and 
inconstancy  charged  upon  him  hy  the  false 
apostles,  because  he  resolved  to  come  to  this 
church  at  Corinth,  and  promised  so  to  do;  but 
contrary  to  liis  intention,  was  providentially  ob- 
structed in  the  performance  of  his  promise  :  he 
comes  in  this  chapter  to  vindicate  himself  from 
the  aspersion  of  too  much  rigour  and  too  great 
severity  towards  the  incestuous  person:  assuring 
them,  that  it  was  no  pleasure  to  him  to  make 
them  sorrowful;  and  that  no  manner  of  severity 
should  be  exercised  by  him  any  farther  thau 
was  absolutely  needful,  in  order  to  the  reform- 
ing of  evil  manners  that  were  found  amongst 
them  :  accordingly  he  thus  bespeaks  them,  ver.  1. 

"OUT  I  determined  this  with  my- 
self, that  I  would  not  come  again 
to  you  in  heaviness.  2  For  if  I 
make  you  sorry,  who  is  he  then 
that  maketh  me  glad,  but  the  same 
which  is  made  sorry  by  me  ? 

The  occasion  of  St.  Paul's  writing  again 
to  the  Corinthians,  and  deferring  for  the 
present  to  come  unto  them,  is  here  intimated. 
There  was  an  incestuous  person  in  the 
church  of  Corinth,  who  had  married  his 
father's  wife:    if  she  were  his  own  natural 


mother,  the  sin  was  most  prodigious  and 
unnatural,  that  the  child  of  her  womb 
should  be  the  husband  of  her  bed  ;  if  she 
were  his  mother-in-law,  it  was  against  the 
law  of  reverence,  and  an  heinous  sin  for 
the  son  to  uncover  the  father's  nakedness. 
And  it  was  an  aggravation  of  the  sin,  that 
the  person  committing  it  was  a  christian, 
a  member,  and,  as  some  think,  a  minister 
of  the  church  of  Corinth.  St.  Paul,  in  his 
former  epistle,  chap.  v.  commands  them  to 
excommunicate  this  incestuous  person, 
which  accordingly  they  did ;  and  this  spi- 
ritual physic,  applied  to  the  offender,  had 
a  good  effect  upon  him  ;  for  being  punished 
by  the  church,  he  punisheth  himself;  and 
being  cast  out  of  the  church,  he  casts  away 
his  sin.  Happy  is  it,  when  the  church's 
censures  are  so  executed  as  to  brmg  of- 
fenders to  a  sight  and  sense  of  their  sins,  in 
order  to  a  deep  humiliation  and  thorough 
reformation.  Now,  says  the  apostle,  I  de- 
termined not  to  co?ne  to  you  in  heaviness  ; 
that  is,  one  great  reason  why  I  put  off  my 
journey  to  you  was  this,  that  my  coming 
amongst  you  might  neither  occasion  sorrow, 
nor  create  heaviness,  either  to  you  or  my- 
self; for  I  delight  not  in  censuring  and 
chiding,  when  I  can  otherwise  avoid  it : 
For  if  I  make  you  sorry,  and  myself  with 
you,  -who  is  it  that  can  make  me  glad, 
but  he  that  is  tnade  sorry  by  me  ?  that  is, 
nothing  can  make  me  glad  but  the  reforma- 
tion of  the  fallen  person.  Where  note. 
That  nothing  adds  so  much  to  the  joy  and 
comfort  of  the  ministers  of  Christ,  as  their 
recovery  of  revolted  souls  from  under  the 
empire  and  dominion  of  sin  and  Satan. 
We  joy  with  them,  and  rejoice  in  God  for 
them  ;  we  live  as  we  see  any  of  you  stand 
fast  in  the  Lord,  we  die  as  we  see  others 
slick  fast  in  their  sins. 

3  And  I  wrote  this  same  unto  you, 
lest,  when  I  come,  I  should  have 
sorrow  from  them  of  whom  I  ought 
to  rejoice  ;  having  confidence  in  you 
all,  that  my  joy  is  the  joy  of  you  all. 

As  if  the  apostle  had  said,  I  gave  you  a 
sharp  reproof  in  my  former  epistle,  but  it 
was  in  much  love,  and  upon  a  good  design  ; 
namely,  to  procure  such  a  reformation  of 
life  and  manners  among  you,  as  might 
prevent  my  sorrow  when  I  came  unto  you  ; 
for  as  your  grief  is  my  grief,  so  my  joy  is 
the  joy  of  you  all.  As  the  ministers  of 
Christ  and  their  beloved  people  are  one,  so 
their  griefs  are  one,  and  their  joys  one; 


210 


ir  CORINTHIANS. 


they  rejoice  together,  and  mourn  together ; 
their  griefs  and  sorrows  are  mutual,  and 
their  joys  and  comforts  are  reciprocal. 

4  For  out  of  much  affliction  and 
anguish  of  heart  1  wrote  unto  you 
with  many  tears;  not  that  ye  should 
be  grieved,  but  that  ye  might  know 
the  love  which  I  have  more  abun- 
dantly unto  you. 

Here  our  compassionate  apostle  tells  them. 
That  what  he  had  wrote  in  his  former  epis- 
tle with  some  severity  and  sharpness,  con- 
cerning the  incestuous  person,  was  so  far 
from  being  written  with  any  intention  to 
grieve  them,  that  it  was  a  real  affliction  to 
him,  a  very  heavy  pressure  upon  his  heart, 
which  fetched  abundance  of  tears  from  his 
eyes,  and  consequently  was  an  effect  of 
the  greatest  love  imaginable.  Hence  note. 
That  when  the  ministers  of  Christ  do  exe- 
cute church-censures,  if  they  do  not  dis- 
pense them  with  tenderness  and  compas- 
sion, so  as  to  let  the  offenders  see  that  what 
is  done  is  out  of  abundant  love  unto  them, 
they  will  never  be  the  better  for  them,  nor 
be  bettered  or  reclaimed  by  them.  Doth  a 
civil  judge  weep  when  he  passes  sentence 
upon  a  malefactor  ?  much  more  should  an 
ecclesiastical  judge  mourn,  when  he  pro- 
nounceth  the  censures  of  the  church  upon 
notorious  offenders.  Behold  the  apostle 
here  declaring  with  what  anguish  of  spirit 
and  grief  of  heart  he  wrote  to  have  the 
sentence  of  excommunication  executed  and 
inflicted  on  the  incestuous  Corinthian : 
Out  of  much  affliction  and  anguish  of 
heart,  I  -wrote  unto  you  -with  many  tears. 

5  But  if  any  have  caused  grief,  he 
hath  not  grieved  me,  but  in  part  : 
that  I  may  not  overcharge  you  all. 

As  if  the  apostle  had  said,  Thi.s  incestu- 
ous person,  who  hath  caused  so  much  grief 
to  me  by  his  sin,  hath  caused  no  little  grief 
to  you  also,  to  the  sounder  part  of  you, 
even  to  all,  but  those  who  were  partakers 
with  him  in  his  sin :  he  hath  grieved  me, 
but  in  part  only ;  you,  as  well  as  myself, 
have  been  grieved  by  him,  and  afflicted 
for  him.  Not  only  the  ministers,  but 
members  of  the  church,  are  affected  with, 
and  afflicted  for,  the  scandal  of  professors' 
sins.  St.  Paul  grieved  but  in  part  for  the 
incestuous  person's  sin,  the  sounder  part  of 
the  church  mourned  with  him.  Or,  se- 
condly. He  hath  grieved  me,  but  in  pnrt. 


Chap.  II. 

that  I  may  not  overcharge  you.  It  is  as 
much  as  if  he  had  said,  "  The  grief  and  sor- 
row which  I  have  had  for  the  sin  and  scandal 
of  this  notorious  offender,  I  am  far,  very 
far,  from  charging  upon  the  whole  church  ; 
I  dare  not  load  you  all  with  that  imputa- 
tion, as  if  you  were  involved  in  the  guilt 
of  it."  'Tis  not  only  injurious,  but  very 
unjust,  to  cast  the  dirt  of  professors'  sin  upon 
the  face  of  their  profession,  or  to  charge  the 
guilt  of  a  particular  person's  miscarriages 
upon  the  whole  church  or  christian  society 
to  which  he  doth  belong.  As  religion  jus- 
tifies no  man's  faults,  so  no  man's  faults 
should  condemn  religion. 

6  Sufficient  to  such  a  man  is  this 
punishment,  which  was  inflicted  of 
many. 

Observe  here,  1.  The  nature  of  that 
punishment  which  the  holy  apostle  thought 
and  adjudged,  to  be  sufficient  for  the  guilty 
person's  sin  ;  and  that  was  excision,  not 
destruction  ;  excommunication,  not  death. 
The  rejection  of  such  a  sinner  from  the 
communion  of  the  church,  by  church-cen- 
sure and  discipline,  was  the  punishment  pro- 
nounced. Observe,  2.  By  whom,  and  be- 
fore, this  punishment  of  excommunication 
was  executed  and  inflicted,  namely,  by  the 
officers  and  governors  of  the  church,  (who 
had  and  have  the  power  of  the  keys,)  in 
the  presence  and  with  the  consent  of  the 
whole  church.  In  the  primitive  church, 
we  have  reason  to  believe,  when  any  of- 
fender was  to  be  excommunicated,  the  peo- 
ple were  acquainted  with  the  crime;  the 
guilty  person  pleaded  in  their  presence, 
they  judged  as  your  jurymen  do  of  the 
matter  of  fact,  they  consented  to  the  con- 
demnation ;  but  the  sentence  was  not  pro- 
nounced by  them,  but  by  the  governors 
and  officers  of  the  church,  before  them  and 
in  their  presence.  And  as  the  church  or 
body  of  the  people  consented  to  the  of- 
fenders' rejection,  so  likewise  to  his  re-ad- 
mission to  the  communion  of  the  church  ; 
but  their  actual  admission  was  by  the 
pastor  and  governor  of  the  church,  and 
not  by  the  people.  Contrary  to  this  pri- 
mitive practice,  is  the  modern  practice  of 
those  who  have  snatched  the  keys  out  of 
the  hands  of  the  pastors,  (where  Christ 
placed  them,)  and  put  them  into  the  hands 
of  the  people. 

7  So  that  contrariwise  ye  ought 
rather  to  forgive  him,  and  comfort 
him,  lest  perhaps  such  a  one  should 


Cll:ip.   H. 


11  CORINTHIANS. 


211 


l)(!  s\valio\vo«l  up  uilh  overmuch  sor- 
row. 8  Wlierefore  I  beseech  you 
tliat  ye  would  confirm  your  love  to- 
ward him. 

Observe,  1.  The  great  duty  whicli  the 
apostle  directs  the  Corinthians  to  the  per- 
formance of,  towards  this  sorrowful  offend- 
er: to  forgive  liini,  to  comfort  hmi,  to 
confirm  him  ;  that  is,  to  absolve  him  from 
the  sentence  and  censure  of  the  church  •, 
no  longer  to  continue  their  aversion  to  him, 
hut  to  restore  him  to  the  church's  commu- 
nion, to  re-admit  iiim  to  their  fellowship 
and  society,  to  comfort  him  with  the  no- 
tices of  God's  pardoning  mercy;  and  to 
confirm  their  love  to  him,  by  showing  that 
their  excommunicating  of  him  was  with 
design  to  reform,  not  to  ruin  him ;  to 
recover  him  by  repentance,  and  not  to 
drive  him  to  despair.  Tiiis  is  the  import- 
ance of  the  three  several  words  which  are 
used  here,  Forgive  him,  comfort  him,  con- 
firm him.  From  whence  note,  Tliat  in 
notorious  crimes  which  give  great  cause  of 
scandal  to  the  church,  the  comfort  of  the 
offender  depends  not  only  upon  his  peace 
and  reconciliation  with  God,  but  also  upon 
the  relaxation  of  the  censures  of  the  church, 
and  his  re-admission  to  the  church's  fellow- 
ship and  communion  :  forgive  him,  and 
confirm  your  love  towards  ium.  Observe, 
2.  The  reason  offered  by  our  apostle  why 
this  penitent  offender  should  be  forgiven 
and  comforted,  namely,  I^est  he  should  be 
swalloxved  up  -with  overmuch  sorrow. 
Learn  hence,  1.  That  sorrow  even  for  sin 
itself  may  be  excessive  and  overmuch.  2. 
That  excessive  and  overmuch  sorrow  swal- 
loweth  up  a  person  ;  it  may  swallow  him 
up  in  the  guiph  of  despair,  and,  as  a  conse- 
quent of  it,  in  the  gulph  of  death.  As 
worldly  sorrow  causeth  death,  so  may  reli- 
gious sorrow  also,  even  sorrow  for  sin.  We 
may  dishonour  God  by  an  excessive  mourn- 
ing, even  for  God's  dishonour.  Sorrow  is 
not  of  any  worth  in  itself,  but  only  as  it 
serves  to  a  spiritual  end  and  purpose  ;  and 
when  it  is  excessive,  not  only  the  comforts, 
but  the  gifts  and  usefulness,  of  the  person 
sorrowing,  are  in  danger  to  be  swallowed 
up  by  it.  Quest.  But  when  is  sorrow  for 
sin  excessive  and  overmuch  ?  Ans.  When 
it  obstructs  the  exercise  of  our  graces,  when 
it  hinders  the  performance  of  our  duties, 
when  it  hurts  our  health,  and  overwhelineth 
nature,  when  it  perverts  reason,  swalloweth 
up  faith  hindereth  our  hope,  prejudiceth  our 
joy,  and  unfits  us  both  for  doing  and  suffer- 

VOL.    II. 


ing  the  will  of  God  ;  in  a  word,  that  sorrow 
for  sin  which  keeps  the  soul  from  looking  to- 
wards the  mercy-seat,  that  keeps  Christ  and 
the  soul  asunder,  and  renders  a  person  unfit 
for  tlie  service  of  God  and  for  the  commu- 
nion of  sanits,  IS  a  sinful  sorrow. 

9  For  this  end  also  did  I  write, 
that  I  might  know  the  proof  of  you, 
whether  ye  be  obedient  in  all  thino.s. 
10  To  whom  ye  forp,ive  any  thin<4,  I 
forgive  also  :  for  if  I  forgave  any 
thing-,  to  whom  I  forgave  it,  for 
your  svikcs  forgave  lit  in  the  person 
of  Christ  ;  11  Lest  Satan  should 
get  an  advantage  of  us  :  for  we  are 
not  ignorant  of  his  devices. 

Observe  here,  1.  Our  apostle  declares 
what  was  his  in  writing  his  former  epistle 
to  them,  namely,  this  amongst  others,  to  ex- 
ercise their  obedience,  and  to  make  trial 
what  regard  they  would  show  to  his 
apostolical  authority ;  whether  they  would 
be  as  obedient  to  his  directions  in  absolving 
of  penitents,  as  they  were  before  in  in- 
flicting church-censures  upon  bold  offend- 
ers :  For  this  end  did  I  -write,  that  I 
?nig/it  have  a  proof  of  you.  Observe,  2. 
The  apostle  declares  his  own  forwardness  to 
forgive  penitent  offenders  himself,  as  well 
as  makes  known  his  desires  that  they  should 
do  it  :  Whom  ye  forgive,  I  forgive  also, 
in  the  person  of  Christ  ;  that  is,  as  you 
forgive  him,  so  do  I  :  and  I  absolve  him 
by  Christ's  authority,  as  I  excommunicated 
him  in  Christ's  name,  1  Cor.  v.  4.  In 
the  name  of  our  Lord  Jesus  Christ,  dfc. 
As  he  delivered  the  incestuous  person  to 
Satan  in  the  name  of  Christ,  so  in  the  name 
and  person  of  Christ  he  releases  him,  and 
relaxes  the  sentence  against  him.  The 
power  of  excommunication  and  absolution, 
of  binding  and  loosing,  of  casting  out, 
and  receiving  into  the  church,  is  by  Christ 
committed  to  church-governors,  who  are 
to  execute  this  power  in  the  person  of 
Christ :  that  is,  in  the  name  and  by  the 
authority  of  Christ.  Observe,  3.  The  ar- 
guments with  which,  and  the  motive  by 
which,  he  presses  the  church  at  Corinth  to 
forgive  the  incestuous  person,  and  to  re- 
admit him  into  their  society  :  lest  Satan 
get  an  advantage  of  us.  What  advan- 
tage ?  Ans.  An"  advantage  to  lead  them 
into  sin  thus,  by  their  abusing  that  power 
which  God  had  given  them  for  edification, 
to  the  destruction  of  a  person,  by  making 
them  guilty   of  spiri'nal   murder  by  their 


242 


II  CORINTHIANS. 


Cliap.  II, 


over- rigorous  proceeding  against  him,  by 
driving  him  to  despair,  by  tempting  him 
to  apostasy.  Satan  sometimes,  by  too 
great  slackness  of  discipline,  seeks  to  lull 
sinners  asleep  in  the  bosom  of  the  church  ; 
and  sometimes,  by  too  great  severity,  en- 
deavours to  drive  them  to  despair.  The 
force  of  the  apostle's  words  lies  thus  :  I  ad- 
vise you  to  continue  the  severity  of  disci- 
pline no  longer  towards  this  penitent  offen- 
der, but  receive  him  again  into  your  com- 
munion with  all  tenderness  and  speed,  lest 
Satan  should  circumvent  you,  and  over- 
reach you,  and  make  use  of  your  rigour  to 
your  own  ruin,  by  rendering  your  doctrine 
hateful,  and  your  discipline  detestable  ;  for 
•we  are  not  ignorant  of  his  devices,  his 
contrivances,  plots,  and  stratagems  laid 
against  us.  Learn  hence,  1.  That  Satan 
is  a  master  in  the  art  of  deceiving  souls :  he 
is  full,  very  full,  of  cunning  methods  and 
devices  to  circumvent  persons,  and  catch 
them  in  the  net  of  his  deceits.  Learn,  2. 
That  it  concerns  all  persons,  but  especially 
the  ministers  of  the  gospel,  to  be  well  ac- 
quainted with,  and  not  ignorant  of,  any 
devices  or  plots  of  Satan.  Satan  has  a 
multitude  of  devices,  by  which  he  undoes, 
entangles,  and  deceives  souls;  and  no 
christian  ought  to  be  ignorant  of  them,  lest 
he  be  circumvented  and  undone  by  them. 
Many  are  his  devices  for  drawing  us  into 
sin,  for  drawing  us  off  from  duty,  for  draw- 
ing us  into  temptation,  for  drowning  us 
in  despair  :  our  wisdom  will  be  not  to  dis- 
pute, but  to  resist ;  for  by  resisting,  our 
temptations  will  be  fewer,  and  our  strength 
greater,  James  iv.  7.  Resist  the  devil,  and 
he  ■miUf.i).  Where  note.  That  the  promise 
of  conquest  is  made  to  resisting,  not  disput- 
ing with  Satan  :  to  parley  with  him,  is  the 
way  to  be  overcome  by  him. 

12  Furthermore,  when  I  came  to 
Troas  to  preach  Christ's  gospel, 
and  a  door  was  opened  unto  me 
of  the  Lord,  13  I  had  no  rest  in 
my  spirit,  because  I  found  not  Titus 
my  brother:  but,  taking  my  leave 
of  them,  I  went  from  thence  into 
Macedonia.  14  Now  thanks  be 
unto  God,  which  always  causeth 
us  to  triumph  in  Christ,  and  maketh 
manifest  the  savour  of  his  knowledge 
by  us  in  every  place. 

Observe  here,  1.  The  unwearied  dili- 
gence of  this   great   apostle  in    travelling 


from  place  to  place,  and  carrying  the  gos- 
pel with  him  from  one  city  and  nation  to 
another :  J  came  to  Troas,  and  from 
thence  to  Macedonia.  Observe,  2.  The 
success  which  the  holy  apostle  had  in 
preaching  the  gospel  with  unwearied  dili- 
gence in  those  places :  A  door  xoaf^  opened 
unto  him  of  the  Lord.  This  either  signi- 
fies, 1.  The  free  liberty  which  he  had  to 
preach  the  gospel  in  those  places ;  the  door 
of  his  mouth  was  not  shut  by  persecutors, 
the  enemies  and  opposers  of  the  gospel,  but 
the  word  of  the  Lord  had  a  free  course  in 
the  labours  of  its  ministers.  Or,  2.  This 
opened  door  may  signify  and  import  the 
great  and  gracious  success  which  God  gave 
the  apostle  in  his  work  ;  as  God  by  his 
providence  opened  the  apostle's  mouth,  to 
preach  and  publish  the  glad  tidings  of  the 
gospel,  so  by  his  holy  Spirit  he  opened 
the  people's  hearts  to  receive  and  entertain 
the  glad  tidings  of  salvation  which  the 
gospel  brought.  Acts  xvi.  14.  The  Lord 
opened  Lydia's  heart,  that  she  attended 
to  the  words  which  were  spoken  of  Paul. 
Observe,  3.  How  careful  the  apostle  is  to 
ascribe  the  entire  praise,  and  to  return  the 
whole  thanks,  to  Almiglity  God,  for  all  the 
gracious  assistance  and  success  which  he 
had  received  in  his  ministerial  service: 
Thanks  be  to  God,  which  causeth  us  to 
triumph  in  Christ,  and  maketh  manifest 
the  savour  of  his  knowledge  by  us  in 
every  place.  As  if  the  apostle  had  said, 
"  Blessed  be  God,  although  our  enemies  have 
been  many,  and  our  difficulties  great,  yet 
God  has  given  me,  and  my  fellow-apostles, 
such  resolution  of  mind,  that  we  have  not 
only  encountered  with  them,  but  triumphed 
over  them,  in  a  powerful  conversion  of  so 
many  from  heathenism  to  Christianity  ;  and 
has  enabled  us  to  spread  the  sweet  odour  of 
the  gospel  far  and  near,  by  our  laborious 
preaching  of  it  from  place  to  place."  Then 
is  the  word,  and  God  in  the  word,  glorified, 
when  the  sword  of  the  Spirit  is  taken  into 
the  hand  of  the  Spirit ;  when  he  girds  this 
sword  upon  his  thigh,  as  most  mighty,  and 
rides  on  triumphantly,  conquering  and  to 
conquer,  in  the  hearts  of  his  people,  till  he 
has  consummated  his  victories  in  a  glorious 
triumph  over  all  the  powers  of  hell  and 
darkness  :  Thanks  be  to  God  that  causeth 
us  to  triumph  in  Christ. 

15  For  we  are  unto  God  a  sweet 
savour  of  Christ,  in  them  that  are 
saved,  and  in  them  that  perish  ;  16 
To  the   one   we  arc   the    savour    of 


li  CORINTHIANS. 


Chap.  II. 

death  unto  death  ;  and  to  the   otiier 
the  savoiir  of  life  uiito  life. — 

Observe  here,  1.  The  tillc  given  to  the 
gospel,  and  to  the  preachers  and  dispensers 
of  it  ;  they  are  a  savour,  an  allusion,  pro- 
bably, to  the  ointment  of  sweet  perfume, 
which  the  high-priests  under  the  law  were 
anointed  with.     The  breath  of  the  gospel 
is  a  sweet  odour  or  smell,  and  God's  faith- 
ful ministers  are  they  that  carry  it,  and  blow 
it  abroad  to  perfume  sinners  that  lie  stink- 
ing in   their  sins.     Observe,  2.  The  con- 
trary effects  which  the  preaching  of  the  gos- 
pel has  upon  those  that  sit  under  it ;  it  is 
the  savour  of  life  unto  some,  of  death  unto 
others.     Here  it  was  so  :  the  apostle's  mi- 
nistry was  a  savour  of  life  to  the  believing 
Gentiles,  of  death  to  tiie  unbelieving  Jews  ; 
all  men  are  to  be  reckoned  in  a  state  of  life 
or  death,  of  perishing  or  being  saved,  ac- 
cording as  they  do  or  do  not   receive  the 
savour,  and  relish  the  doctrine,  of  the  gos- 
pel.    But  how  comes  the  preaching  of  the 
gospel   to   be  the  savour  of  death   unto 
some  ?     Ans.  Partly  through  pride,  in  not 
enduring  to  be  reproved  by  the  gospel  ; 
partly  through  prejudice  against  the  ministers 
of  the  gospel ;  partly  through  slothfulness, 
neglecting  to  come  under  the  sound  of  the 
gospel ;  and  partly  through  cursed  infidelity, 
in  not  believing  the  message  which  the  gos- 
[jel  brings.     Thus  is  the  gospel,  which  was 
ordained  for  life,  the  savour  of  death  unto 
death.      Observe,   3.    The   sweet   support 
which  God  gives  his  faithful  ministers  in  the 
discharge  of  their  duty,  though  their  doc- 
trine fails   of  desired  success  ;  they  are  a 
sweet  savour  unto  God,   as  -well  in  them 
that  perish,  as  in   them   that  are  saved. 
Lord  !  how  would  thy  ministers  be  of  all 
men  miserable,   shouldst  thou  require  the 
success   of  their   labours  at  their   hands  ; 
shouldst  thou  say,  "  Either  reconcile   my 
people  unto  me,  or  T  will  never  be  recon- 
ciled  unto  you  -."  but  we  shall   be  reward- 
ed by  thee  according   to    our  faithfulness, 
not  according  to  our  people's  fruitfulness. 
The  faithful  ministers  of  Christ  are  a  sweet- 
smelling  savour  in  the  nostrils  of  God,  as  well 
in  them  that  perish  as  in  them  that  are  saved. 
Though   Israel   (their  people)  be  not  ga- 
thered, yet  shall  they  be  glorious  :  God  will 
reward  them,  secundum  laborem,  nonfruc- 
tum  ;  the  nurse  shall  be  paid  for  her  care 
and   pains,  though  the  child  dies  at  the 
breast. 

— And  who  is  sufficient  for  these 
things? 


243 


As  if  ihe  apostle  had  said,  "  So  great 
and  weighty  is  the  work  of  preaching  the 
everlasting  gospel  to  a  lost  world,  that  nei- 
ther myself,  nor  any  of  my  fellow-apostles, 
are  sufficient  for  it  of  ourselves.  IVho  is 
sujftcient  f  That  is,  none  are  suflScient, 
without  proportionable  strength  and  help 
from  God,  neither  man  nor  angel  ;  to  preacli 
the  gospel,  as  it  ought,  is  a  mighty  work,  a 
weighty  work.  If  any  thing  otherwise,  it  is 
either  their  ignorance  or  inadvertency  that 
makes  them  think  so.  What  !  is  it  an  easy- 
matter  to  search  into  the  deep  things  of  God, 
the  great  mysteries  of  the  gospel,  which 
have  an  unfathomable  depth  ?  Is  it  easy  to 
instruct  the  ignorant,  to  convince  the  ob- 
stinate, to  resolve  the  doubting,  to  reduce 
the  wandering,  to  know  the  state  of  our 
flock,  to  visit  the  sick  as  we  ought,  to 
speak  to  them,  and  pray  for  them,  as  per- 
sons upon  the  confines  of  eternity  !  What! 
is  all  this,  and  much  more,  a  trivial  work, 
and  common  performance  ?  No,  verily,  as 
there  is  no  service  more  honourable  than 
that  of  the  ministry,  so  there  is  none  more 
arduous  and  laborious  ;  and  therefore  the 
greatest  men  that  ever  God  employed  in 
and  about  this  work,  have  been  ready  to 
sink  under  the  apprehension  of  the  insu- 
perable difficulties  that  do  attend  it.  If  we 
consider  how  a  gospel  minister  ought  to 
excel  in  knowledge,  in  utterance,  in  pru- 
dence and  conduct,  in  exemplary  piety,  in 
patient  contending  with  a  people's  froward- 
ness  and  perverseness,  we  need  not  wonder 
at  our  apostle's  exclamation  or  expostulatory 
question  in  the  words  before  us :  Who  is 
sufficient  for  these  things  ? 

17  For  we  are  not  as  many,  which 
corrupt  the  word  of  God  :  but  as  of 
sincerity,  but  as  of  God,  in  the  sight 
of  God,  speak  we  in  Christ. 

Observe  here,  1.  The  character  which 
the  apostle  gives  the  false  apostles  who  were 
crept  in  amongst  the  Corinthians :  they 
were  corrupters  of  the  -word  of  God ; 
they  did  sophisticate  and  adulterate  the  sin- 
cere word  of  God,  by  intermixing  their 
own  pride  and  passions,  their  own  inven- 
tions and  imaginations,  witli  the  doctrine 
which  they  delivered.  False  teachers  deal 
with  the  word,  as  some  vintners  deal  with 
their  wines  ;  they  imbase  them  in  their  na- 
ture, that  they  may  advance  them  in  their 
price,  and  thereby  increase  their  own  pro- 
fit ;  thev  deliver  the  word  of  God  in 
subtilty,  but  not  in  sincerity.  Observe,  2. 
The  declaration  which  the  apostle  makes 
j{  2 


244 


II  CORINTHIANS. 


Chap.  III. 


of  his  own  uprightness  and  integrity  in 
preaching  the  gospel  of  Jesus  Christ  :  As 
of  sincerifi/,  as  of  God,  and  in  the  sight 
of  Gud  sptuk  -we  in  Christ  ;  that  is,  we 
act  as  men  of  sincerity  in  what  we  do,  as 
men  taught  of  God  and  sent  by  God,  as 
men  acted  by  the  power  and  guided  by  the 
Spirit  of  Christ,  and  all  this  is  in  the  sight 
of  God  ;  we  speak  as  from  God,  of  God, 
in  obedience  to  his  command,  and  with  an 
eye  at  his  glory.  He  is  a  butter  preacher 
tliat  speaks  with  an  upright  heart,  than  he 
that  speaks  with  an  eloquent  tongue  ;  he  that 
acts  from  religious  principles,  tor  holy  ends, 
as  in  the  presence  of  the  all-seeing  God, 
and  with  a  fixed  eye  at  the  glory  of  God 
in  what  he  preaches,  he  is  an  mterpreler 
one  of  a  thousand. 

CHAP.  HI. 

Our  apostle  in  tins  cliapter  intimates  to  us  liow 
mucli  the  reputation  of  a  minister's  person  is 
needf^ul  and  necessary  in  order  lo  tlie  success 
of  his  ministry  ;  and  because  the  false  apostles 
did  seek  by  all  artifices  to  lessen  St.  I'aul's  esteem 
among  the  Corinlliians,  he  showed  that  their 
conversion  to  Christianity  v.as  a  full  evidence 
of  God's  owning  and  approving  of  him  as  his 
ambassador,  and  a  sufficient  commendation  of 
his  person  and  ministry  amongst  tliera ;  which 
ministry  he  proves  to  be  far  more  excellent 
than  that  of  Moses,  as  the  gospel  of  life  and 
liberty  is  more  glorious  than  the  law  of  con- 
demnation. 

T^O  we  begin  again  to  conimenfl 
ourselves  ?  or  need  we,  as  some 
others,  epistles  of  commendation  to 
you,  or  letters  of  commendation 
from  you  ?  2  Ye  are  our  epistle 
written  in  our  hearts,  known  and 
read  of  all  men.  3  Forasmuch  as 
ye  are  manifestly  declared  to  be  the 
epistle  of  CL.ist  ministered  by  us, 
written  not  with  ink,  but  with  the 
Spirit  of  the  living  God  :  not  in 
tables  of  stone,  but  in  fleshly  tables 
of  the  heart. 

Our  apostle  here  e.xpo.«tulates  the  case 
with  the  Corinthians,  why  they  should 
at  any  time  hearken  to  the  false  apostles, 
who,  by  reflecting  upon  his  person  and 
ministry,  made  it  needful  for  him  to  vin- 
dicate i3oth  from  contempt  and  scorn.  As 
if  he  had  said,  "  What !  do  I  need  lo 
begin  again  in  this  second  epistle,  as  I  did 
in  the  first,  to  commend  myself,  and  the 
eflfects  of  my  ministry,  among  you  ?  Or 
need  1  commendatory  letters  either  to  you 
or  from  you,  as  the  false  teachers  amongst 
you  have  ■■     No,  verily,  you  yourselves,  by 


your  conversion  to  Christianity,  and  em- 
bracing the  faith  of  the  gospel,  are  a  better 
attestation  and  testimonial  to  the  world, 
of  the  success  of  my  ministry,  than  any 
written  epistle  is  or  can  be :  for  you  are 
071  epistle  written  in  my  heart ;  that  is, 
your  conversion  by  my  ininistry  is  the  joy 
and  rejoicing  of  my  heart ;  there  it  is  that  I 
continually  carry  a  thankful  and  honour- 
able remembrance  of  you,  and  bear  you 
upon  my  heart,  whenever  I  go  in  and  out 
before  the  Lord.  And  as  my  epistle,  you 
are  known  and  read  of  all  ?nen ;  that  is, 
all  christians,  far  and  near,  take  notice  of 
you  as  a  church  which  God  has  eminently 
blessed  iny  ministry  to  the  conversion  and 
edification  of."  But  lest  the  apostle  should 
seem  tooass-uming  in  calling  the  Corinthians 
his  epistle,  in  the  next  words  he  calls  them 
the  epistle  of  Christ,  verse  3,  Ye  are  the 
epistle  of  Christ,  ministered  dy  us ;  that  is, 
your  faith  and  conversion  was  the  work  of 
Christ's  Spirit,  though  wrought  by  ray 
ministry  ;  he  having  wrote  his  law  in  your 
hearts  after  a  more  excellent  manner  than 
any  thing  that  can  be  written  with  ink  and 
paper;  not  as  the  ten  commandments  of 
old  were  written,  i/i  tables  of  stone,  but  in 
the  fleshly  tables  of  the  heart;  that  is,  in 
your  hearts  made  soft  and  pliable  and  ready 
to  obey  the  word  and  will  of  God,  by  the 
operation  of  the  holy  Spirit,  using  my  mi- 
nistry as  the  pen  or  instrument  in  his  hand 
in  order  thereunto.  Learn  hence,  L  That  it 
is  a  very  great  favour  from  God  when  his 
ministers  can  see  the  success  of  their  labours 
in  the  hearts  and  lives  of  any  of  their  people; 
when  they  can  say.  Ye  are  our  epistle. 
Learn,  2.  That  nothing  doth  so  highly 
commend  our  ministry  as  our  people's  pro- 
ficiency :  their  improvement  in  knowledge, 
their  stedfastness  in  the  faith,  their  growth 
in  grace  and  holiness,  is  beyond  all  verbal 
commendations  and  acknowledgments 
whatsoever.  Sermons  fetch  not  applause 
from  men's  renown;  the  people's  practice 
is  the  preacher's  crown.  Learn,  3.  That 
whatever  success  the  faithful  ministers  of 
Christ  meet  with  either  in  the  work  of  con- 
version or  edification,  among  a  people,  they 
attribute  the  whole  efliciency  of  it  untij 
God,  ascribing  nothing  more  than  a  bare 
instrumentality  to  themselves:  Ye  are  the 
epistle  of  Christ,  says  the  apostle,  minis- 
tered by  us ;  Christ  has  written  his  law  in 
your  hearts  by  my  ministry  :  as  if  he  had 
said,  "  Christ  is  the  writer,  the  pen  is  the 
minister,  the  ink  the  Spirit,  the  p:tper,  or 
table  that   receives  the  impression,  is    the 


Chap.  III. 


II  CORiNTHIANS. 


245 


iieart,  and  the  law  of  God,  the  writing  writ 
therein  and  thereupon." 

4  And  such  trust  have  we  through 
Christ  to  God -ward  : 

Observe  here,  How  the  apostle  encou- 
rages himself,  from  the  experience  he  had 
of  the  present  success  of  his  ministry,  to 
hope  for  the  favour  of  farther  and  future 
success  :  Such  trust  or  confidence  have 
we,  through  the  grace  of  Christ,  of  the 
constant  efficacy  of  our  ministry,  that  he 
will  still  own  and  honour  if,  succeed  and 
bless  it.  When  God  has  rendered  our 
labours  acceptable  and  successful  amongst 
a  people,  either  for  conversion  or  edification, 
it  should  encourage  us  to  trust  in  God  for 
the  efficacious  assistance  of  our  ministry, 
and  render  us  yet  more  successful  amongst 
them,  and  a  greater  blessing  to  them. 

5  Not  that  we  are  sufficient  of 
ourselves  to  think  anv  thing,  as  of 
ourselves  ;  but  our  sufficiency  is  of 
God;  6  Who  also  hath  made  us 
able  ministers  of  the  new  testament: 
not  of  the  letter,  but  of  the  spirit : 
for  the  letter  killeth,  but  the  spirit 
giveth  life. 

Observe  here,  1.  How  the  apostle  having 
made  an  apology  and  defence  for  himself 
and  his  ministry,  against  those  that  did 
calumniate  him,  in  the  former  verses  ;  in 
the  verse  before  us  he  acknowledges  his 
great  inability  for  this  work,  and  that  his 
whole  sufficiency  for  service  was  from  God  ; 
and  this  without  doubt  he  mentions  not 
only  out  of  humility,  but  out  of  prudence 
also,  in  order  to  stop  the  mouths  of  those 
•who  might  be  apt  to  think  he  had  too  high 
an  esteem  of  himself.  As  if  the  apostle  had 
said, "  Far  be  it  from  me  to  think  that  I  could 
procure  the  success  of  my  ministry,  that  I 
have  any  such  sufficiency  of  myself  to  con- 
vert souls ;  no,  no,  my  sufficiency  and  suc- 
cess is  all  from  God  ;  for,  alas !  there  is  no 
proportion  between  such  a  sublime  and 
supernatural  service  as  that  of  the  gospel 
ministry  is,  and  the  impotency  and  weak- 
ness of  man."  Nut  that  we  are  sufficient 
of  ourselves,  but  our  sufficiency  is  of  God. 
Observe,  2.  The  free  and  full  acknow- 
ledgment  which  the  apostle  makes  of  the 
great  things  which  God  had  done  for  him, 
and  by  him  :  he  did  not  find,  but  made 
him  a  minister,  an  able  minister ;  yea,  an 
able  minister  of  the  New  Testament,  or 


new  covenant;  not  a  preacher  of  the  law 
of  Moses,  but  of  the  gospel  of  Jesus :  iVhu 
hath  made  us  able  ministers  of  the  new 
testament.  To  be  a  'sufficient  and  success- 
ful gospel  minister,  is  a  very  great  favour 
from  God  to  any  person  :  the  clay  of  the 
gospel  is  better  ihan  the  gold  of  the  temple  ; 
the  rags  of  the  evangelical,  more  rich  than 
the  robes  of  the  Leviticai,  preacher:  it  is  a 
greater  honour  to  be,  and  a  greater  favour  to 
hear,  the  meanest  gospel  preacher  than  to 
hear  all  Moses's  lectures.  Observe,  3.  How 
our  apostle  here  insensibly  slides  into  a  com- 
parison which  he  makes  between  the  law  of 
Moses  and  the  gospel  of  Christ,  in  which 
he  magnifies  and  prefers  the  latter  above  the 
former;  the  law  he  calls  the  letter,  the 
gospel  the  spirit ;  that  is,  a  ministration 
of  the  Spirit.  The  letter  killeth  ;  that  is, 
the  law  condemneth  and  curseth  the  sinner, 
the  transgressor  of  it ;  but  the  Spirit  of 
Christ  revealed  in  the  gospel  enableth,  as 
well  as  directefh,  to  obey,  and  so  giveth 
life.  Note  here,  How  false  the  Quakers' 
and  others'  gloss  is  upon  these  words  :  they 
by  the  letter  will  understand  the  whole 
written  word  of  God  contained  in  the  scrip- 
tures of  the  Old  and  New  Testament,  the 
law  and  gospel  both  ;  and  by  the  spirit, 
will  have  to  be  meant  the  inward  and  im- 
mediate teachings  of  the  light  within  them. 
Others,  by  the  letter,  understand  the  literal 
and  historical  sense  of  scripture  in  general  ; 
and  by  the  spirit  giving  life,  they  under- 
stand the  mystical  and  spiritual  sense  of 
scripture  ;  but  it  is  evident  from  ver.  3,  that 
by  the  letter  he  understands  the  law  en- 
graven in  stone,  the  law  as  delivered  by 
Moses  with  an  appearance  of  the  glory  of 
the  Lord  upon  mount  Sinai  ;  and  by  the 
spirit  is  meant  the  blessed  Spirit  of  Christ 
given  to  the  apostles  to  enable  them  to 
preach  the  gospel,  and  conferred  upon  all 
believers  that  did  obediently  hear  and  re- 
ceive it. 

7  But  if  the  ministration  of  death, 
written  and  engraven  in  stones,  was 
glorious,  so  that  the  children  of  Is- 
rael could  not  stedfastly  behold  the 
face  of  Moses  for  the  glory  of  his 
countenance  ;  which  (/lory  was  to  he 
done  away  ;  8  How  shall  not  the 
ministration  of  the  Spirit  be  rather 
glorious  ? 

Our  apostle,  in  this  and  the  following  verses, 
goes  on  with  his  comparison  betwixt  the 
law  and  the  gospel,  and  shows  the  transcend- 


246 


11  CORINTHIANS. 


Chap.  lii. 


ency  of  the  latter  above  t'ne  former.  Where 
note,  1.  He  calls  the  law  again  a  killing 
law,  or  a  ministration  of  death  ;  because  it 
condemns  men  for  the  breach  of  it  to  tem- 
poral and  eternal  death,  without  opening 
to  them  any  door  of  hope.  Note,  2.  This 
law  (he  speaks  of  it  by  way  of  diminution) 
was  only  written  upon  and  engraven  in 
stone  ;  whereas  the  gospel  is  written  in  the 
fleshly  tables  of  men's  hearts.  Note,  3. 
How  the  apostle  declares  that  this  ministra- 
tion of  the  law  was  glorious ;  glorious  in 
the  minister  of  it,  Moses,  who  had  such  a 
lustre  upon  his  face,  that  the  children  of 
Israel  could  not  bear  the  sight  of  it :  and 
glorious  in  the  manner  of  giving  it ;  there 
•was  a  great  deal  of  the  glory  and  majesty 
of  God  attended  the  giving  of  the  law  to 
Moses ;  the  ministration  of  the  law  was 
glorious.  Note,  4.  The  comparison  which 
the  apostle  makes  between  the  law  and  the 
gospel,  and  the  preference  which  he  gives 
to  the  one  above  the  other.  1.  As  the 
glory  of  Moses's  face  ceased  after  a  while, 
so  the  glory  of  the  law  ceased  at  the  coming 
of  the  gospel.  2.  The  law  was  delivered 
by  angels  to  Moses,  but  the  gospel  was 
delivered  to  the  apostles  by  the  Son  of  God, 
who  is  the  brightness  of  his  Father's  glory, 
and  the  express  image  of  his  person.  3. 
Whereas  the  glory  of  Moses  did  more  and 
more  decrease;  the  glory  put  upon  the 
apostles,  and  derived  from  Christ,  was  still 
more  and  more  increasing  upon  them. 
But,  4.  The  chief  glory  of  the  gospel  which 
the  apostle  here  insists  upon,  is  the  ?ninis- 
trotion  of  the  Spirit,  in  the  large  effusions 
of  it  under  the  gospel  dispensation,  giving 
spiritual  and  eternal  life  to  believers, 
instead  of  death  spiritual  and  eternal  coming 
by  the  law.  Well  therefore  might  our 
apostle  here  say,  the  ministration  of  the 
Spirit,  or  the  gospel,  is  much  more  glorious ; 
and  consequently  a  greater  reverence  and 
honour  is  due  to  it,  and  to  the  ministers 
of  it. 

9  For  if  tlie  ministration  of  con- 
demnation be  glory,  mnch  more  doth 
the  ministration  of  righteousness  ex- 
ceed in  glory.  10  For  even  that 
which  was  made  glorious  had  no 
glory  in  this  respect,  by  reason  of 
the  glory  that  excelleth.  11  For 
if  that  which  was  done  away  was 
glorious,  much  more  that  which  re- 
maineth  is  glorious. 

Observe  hac,  1 .  The  different  titles  given 


to  the  law,  and  to  the  gospel  ;  the  former 
is  called  the  ministratioji  of  condemnation, 
because  it  condemns  men  eternally  for  the 
violation  of  it  ;  the  latter  is  called  the  mi- 
nistration of  righteousness  or  justification, 
because  it  discovers  to  us  the  only  way 
for  a  sinner's  justification  before  God  ; 
namely,  by  the  righteousness  of  the  Mediator. 
Observe,  2.  That  the  apostle,  comparing  the 
law  and  the  gospel  together,  acknowledges 
that  there  was  a  surpassing  glory  in  the 
latter  above  and  beyond  the  former.  In- 
deed, God's  institution  stampt  an  excellency 
upon  the  Jewish  worship,  and  the  law  given 
them  had  both  an  intrinsic  glory  in  it,  as 
it  was  a  revelation  of  the  will  of  God  ;  and 
also  an  accidental  and  adventitious  glory, 
as  it  was  attended  with  the  solemnity  of 
thunder  and  lightning,  fire  and  smoke,  and 
a  voice  like  the  sound  of  a  trumpet,  at  the 
promulgation  of  it :  yet,  says  the  apostle, 
compared  with  the  gospel,  the  glory  of  the 
law,  or  Jewish  worship,  had  no  glory  in 
it  at  all,  by  reason  of  the  glory  that  doth 
excel  ;  as  the  moon  compared  with  the 
sun,  is  so  outshined  by  it,  that  its  brightness 
is  little  taken  notice  of.  True,  indeed, 
the  law  was  a  revelation  of  God's  will,  as 
well  as  the  gospel ;  but  with  this  happy 
advantage  on  the  gospel's  side.  The  law 
was  a  revelation  of  God's  will,  as  to  duty 
and  as  to  condemnation,  in  case  of  non- 
performance of  that  duty  ;  but  the  gospel 
is  a  revelation  of  God's  will,  as  to  grace 
and  mercy,  as  to  remission  of  sin  and 
eternal  life.  Observe,  3.  Another  argument 
produced  here  by  the  apostle,  to  prove  the 
ministration  of  the  gospel  to  be  much  more 
glorious  than  that  of  the  law  ;  namely, 
because  it  is  much  more  durable  and 
abiding,  ver.  11.  Jf  that  which  is  done 
atvay  -was  glorious,  much  more  that 
which  remaincth  is  glorious.  The  force 
of  the  argument  lies  thus  :  That  which 
is  durable  and  permanent,  is  far  more  ex- 
cellent than  that  which  is  temporary  and 
transient.  Now  the  law,  or  Jewish  dis- 
pensation, is  vanished  ;  its  ministration  is 
ceased,  and  all  the  legal  ordinances  are 
abolished  ;  but  the  gospel-state  remaineth 
to  the  end  of  the  world.  It  is  called  a 
kingdom  tb.at  cannot  be  moved,  Heb. 
xii.  28.  therefore  the  gospel-ministration, 
which  is  eternal,  fixed,  and  abiding,  must 
needs  be  more  excellent  and  more  glorious 
than  the  legal  dispensation,  which  was 
temporary,  transient,  and  vanishing. 

12    Seeing    then    that    we    have 


Chap.  III. 


II  COIIINTMIANS, 


247 


such  hope,  w.e  iisc  great  plainness 
of  speech  :  13  And  not  as  Moses, 
which  put  a  vail  over  his  face,  Ihat 
the  children  of  Israel  could  not  sted- 
fastly  look  to  the  end  of  that  which 
is  abolished  :  14  But  their  minds 
were  blinded  ;  for  until  this  day 
rcmaineth  the  same  vail  untaken 
away  in  the  readinsf  of  the  Old 
Testament :  which  vail  is  done  away 
in  Christ.  15  But  even  unto  this 
day,  when  Moses  is  read,  the  vail  is 
upon  their  heart.  16  Nevertheless 
when  it  shall  turn  to  the  Lord,  the 
vail   shall  be  taken  away. 

Here  the  apostle  draws  an  inference  from 
the  foregoing  discourse ;  that  seeing  him- 
self and  the  other  apostles  had  such  hope, 
that  their  ministry  was  thus  glorious,  such 
confidence  and  assurance  of  tiie  perfection 
and  perpetuity  of  their  ministry,  they  did 
use  great  plainness,  freedom,  and  bold- 
ness of  speech,  in  preaching  and  publishing 
the  gospel  ;  and  did  not  imitate  Moses, 
the  minister  of  the  law,  who  put  a  vail  over 
his  face  ;  which  was  a  sign  of  the  obscurity 
of  the  legal  dispensation,  and  of  the  blind- 
ness of  the  Jews,  who  could  not  see  the  end 
and  accomplishment  of  that  ceremonial 
and  typical  administration,  which  was  to 
be  abolished  by  Christ  and  his  gospel : 
but  their  minds  were  then,  and  still  are, 
blinded  by  prejudice  and  unbelief,  and  the 
same  vail  remaineth  to  this  day  spread 
over  Moses's  writings,  and  not  taken  away 
in  the  reading  of  the  Old  Testament  ; 
which  vail  is  now  done  away  by  the  doc- 
trine of  Christ  contained  in  the  New  Testa- 
ment :  nevertheless,  when  the  hearts  of  the 
Jews  shall  be  turned  unto  the  Lord,  and 
they  own  and  acknowledge  Jesus  Christ,  then 
the  vail  shall  be  taken  away  from  the  Jews, 
and  they  shall  then  clearly  understand  and 
see  what  is  now  concealed  and  hidden  from 
their  eyes.  Learn  hence,  1.  That  there  is 
a  natural  vail  of  blindness  and  ignorance 
upon  the  minds  of  men,  which  hinders 
their  discerning  and  understanding  gospel- 
mysteries.  Learn,  2.  That  there  is  upon 
the  understandingsof  the  Jews  a  vail  of  un- 
belief and  rooted  prejudice  against  Christ 
and  his  holy  religion;  they  wilfully  shut 
their  eyes,  and  said,  "  they  would  not  see," 
and  God  has  judiciously  closed  their  eyes, 
and  «;iid,  "  they  shall  not  see."  Learn,  .3. 
That  hy  reason  of  this  vail  upon  theii  hearts 


they  cannot  look  to  the  end  of  that  which 
was  abolished ;  that  is,  to  Jesus  Christ, 
who  was  the  end  and  scope  at  which  the 
whole  ceremonial  law  did  aim  and  tend. 
Learn,  4.  That  when  the  Jews  shall  be 
called  home,  and  converted  to  Christianity, 
the  vail  shall  be  removed  from  their  hearts, 
and  they  shall  then  understand  the  tenden- 
cy and  meaning  of  the  whole  ceremonial 
law,  and  observe  its  fuliilling  and  accom- 
plishment in  our  Lord  Jesus  Christ :  When 
tkty  shall  turn  to  the  Lord,  the  vail 
shall  be  taken  av:ay. 

17  Now  the  Lord  is  that  Spirit  : 
and  where  the  Spirit  of  the  Lord  is, 
there  is  liberty. 

As  if  he  had  said,  Christ  is  that  quick- 
ening and  life-giving  Spirit,  who  takes 
away  the  vail  from  off  our  hearts ;  and 
where  that  Spirit,  that  all-glorious  and  all- 
powerful  Spirit  of  the  Lord,  is,  there  is 
liberty  ;  that  is,  clearness,  and  no  more 
vail ;  freedom  from  the  yoke  of  the  legal 
administration,  a  liberty  and  freedom  from 
sin,  a  liberty  unto  righteousness,  a  freeness 
and  readiness  of  spirit  to  do  good,  a  liberty 
of  address  and  approach  to  God,  a  liberty 
of  speech  in  prayer  before  God.  Thus  the 
Spirit  of  the  Lord  is  a  free  spirit. 

18  But  we  all,  with  open  face  be- 
holding as  in  a  glass  the  glory  of 
the  Lord,  are  changed  into  the  same 
image,  from  glory  to  glory,  even  as 
by  the  Spirit  of  the  Lord. 

That  is,  we  who  live  under  the  light,  and 
enjoy  the  liberty,  of  the  gospel,  with  open 
face  beholding  as  in  a  clear  glass  the  glory 
of  the  Lord  Jesus,  as  Moses  did  the  glory  of 
God  in  the  mount,  are  by  degrees  changed 
into  the  same  image  with  him,  from  glory 
to  glory,  even  as  by  the  Spirit  of  the  Lord 
working  in  us,  and  transforming  us  into  his 
own  likeness.  Learn  hence,  ].  That  the 
word  and  ordinances  of  God  are  the  glass, 
wherein  we  have  now  a  sight  of  the  glory 
of  God.  Learn,  2.  That  "the  sight  of  God 
in  his  ordinances  is  transforming,  as  well  as 
the  sight  of  him  in  heaven  ;  the  glory  into 
which  we  are  changed,  is  our  conformity 
to  that  holiness  which  shineth  in  the  word. 
Vision,  or  the  sight  of  God  here  in  his  or- 
dinances, assimilates  as  well  as  in  heaven  ; 
perfect  vision  produceth  perfect  assimilation; 
but  the  soul's  present  assimilation,  or  im- 
perfect conformity  to  God  here,  is  gradually 


248 


II  CORINTHIANS. 


Chap.  IV. 


carried  on  by  daily  communion  with  liim. 
All  sorts  of  communion  among  men  have 
an  assimilating  power  and  efficacy  ;  he  that 
converses  with  vain  company,  grows  more 
vain  ;  and  he  that  delights  in  holy  and  spi- 
ritual company,  grows  more  serious  than 
he  was  betore.  But  nothing  so  traiistorms 
the  spirit  of  a  man,  as  communion  with 
God  in  his  ordinances  doth  ;  none  so  like 
him,  as  those  tiiat  converse  most  frequently 
with  him.  Learn,  3.  That  if  the  sight  of 
God  in  the  glass  of  an  ordinance  be  so  as- 
similating, how  translorunng  vrill  be  the 
sight  of  God  in  heaven,  when  we  shall 
there  behold  and  see  him  face  to  face !  If 
the  vision  of  Christ  here  be  so  influential 
upon  believers,  what  an  illustrious  and  in- 
fallible efficacy  will  the  immediate,  clear, 
and  perfect  sight  of  his  glory  have  in  hea- 
ven ;  1  John  iii.  2.  We  shall  be  perfectly 
like  him,  when  once  we  shall  see  him  as 
he  is. 

CHAP.  IV. 

This  chapter,  together  with  a  considerable  part  of 
this  epistle,  is  apologetical  or  excusatory  ;  in 
which  the  apostle  vindicates  his  office  and  dig- 
nity from  the  prejudices  which  cither  his  suf- 
ferings which  attended  him  in  the  dispensation 
thereof,  or  the  suggestions  of  false  apostles, 
and  deceitful  workers,  might  have  raised  up 
against  him.  With  these  men  he  puts  himself 
in  the  balance,  and  without  either  vanity  or  vain- 
glory prefers  himself  before  them  in  point  of  fi- 
delity and  sincerity  in  the  work  of  the  ministry  ; 
as  also  in  point  of  diligence  in  the  service  where- 
unto  he  was  in  special  mercy  called.  And  ac- 
cordingly thus  he  speaks: 

'PHEREFORE,  seeing  we  have  this 
ministry,  as  we  have  received 
mercy,  we  faint  not  ;  2  But  have 
reiiounced  the  hidden  things  of  dis- 
honesty, not  walking  in  craftiness, 
nor  handlino;  the  word  of  God  de- 
ceitfully ;  but  by  manifestation  of 
the  truth  commending  ourselves  to 
every  man's  conscience  in  the  sight 
of  God. 

That  is,  seeing  we  have  such  a  glorious 
ministry  far  more  excelling  than  that  of 
Moses,  mentioned  in  the  conclusion  of  the 
foregoing  chapter,  as  we  have  received 
mercy  or  special  favours  from  God  in  com- 
mitting it  to  us,  so  we  faint  not  under  the 
difficulties  and  pressures  to  which  it  doth 
expose  us.  Having  received  mercy,  u-e 
faint,  not ;  bat  have  renounced  the  hidden 
things  of  dishonesti/  ;  (all  fornication  and 
iincleanness,  all  ambition  and  covctousness, 
which  the  false  apostles  allowed  themselves 


in:)  not  -walking  in  ^^uWe  or  craftiness: 
nor  handling  the  word  of  God  deceit  fulhj, 
as  they  do ;  hut  by  manifestation  of  the 
iruth,commending  ourselves  to  every  man! s 
conscience,  as  persons  acting  in  the  sight 
of  God.  Learn  heuce,  I.  That  the  minis- 
try of  the  gospel  is  a  very  glorious  ministry, 
far  excelling  the  Mosaic  dispensation.  2. 
That  it  is  a  special  favour  from  God  to  be 
ju  iged  faithful,  and  put  into  this  ministry. 
3  That  no  troubles  or  trials,  no  difficulties, 
dangers,  ordistresses,  should  cause  any  of  the 
taithtui  servants  of  God  to  faint,  who  have 
received  mercy  or  favour  from  God  to  be  put 
into  the  ininislry  :  Seeing  we  have  this  /«/- 
nistry,  as  we  have  received  mercy ,  we  faint 
not.  Observe  next.  How  the  apostle,  having 
vindicated  and  e.xtolled  his  ministry,  does  in 
the  second  verse  declare und  assert  his  fidelity 
in  the  discharge  of  his  ministry  :  AW  hand- 
ling the  word  of  God  deceitfully,  but 
cojnmending  ourselves  to  every  man's 
conscience  in  the  sight  of  God.  Hence 
learn,  Tiiat  the  apostles  delivered  the  gos- 
pel, in  all  thmgs  necessary  to  be  known, 
believed,  and  practised,  with  great  plain- 
ness and  sufficient  perspicuity  ;  otherwise 
they  could  not  be  said  to  ?nanifest  the  truth 
to  every  man's  conscience. 

3  But  if  our  gospel  be  liid,  it  is 
hid  to  them  that  are  lost. 

As  if  he  had  said.  We  preach  the  gospel 
plainly  ;  but  if  men  do  not  understand  and 
believe  it,  will  not  embrace  and  obey  it,  it 
is  not  an  argument  of  the  gospel's  obscurity, 
but  of  our  hearers'  incredulity.  The  gospel 
is  not  hid  from  men  for  want  of  clearness, 
but  only  by  means  of  their  own  voluntary 
and  wilful  blindness:  If  our  go'ipel  be  hid. 
Here  note,  1.  St.  Paul's  claim  and  interest 
in  the  gospel  -which  he  preached,  he  calls 
it  his  gospel  :  not  as  if  he  was  the  author  of 
it,  but  because  of  his  instrumentality  in  the 
promulgation  and  establishing  of  it ;  it  was 
a  divine  treasure  committed  to  his  care  and 
trust  :  it  was  not  his  gospel  by  way  of  ori- 
ginal revelation,  but  by  way  of  ministerial 
dispensation.  Note,  2.  The  Corinthians' 
non-proficiency  under  the  gospel  specified, 
or  at  least  supposed.  If  our  gospel  be  hid  : 
that  is,  if  the  word  which  we  preach  with 
the  greatest  plainness,  in  the  greatest  sim- 
plicity and  sincerity  ;  if  it  be  hidden  from 
the  minds  and  understandings  of  men,  so  as 
to  miss  of  its  convincing  power  and  con- 
verting efficacy,  the  fault  isnot  in  the  gospel, 
but  in  them  that  sit  under  it.  Note,  3. 
Tlie  heavy  doom  and  judgment  which  the 


Chap.  IV. 


II  CORINTHIANS. 


240 


apostle  passes  upon  all  such  persons  as  sit 
under  the  external  dispensation  of  the  gos- 
pel, ant!  yet  are  no  ways  enlightened  nor 
improved  by  it,  but  remain  blind  and  ig- 
norant, obstinate  and  iinretormed.  It  is  a 
sad  symploni  and  foreboding  sign  of  a 
lost  people.  Learn  hence,  1.  That  there 
are  many,  very  many,  who  sit  under  the 
external  dispensation  of  the  gospel,  unto 
whom  the  gospel  is  an  hidden  gospel. 
Learn,  2.  That  the  gospel's  bemg  hid  from 
a  people  v/ho  liave  long  enjoyed  the  light 
and  benefit  of  it,  is  a  sad  symptom,  yea,  a 
certain  si^n,  of  a  lost  people.  Such  blind- 
ness, under  the  clearest  light,  is  like  the 
covering  of  the  face,  or  tying  the  handker- 
chief over  the  eyes,  in  order  to  the  turning 
ulf  the  obstinate  sinner  into  eternal  hell, 

4  In  whom  the  God  of  this  world 
hath  blinded  the  minds  of  them 
which  believe  not,  lest  the  light  of 
the  glorious  gospel  of  Christ,  who 
is  the  image  of  God,  should  shine 
unto  them. 

Observe  here,  1.  The  title  given  to  Sa- 
tan :  he  is  styled  the  god  of  this  world  ; 
not  properly,  but  because  the  honour  and 
homage  of  a  god  is  challenged  by  him, 
and  by  a  multitude  of  sinners  given  to 
him.  He  is  called  by  our  Saviour,  the 
prince  of  this  world  :  and  by  the  apostle 
the  ruler  of  the  darkness  of  this  world; 
because  he  ruleth  over  a  great  part  of  the 
world,  and  they  are  his  subjects,  or  ra- 
ther his  slaves.  Observe,  2.  The  way  and 
course  which  Satan  takes  to  secure  his  sub- 
jects' obedience  to  himself  :  he  blinds  their 
ei/es  :  that  they  may  never  know  a  better 
prince,  see  a  better  way,  or  understand  a 
better  state,  than  he  hath  drawn  them  into. 
Satan  blinds  the  understandings  of  men  by 
the  efficacy  of  divers  lusts,  which  are  bred 
and  nourished  in  their  hearts.  Now  the 
streamings  of  sensual  lusts  from  a  corrupt 
heart  do  blind  the  understanding,  and  be- 
set the  judgment ;  that  the  sinner  can  nei- 
ther see  nor  know  the  excellency  of  spiri- 
tual objects.  O  bloody  and  barbarous 
prince,  that  puts  out  the  eyes  of  all  his 
subjects,  darkens  the  mind  and  understand- 
ing, takes  away  the  thinking,  considering, 
and  reasoning  power  of  the  soul,  that  they 
neither  see  nor  consider  spiritual  things, 
nor  have  any  distinct  and  effectual  appre- 
hensions of  them  !  Observe,  3.  The  cha- 
racter of  the  persons  whom  Satan,  the 
god    of   this  world,  hath  blinded  :    Such 


as  believe  not  ;  that  is,  both  such  as  want 
the  means  of  faith,  and  such  as  enjoy 
the  means,  but  want  the  grace  of  faith  ;  the 
former  is  the  case  of  the  pagan,  the  latter 
of  the  christian  world.  Lord!  how  many 
live  under  the  light  of  the  gospel,  that  ne- 
ver had  heart  to  receive  it,  or  will  to  obey 
it  !  How  great  a  part  of  the  christianized 
world  do  reject  Christ ;  though  culled  by 
his  name,  yet  will  not  own  his  authority, 
or  submit  to  his  government !  The  nobles 
of  the  world  think  themselves  dishonoured 
by  submitting  their  necks  to  Christ's  yoke  ; 
the  sensualists  of  the  world  will  not  lay 
down  a  lust  for  him,  that  laid  down  his 
life  for  them  ;  the  worldlings  of  the  earth 
prefer  their  dirt  and  dunghill  before  the 
pearl  of  great  price.  O,  how  few  amongst 
them  that  profess  Christianity,  do  love  our 
Lord  Jesus  Christ  in  sincerity  !  Observe, 
4.  The  great  end  and  design  of  the  devil's 
agency,  in  blinding  the  minds  of  men  with 
ignorance  and  error,  with  passion  and  pre- 
judice ;  Ijcst  the  light  of  the  glorious 
gospel  of  Christ  should  shine  into  their 
hearts,  to  the  rum  of  him  and  his  kingdom. 
As  the  sun  casts  its  beams  upon  blind  men, 
but  they  receive  not  the  light  of  it ;  so, 
though  the  light  of  Christ's  glorious  gospel 
shines  before  the  eyes  of  them  whom  the 
god  of  this  world  has  blinded  with  the  hopes 
and  desires,  with  the  possessions  and  enjoy- 
ments, of  this  world,  yet  they  receive  it  not. 
Observe,  5.  The  glorious  title  here  given  to 
Christ.  The  image  of  God :  that  is,  ]. 
His  substantial  and  essential  image,  being 
God  of  God,  very  God  of  very  God. 
Christ,  considered  with  respect  to  his  divine 
nature,  is  the  express  image  of  his  Father's 
person.  2.  Christ  is  his  image  as  Mediator, 
and  with  reference  to  the  gospel,  in  which 
he  has  given  us  glorious  demonstrations  of 
the  power  and  wisdom,  of  the  grace  and 
holiness,  of  the  mercy  and  goodness,  of 
God  towards  us;  all  which,  as  in  a  glass, 
are  represented  to  us,  and  presented  before 
us.  In  both  these  respects  Christ  is  called. 
The  image  of  God. 

5  For  we  preach  not  ourselves, 
but  Christ  Jesus  the  Lord  ;  and 
ourselves  your  servants  for  Jesus' 
sake. 

In  these  words  our  apostle  further  mani- 
fests his  fidelity  and  integrity  in  preaching 
the  gospel,  by  showing  that  he  sought  to 
advance  Christ,  and  not  himself,  in  preach- 
ing of  it.      Here  note,  1.  The  duty  prac- 


250 


II  CORINTHIANS. 


Chap.  IV. 


tised  by  St.  Paul:  We  preach.  How 
mean  and  ignoble  soever  this  office  of 
preaching  is  esteemci  by  some  men,  who 
value  not  their  own  nor  other  men's  souls, 
and  therefore  no  wonder  that  they  under- 
value the  means  of  making  them  happy ; 
yet  will  the  faithful  ministers  of  Christ  mag- 
nify this  part  of  their  office,  not  by  pomp 
and  state,  not  by  scorn  and  superciliousness, 
as  thinking  it  beneath  them  to  preach,  but 
by  an  humble  and  painful  attendance  upon 
the  ministry  which  they  have  received  of 
the  Lord  ;  and  will  dispense  the  word  with 
evidence  and  perspicuity,  with  faithfulness 
and  sincerity,  with  power  and  authority,  with 
courage  and  boldness,  and  with  exeniplari- 
ness  of  conversation  ;  not  preaching  angeli- 
cal sermons,  and  leading  diabolical  lives. 
Observe,  2.  The  subject-matter  of  the  apos- 
tle's preaching  :  Not  ourselves,  but  Christ 
Jesus  the  Lord.  But  when  may  persons 
be  said  to  preach  themselves  ?  A?7S.  When 
they  make  themselves  the  authors  of  their 
own  ministry,  running  before  they  are  sent, 
and  are  self-created  preachers  :  when  they 
make  themselves  the  matter  of  their  preach- 
ing, venting  their  own  passions,  and  preju- 
dices, and  private  opinions  instead  of  the 
doctrine  of  Christ ;  and  when  they  make 
themselves  the  end  of  their  preaching,  aim- 
ing rather  at  pleasing  others,  and  profiting 
themselves,  than  at  the  glory  of  God,  and 
the  good  of  men's  souls.  But  what  is  it  to 
preach  Christ  ?  We  preach  not  ourselves, 
but  Christ  Jesus  the  Lord.  Ans.  When 
be  is  the  author  of  our  ministry,  and  we 
receive  our  mission  from  him  ;  when  we 
make  him  the  object  of  our  preaching; 
■when  the  subject-matter  and  substance  of 
it  is  Jesus  Christ,  either  explicitly  or  reduc- 
tively  ;  and  when  we  make  him  the  end 
of  our  preaching,  designing  to  promote  the 
honour  and  interest  of  Christ  by  our  mi- 
nistry, that  his  people  may  be  gathered, 
his  body  edified,  his  saints  perfected,  his 
enemies  subdued,  his  gospel  propagated, 
and  he  finally  admired  in  all  them  that 
believe.  Observe,  3.  In  what  capacity  the 
apostle  looked  upon  himself  in  the  church 
of  Christ ;  not  as  a  lord,  but  as  a  servant : 
Ourselves  your  servants.  There  is  an 
honour  belonging  to  Christ's  ministers ; 
but  verily  that  iionour  consists  in  service 
which  we  owe  to  the  church  of  Christ : 
servants  we  are  to  the  souls  of  men,  but 
not  to  the  humours  of  men  ;  at  the  same 
time  that  we  are  servants  to  them,  we  are  to 
rule  over  thtm,  and  they  are  to  obey,  and 
submit  unto  us  as  those  who  watch  for  th;ir 


souls.  Therefore  it  is  added,  servants  for 
Jesus'  sake  ;  that  is,  servants  in  order  to 
the  promoting  of  his  honour,  and  his 
church's  interest  :  We  preach  not  ourselves, 
but  Christ  Jesus  the  Lord;  and  our- 
selves your  servants  for  Jesus' s  sake. 

6  For  God,  who  commanded  the 
light  to  shine  out  of  darkness,  hath 
shined  in  our  hearts,  to  give  the 
light  of  the  knowledge  of  the  glory 
of  God  in  the  face  of  Jesus  Christ. 

Observe  here.  The  faithful  and  humble 
acknowledgment  which  the  apostle  makes, 
how  himself  and  his  fellow-apostles  came  to 
preach  Jesus  Christ  so  convincingly  to 
others  ;  namely,  That  Almighty  God,  who 
at  first,  by  his  omnipotent  word,  produced 
light  out  of  darkness,  by  no  less  efficacy 
and  power  brought  him,  a  lost  sinner,  out 
of  the  darkness  of  pharisaism  and  sin,  and 
shined  into  his  and  their  hearts  with  a  glo- 
rious light,  to  the  intent  that  he  and  they 
should  communicate  and  impart  this  divine 
light  of  the  knowledge  of  God,  which  shin- 
eth  in  the  face  of  Christ,  unto  others.  Learn 
hence.  That  ministers  must  know  Christ 
themselves,  before  they  can  make  him 
known  to  others  :  Christ  must  be  revealed 
in  them,  before  he  can  be  revealed  by  them  •, 
he  must  shine  into  their  hearts  by  his  Holy 
Spirit,  and  give  them  an  experimental  ac- 
quaintance, in  their  own  souls,  with  what 
they  deliver  and  make  known  to  others. 
Every  truth  ought  to  be  the  transcript  of 
our  own  experience,  and  be  preached  first 
to  our  hearts,  and  then  to  our  hearers.  Who 
can  savingly  enlighten  others,  that  is  in 
the  darkness  of  ignorance  or  sin  himself? 

7  But  we  have  this  treasure  in 
earthen  vessels,  that  the  excellency 
of  the  power  may  be  of  God,  and 
not  of  us. 

In  the  foregoing  verses  we  find  the  apos- 
tle magnifying  his  office,  extolling  his  mi- 
nistry, and  vindicating  his  fidelity  in  the 
discharge  of  his  duty.  In  this  verse  ob- 
serve, 1.  He  compares  the  gospel  he  preach- 
ed to  a  treasure  :  We  have  this  treasure  ; 
a  treasure  for  the  enriching  and  edifying  of 
the  church.  The  gospel  is  a  treasure,  for  its 
worth  and  dignity,  for  its  abundance  and 
variety,  for  its  closeness  and  secrecy.  This 
treasure  Christ  keeps  under  lock  and  key, 
only  intrusting  those  with  it  whom  he  calls 
to  it,  and  furnishes  for  it.     They  are  no 


Cluij).  IV. 


11  CORINTHIANS. 


251 


heller  than  lliieves  anJ  sacrilecious  rohheis, 
who,  without  a  mediate  call  or  warrant 
from  Christ,  do  assume  this  trust,  and  break 
open  this  treasure.  Observe,  2.  The  re- 
pository in  which  (his  treasure  is  laid  up, 
in  earthen  vessels  ;  so  the  apostles  and 
minislers  of  the  gospel  are  called.  Where 
note.  The  word  of  description,  they  are 
vessc/s.;  and  the  word  of  diminution,  they 
Are  earthen  vessels.  ].  The  preachers  of 
tlie  gospel  are  represented  by  a  word  of 
description  ;  they  are  vessels  :  thus  vessels 
are  not  natural,  but  artificial  instruments. 
No  man  is  born  a  christian,  much  less  a 
minister,  but  made  such.  Vessels  are  not  of 
equal  capacity  ;  some  are  less,  others  great- 
er: thus  the  ministers  of  the  gospel  have 
gifts  and  graces  of  different  degrees  and  ex- 
cellences. Again,  vessels  are  not  for  recep- 
tion only,  but  for  effusion  also  ;  as  they 
receive  and  retain,  so  they  let  out  what  is 
put  into  them.  The  ministers  of  Christ  are 
not  only  to  receive  and  lay  up,  but  to  lay 
out  this  heavenly  treasure,  which  is  not 
impaired  by  imparting.  Finally,  Vessels 
are  not  the  originals  of  what  they  have; 
but  all  they  contain  is  poured  into  them, 
and  received  by  them.  A  mine  has  trea- 
sure in  its  own  bowels  ;  but  it  is  put  into 
the  chest.  Thus  the  preachers  of  the  gospel 
are  not  the  authors,  but  the  receivers  only,  of 
thosetruths  that  they  publish:  I  Cor.  xi"23. 
J  have  received  of  the  Lord  what  I  also 
delivered  unto  you.  Note  farther,  the 
word  of  diminution ;  XheydLveearthen  vessels. 
The  preachers  of  the  gospel  are  divine  in 
regard  of  the  sublimity  of  their  doctrine, 
but  human  and  earthen  in  regard  of  the 
frailty  of  their  condition.  Their  being  call- 
ed earlhen  vessels,  may  denote  the  mean- 
ness of  their  condition,  which  for  the  most 
part  is  little  and  low  in  the  world  :  as  the 
poor  receive  the  gospel,  so  are  they  very 
often  poor  and  low  that  publish  the  gos- 
pel, necessitous  and  indigent,  earthen  ves- 
sels. Again,  it  may  denote  the  frailty  of 
their  persons,  and  the  contemptibleness  of 
them.  Earthen  vessels  are  little  set  by, 
stand  in  open  places,  used  by  every  hand, 
and  at  every  turn  ;  while  plate,  gold  and 
silver  vessels,  are  laid  and  locked  up  with 
great  carefulness.  Thus  it  is  often  with  the 
preachers  of  the  gospel ;  they  are  objects 
base  and  vile,  contemptible  and  despised, 
in  the  eyes  of  the  world,  vessels  wherein 
there  is  no  pleasure  ;  yea,  witli  some,  not 
only  our  persons  are  despicable,  but  our 
very  office  and  function  is  contemptible. 
In  a  word,  as  our  mean  condition  and  base 


estimation,  so  our  bodily  constitution  pro- 
claims us  earthen  :  our  bodies  are  earlhen, 
because  formed  of  the  dust  of  the  earth, 
because  subject  to  flaws  and  cracks,  and  to 
be  broken  in  pieces  ;  we  that  preach  eter- 
nal life  to  others,  are  dying  men  ourselves; 
and  whilst  the  word  of  life  is  in  our  mouths, 
many  times  death  is  in  our  faces.  Observe 
lastly,  The  reason  assigned  why  this  trea- 
sure of  the  gospel  is  committed  to  earthen 
vessels,  men  ;  not  to  heavenly  vessels,  an- 
gels; namely,  That  the  excellencij  of  the 
power  might  be  of  God,  and  not  of  us : 
from  the  weakness  of  man  the  instrument, 
there  redounds  great  honour  to  God  the  agent. 
This  precious  treasure  of  the  gospel  is  lodged 
in  such  weak  and  worthless  vessels,  that  as 
the  power  is  from  God,  namely,  the 
awakening,  convincing,  quickening,  heart- 
changing  power  of  the  word,  is  from  him  ; 
so  the  glory,  the  entire  glory  and  complete 
praise,  may  be  attributed  and  ascribed  to 
him  :  We  have  this  treasure  in  earthen 
vessels,  that  the  excellenci/  of  the  power 
might  be  of  God,  and  not  of  us. 

8  We.  are  troubled  on  every  side, 
yet  not  distressed  ;  toe  are  perplex- 
ed, but  not  in  despair  ,•  9  Perse- 
cuted, but  not  forsaken  ;  cast  down, 
but  not  destroyed,  10  Always 
bearing:  about  in  the  body  the  dying 
of  the  Lord  Jesus,  that  the  life  also 
of  Jesus  mioht  be  made  manifest  in 
our  body.  1 1  For  we  wiiich  live  are 
alway  delivered  unto  death  for  Je- 
sus' sake,  that  the  life  also  of  Jesus 
might  be  made  manifest  in  our  mor- 
tal flesh.  12  So  then  death  work- 
eth  in  us,  but  life  in  you.  13  We 
having  the  same  spirit  of  faith,  ac- 
cording as  it  is  written,  I  believed, 
and  therefore  have  I  spoken ;  we 
also  believe,  and    therefore  speak  ; 

The  false  apostles  and  some  weak  chris- 
tians having  taken  offence  at  the  manifold 
and  great  sufferings  which  St.  Paul,  with 
his  fellow-aposfles,  had  met  with  in  the 
course  of  their  ministry  :  in  these  verses  St. 
Paul  shows  the  church  at  Corinth,  that 
there  was  no  reason  at  all  why  any  should 
be  offended  at  his  sufferings,  or  any  cause 
why  the  false  apostles  should  object,  that 
if  he  had  preached  the  gospel  sincerely. 
Almighty  God  would  never  have  suffered 
him  to  be  persecuted  and  afflicted  so  se- 


252 


II  COKINTfllANS. 


Ch 


2  p. 


IV. 


verely ;  namely,  because  all  his  afflictions 
were  so  graciously  moderated,  and  himself  so 
powerfully  upheld  by  God,  that  he  sunk  not 
under  the  weight  and  burden  of  them. 
We  are  troubled,  says  he,  on  every  side, 
but  not  overwhelmed  with  our  troubles; 
we  are  often  perplexed,  but  not  so  as  to 
despair  of  God's  help  and  succour  ;  we 
are  persecuted  by  men,  but  not  forsaken 
of  God  ;  cast  down  indeed,  but  not  killed 
by  the  fall.  So  that  there  is  in  our  suf- 
ferings a  resemblance  and  representation  of 
the  death  and  sufferings  of  Christ  Jesus. 
We  bear  in  our  bodies  a  memorative  con- 
formity to  our  dying  Lord,  that  it  may  ap- 
pear how  mightily  we  are  supported  by  the 
quickening  power  of  the  Spirit  of  Christ, 
under  all  our  afflictions.  As  if  the  apostle 
bad  said,  "  Behold  and  admire  in  us  the 
almighty  power  of  Christ  exerted  towards 
us  in  upholding  these  earthen  vessels,  (our 
frail  bodies,)  notwithstanding  the  many 
thousand  knocks  they  have  met  with  in 
carrying  about  that  heavenly  treasure,  the 
holy  gospel  with  which  God  has  intrusted 
us."  Observe  next.  He  rejoices  in  the  cause 
of  his  sufferings  :  We  are  delivered  unto 
death  for  Jesus's  sake  ;  for  our  owning, 
preaching,  and  practising  the  doctrine  of 
Jesus.  Blessed  be  God,  we  suffer  not  as 
evil-doers,  but  for  well-doing  ;  we  suffer  for 
the  sake  of  the  best  person,  and  in  the  best 
cause,  that  ever  the  world  was  acquainted 
with.  He  adds,  We  are  delivered  unto 
death,  that  the  life  of  Jesus  might  be 
made  manifest  in  our  mortal  flesh  ;  tiiat 
is,  the  infinitely  wise  God  suffers  us  to  be 
thus  afflicted,  that  in  and  by  the  sufferings 
which  our  mortal  flesh  does  sustain  and 
undergo,  he  might  make  it  evidently  mani- 
fest that  Christ  is  risen  from  the  dead,  and, 
as  a  living  head,  conveys  the  necessary  in- 
fluences of  strength,  support,  and  comfort, 
as  to  all  members,  so  more  particularly  to 
his  ministers  ;  by  which  we  are  enabled, 
without  fainting,  to  suffer  the  hardest  things 
with  patience,  courage,  and  constancy. 
Observe  lastly.  He  declares  to  them  the 
great  advantages  which  they  reaped  by  his 
afflictions :  Death  workefh  i?i  us,  but  life 
in  you  ;  that  is,  the  preaching  of  the  gospel 
exposes  us  to  death  ;  but  unto  you  it  brings 
eternal  life.  Our  death  is  your  life,  our 
sufferings  are  your  advantage  ;  we  having 
the  same  faithful  Spirit  which  was  in  the 
saints  under  the  Old  Testament,  and  par- 
ticularly in  holv  David,  Psal.  cxvi.  10. 
who  says,  I  believed,  and  therefore  speak: 
I  was  sore  aflUctid,      Now  as  he  believed 


and  trusted  in  God  for  deliverance  out  of 
his  many  and  great  troubles,  so  in  like  man- 
ner do  we  believe  and  trust.  From  the 
whole  note,  1.  That  a  perplexed  and  per- 
secuted, an  afl3icted  and  distressed  condition 
was  the  lot  and  portion  of  the  members, 
but  especially  of  the  ministers  of  Christ,  in 
tiie  first  and  purest  ages  of  the  church. 
Christ  espoused  his  church  to  himself  upon 
the  bed  of  his  cross,  his  head  begirt  with  a 
pillow  of  tliorns,  his  body  drenched  in  a 
bath  of  his  own  blood  :  and  if  the  head  was 
crowned  with  thorns,  it  is  unsuitable  that 
the  feet  should  tread  on  roses.  Note,  2. 
Though  all  Christ's  followers  have  drunk 
of  the  same  cup  witii  himself,  yet  the  dregs 
of  the  cup  have  usually  been  put  info  the 
hand  of  the  ministers  of  the  word  :  We  that 
live  arc  always  delivered  unto  death. 
Most  of  the  apostles  were,  by  the  rage  of 
tyrants,  put  to  cruel  deaths,  and  offered  up 
a  bloody  sacrifice.  The  calling  of  minis- 
ters is  honourable,  but  their  outward  con- 
dition is  deplorable:  their  embassy  is  glo- 
rious, but  their  usage  is  often  grievous : 
God  sends  them  forth  with  renown,  the 
world  entertains  them  with  reproach. 
Note,  3.  God  doth  not  bring  his  people 
into  a  suffering  condition,  and  there  leave 
them  ;  when  they  suffer  for  him,  they  are 
not  forsaken  by  him.  The  voice  of  despair 
is  not  heard  in  the  dark  night  of  their  ca- 
lamity ;  but  God  has  either  the  castle  of 
providence,  or  tiie  ark  of  promise  ;  the  all- 
sufficiency  of  his  power,  or  the  abundance  of 
his  grace:  these,  every  of  these,  and  all 
these,  are  for  his  people's  retirement  in  the 
greatest  storms  and  tempests :  We  are 
troubled,  yet  not  distressed ;  persecuted, 
but  not  forsaken. 

14  Knowincr  that  he  which  raised 
lip  the  Lord  Jesiis,  shall  raise  up  us 
also  hv  Jesns,  and  shall  present  us 
with  you.  15  For  all  things  are  for 
your  sakes,  that  the  abundant  grace 
niig,ht,  tiirough  the  thanksgiving  of 
many,  redound  to  the  glory  of  God. 

A  double  reason  is  here  assigned  why 
the  apostle  bare  his  sufferings  with  such  in- 
vincible courage  and  christian  patience. 
The  first  is  drawn  from  the  advantage 
which  would  redound  to  the  church  by 
his  sufferings:  All  things  are  for  your 
sakes  :  that  is,  all  the  straits  we  are  put  to, 
turn  to  your  advantage ;  if  we  die,  it  is 
to  confirm  you  by  our  sufferings ;  if  we 
be  delivered,  it  is  for  God's  glory  and  your 


Chap.  IV 


11  CORINTHIANS. 


253 


good,  that  the  abundant  grace  might,  hi) 
the  thanksgiving  of  many,  redound  to 
the  glory  of  God.  Whatever  we  meet 
with  tends  to  the  confirming  of  your  faith, 
and  the  increasing  of  yourlhankfuhiess.  A 
second  reason  is  drawn  from  tiie  joyful  issue 
of  his  sufferings  :  he  and  his  fellow-apostles 
stedfastly  believed,  that  Almighty  God, 
who  raised  up  Christ  Irom  the  dead,  would 
in  like  manner  raise  them  from  the  grave  of 
their  sutl'enngs,  yea,  from  the  grave  of 
death ;  and  both  soul  and  body  shall  i;e 
presented  with  them  to  be  eternally  glo- 
rified together.  Learn  hence,  That  how 
different  soever  the  lot  and  portion  of  God's 
children  and  servants  be  in  this  life,  some 
more,  others  less  afflicted  ;  yet  having  all, 
at  the  same  time,  faith  in  God  for  a  joyful 
deliverance  out  of  their  afflictions,  they 
shall  all  meet  in  the  morning  of  the  resur- 
rection, and  be  by  Christ  presented  unto 
God  as  persons  redeemed  by  him,  and  shall 
eternally  be  glorified  with  him  :  He  -which 
raised  up  Jesus,  shall  raise  us  up  also 
by  Jesus,  and  shall  present  us  with  you. 

16  For  wliich  cause  we  faint  not ; 
Vjut  though  our  outward  man  perish, 
yet  the  inward  man  is  renewed  day 
by  day. 

The  original  word  for  fainting  signifies 
to  shrink  back,  as  cowards  in  war,  or  to 
sink  down  as  a  porter  under  the  pressure 
of  some  heavy  burden  :  For  this  cause  -we 
faint  not.  For  what  cause  ?  namely,  this, 
that  though  their  bodies  were  weakened  by 
affliction,  and  they  were  daily  decaying,  as 
to  the  strength  and  vigour  of  the  outward 
man  ;  yet,  as  to  their  inward  man,  the 
strength  and  vigour  of  their  minds  and 
spirits  were  day  by  day  renewed.  O  happy 
apostle;  the  cold  blasts  of  persecution  beat- 
ing upon  thy  outward  man,  did  by  a  spi- 
ritual antiperistasis  increase  the  heat  of 
grace  within  ;  thy  soul  is  made  fat  with 
blows  upon  thy  body,  and  battens  with 
pricking  and  beating  ;  every  stone  thrown 
at  thee  knocked  thee  nearer  to  Christ,  the 
chief  corner-stone:  under  all  the  storms 
and  billows  of  affliction,  thou,  like  Noah's 
ark,  wert  lift  up  nearer  to  heaven  ;  and 
after  every  encounter,  thy  salvation  is  nearer 
than  before.  Well  therefore  mightest  thou 
declare  and  say.  For  this  cause  we  faint 
not. 

17  For  our  light  affliction,  which 
is  lint  for  a  moment,  worketh   for  us 


a  far   more  exceeding  cmd   eternal 
weight  of  glor). 

Still  our  aposile  proceeds  in  assigning 
reasons  why  all  the  afflictions  which  him- 
self and  others  met  with,  were  not  only 
tolerui)le,  but  joyous  ;  namely,  because,  1. 
IJis  afflictions  were  light:  2.  Because  they 
were  short.  They  were  light ;  but  how  > 
Not  considered  in  themselves;  so  tliey  were 
hard  and  heavy  :  thrice  he  was  beaten  with 
rods,  five  times  he  received  forty  stripes 
save  one:  but  light,  compared  with  the 
glory  expected.  Again,  they  were  short; 
but  for  a  moment,  compared  with  eternity. 
Mark  the  gradation  :  for  affliction  there  is 
glory ;  for  light  afiiiction,  a  weight  of 
glory  ;  and  for  light  affliction,  which  is  but 
(or  a  moment,  an  eternal  weight  of  glory. 
Observe  farther.  The  apostle  doth  not  barely 
say,  that  glory  will  be  the  consequent  of 
affliction,  but  that  affliction  will  be  the 
cause  of  glory  ;  it  worketh  for  us.  But 
how  ?  Not  as  a  meritorious  cause :  for 
alas!  how  can  our  afflictions  deserve  this 
happiness !  What  proportion  can  there  be 
betwixt  light  and  momentary  afflictions, 
and  an  eternal  weight  of  glory  ?  But  they 
work  for  us,  as  they  are  sanctified  by  God 
to  us.  His  infinite  mercy  and  goodness, 
his  covenant  truth  and  faithfulness,  make 
his  saints'  afflictions  a  whipping-post  to 
their  corruptions  ;  they  purge  our  iniquity, 
and  take  away  our  sin,  if  we  belong  to  God 
as  his  covenant  children.  But  for  wicked 
and  obdurate  sinners,  alas!  it  is  much  other- 
wise :  instead  of  being  refined  from  their 
dross,  and  purged  from  their  filth,  by 
being  in  the  furnace  of  affliction,  it  boils 
their  scum  and  iiiipurity  more  into  them ; 
and,  like  flints  in  the  fire,  they  fly  in  the 
very  face  of  God  their  refiner. 

IB  While  we  look  not  at  the  things 
which  are  seen,  but  at  the  things 
which  are  not  seen.  For  the  things 
which  are  seen  are  temporal ;  but 
the  things  which  are  not  seen  are 
eternal. 

The  last  reason  is  assigned  here  why  the 
apostle  was  kept  from  fainting  in  and  un- 
der the  pressure  of  the  most  heavy  afflic- 
tions :  he  looked  not  at  present,  but  future 
things;  not  at  things  seen,  but  unseen; 
not  at  things  temporal,  but  eternal.  Ob- 
serve here,  1.  What  it  was  that  the  apos- 
tle, when  on  oarlh,  made  his  main  scope, 
his  chief  aim,  grand  design,  and  grand  end. 


254 


II  CORINTHIANS. 


Chap.  V. 


This  is  signified  to  us  in  the  original  word, 
aKOTTBvriov,  which  signifies  to  look  as  the 
archer  doth  at  the  mark  he  shoots  at. — 
There  were  some  things  which  he,  his  fel- 
low-apostles, and  all  serious  christians  with 
them,  looked  at.  This  is  specified  first  ne- 
gatively, IFe  look  not  at  things  seen; 
at  the  things  of  this  life,  at  sensible  objects, 
be  they  bitter  or  sweet,  be  they  comforts 
or  crosses.  Temporal  things  are  temporary 
things  ;  and  we  mind  them  not  as  the  men 
of  the  world  do,  who  make  them  their 
chief  and  principal  aim  and  scope  ;  no,  we 
leave  the  world  to  the  men  of  the  world  : 
We  look  not  at  things  which  are  seen  ; 
But  secondly.  This  is  specified  affirmatively, 
We  look  at  the  things  which  are  not  seen ; 
the  things  of  another  life,  things  which 
are  objects  of  faith,  and  not  visible  to  fleshly 
eyes ;  we  look  at  these,  we  make  these 
our  aim  and  scope :  and  the  reason  is 
subjoined  why  they  made  these  things  the 
matter  of  their  choice,  the  objects  of  their 
desire  and  endeavour.  This  is  intimated 
in  the  word  for  :  For  the  things  which 
are  seen  are  temporal ;  that  is,  all  the 
visible  things  of  this  life,  whether  comforts 
or  crosses,  whether  prosperous  or  adverse, 
be  it  health  or  sickness,  liberty  or  restraint, 
poverty  or  riches,  honour  or  disgrace,  life  or 
death,  they  are  all  TrpoffKaipa,  for  a  while, 
only  for  a  short  season,  as  the  word  sig- 
nifies; therefore  we  do  not  much  eye 
them,  we  trouble  not  our  heads  much 
about  them  ;  they  are  things  of  a  higher 
nature  we  look  at,  such  as  neither  eye  iiath 
seen,  nor  ear  heard  ;  and  these  are  the 
durable  things  ;  For  the  things  which  are 
not  seen  are  eternal.  Learn  hence,  1. 
That  temporal  things,  or  things  that  are 
seen,  do  take  up  the  heads  and  hearts,  the 
minds  and  thoughts,  of  the  men  of  the 
world,  and  are  the  sum  of  their  desires,  and 
the  substance  of  their  endeavours  :  We 
look  not  at  the  things  which  are  seen,  but 
there  are  those  that  do  ;  we  make  not  them 
our  aim  and  scope,  but  others  look  at  them, 
wholly  at  them,  can  see  nothing  beyond 
them,  and  desire  nothing  besides  them. 
Learn,  2.  That  things  unseen,  the  things 
of  eternity,  and  the  invisible  encourage- 
ments of  another  world,  are  the  mark  and 
scope  which  every  real  christian  is  aim- 
ing at,  and  contending  for  :  We  look  at 
the  things  which  are  seen,  and  make 
them  our  aim  and  scope.  Learn,  3.  That 
the  things  not  seen,  or  the  things  of  ano- 
ther life  and  world,  are  eternal  things  ;  that 
is,  such  things  as  admit  of  no  changes  and 


alterations,  of  no  gradations  or  successions, 
of  no  decay  or  consumption,  of  no  future 
hopes  and  expectations,  of  no  mixture  or 
moderation,  of  no  recovery  or  revocation, 
of  no  period  or  conclusion.  O  eternity  ! 
eternity  !  that  vast,  that  boundless  ocean  of 
eternity !  how  does  it  swallow  up  our 
thoughts  with  wonder  and  amazement ! 
God  help  us  daily  to  consider  of  it,  duly 
to  prepare  for  it,  and  not  to  prefer  the 
trifles  of  time  before  it ;  but  make  the  wisest 
provision  for  the  longest  duration.  Learn, 
4.  That  which  puts  the  weight  upon  things 
not  seen,  and  renders  them  the  proper  ob- 
jects of  a  christian's  aim  and  choice,  is  this, 
because  they  are  eternal  :  that  which  chief- 
ly casts  the  scale,  and  maketh  things  not 
seen  to  preponderate,  is,  because  they,  are 
eternal  things.  It  is  eternity  which  tran- 
scendeth  all  expression,  all  conception, 
much  more  all  our  comprehension ;  that 
puts  an  infinite  weight  upon  unseen  things  : 
The  things  which  are  not  seen  are  eternal. 
This  meditation,  well  digested,  would  work 
in  us  an  holy  indifierency  towards  all  tem- 
poral things ;  it  would  moderate  our  esteem 
of  them,  our  desires  after  them,  our  delight 
in  them,  and  our  grief  for  the  want  and 
loss  of  them  ;  and  sweeten  all  those  trou- 
bles and  trials,  all  those  sufTerings  and 
afflictions,  which  we  meet  with  in  our  pas- 
sage through  time  unto  eternity.  Lord, 
take  off,  and  turn  away,  our  eyes  from 
things  which  are  seen,  and  help  us  to  look 
at  the  things  which  are  not  seen ;  for 
the  things  which  are  seen  are  temporal, 
but  the  things  which  are  not  seen  are 
eternal. 

CHAP.  V. 

Our  apostle  having  at  the  latter  end  of  the  fore- 
going chapter  recorded  the  sufferings  of  hinaself 
and  other  believers  for  the  sake  of  Clirist,  and 
the  testimony  of  a  good  conscience,  he  comes 
in  this  chapter  to  give  a  reason  why  he  did  so 
courageously  and  perseveringly  labour  in  the 
work  of  the  ministry,  notwithstanding  the  many 
difficulties  and  great  dangers  whicli  he  met 
with  on  every  side  for  commending  himself  to 
every  man's  conscience  in  the  sight  of  God. 
And  he  tells  us,  it  was  the  well-grounded  hopes 
of  a  future  immortality  which  did  support  and 
hear  up  his  spirit  under  all  the  pressures  of 
human  life.  From  whence  we  learn,  That  the 
difficulties  and  distresses  of  good  men  in  this 
life,  although  they  should  end  in  death  itself, 
are  matter  of  no  great  terror  to  those  who  have 
a  well-grounded  confidence  and  good  assurauce 
of  their  blessed  imnaortality.  For  thus  our  apos- 
tle speaks: 

"C'OR  we  know  that  if  oiir  earthly 

house  of  this  tabernacle   were 

dissolved,    we    have    a   building   of 


Chap.  V. 

Ciod,  an  lioiise  not  made  with  hands, 
eternal  in  the  heavens. 

Observe  here,  1.  Our  apostle  compares 
the  body  of  a  believer  to  an  house,  to  an 
earthly  house,  and  to  an  house  of  taberna- 
cle :  to  an  house,  because  of  its  comely  fa- 
bric and  composure,  as  also  in  regard  of 
the  inhabitant  that  dwells  in  it,  the  never- 
dying  soul ;  to  an  earthly  house,  in  regard 
of  the  matter  of  which  it  is  composed, 
and  in  regard  of  the  means  by  which 
it  is  sustained ;  and  to  an  house  of  ta- 
bernacle, because  such  buildings  consist 
of  slight  and  mean  materials,  they  are  soon 
set  up,  and  as  soon  taken  down.     Observe, 

2.  The  necessity  of  this  earthly  tabernacle 
of  the  body's  dissolution  by  death  ;  it  must 
down,  and  be  dissolved.  3.  The  believer's 
future  happiness,  after  the  body's  present 
dissolution,  asserted  and  declared :  They 
have  a  building  of  God,  an  house  not  made 
•with  hands,  eternal  in  the  heavens.  Learn 
hence,  1.  That  it  is  the  pleasure  and  will 
of  God  that  his  people  should  for  a  short 
time  remain  in  this  earthl}'  tabernacle  of 
the  body.  Learn,  2.  That  this  earthly  ta- 
bernacle of  the  believer's  body,  sooner  or 
later,  must  by  death  be  dissolved.      Learn, 

3.  That  after  the  dissolution  of  this  earthly 
tabernacle  of  the  body,  all  the  faithful  have 
an  eternal  habitation,  a  building  of  God, 
not  made  with  hands,  in  the  highest  hea- 
vens. Learn,  4.  That  it  is  both  the  duty 
and  interest  of  every  sincere  and  serious 
christian,  to  labour  for  the  certain  knowledge 
and  full  assurance  of  this  happy  privilege, 
and  be  able  to  say,  We  know,  Sfc. 

2  For  in  this  we  groan,  earnestly 
desiring  to  be  clothed  upon  with 
our  house  which  is  from  heaven  ; 

For  in  this,  that  is,  in  this  ruinous  earthly 
tabernacle.  Observe  here.  The  strength  and 
vehemency  of  the  saints'  affection,  we 
groan  ;  the  word  signifies  such  a  groaning 
as  of  a  man  that  has  a  load  or  burden  lying 
upon  him,  which  makes  him  fetch  his  wind 
from  his  very  bowels :  as  there  are  groans 
which  proceed  from  sorrow,  so  there  are 
groans  which  arise  from  desire  and  hope. 
Thus  here,  We  groan,  earnest  I?/  desiring. 
Observe,  2.  What  is  the  subject  which  the 
apostle's  groaning  desires  were  carried  out 
after  ;  namely,  to  be  clothed  with  a  celes- 
tial body,  instead  of  that  clogging  body  of 
earthly  corruption  which  here  they  carried 
about  with  them,  earnestly  desiring  to  be 


11   CORINTHIANS. 


265 


clothed  upon,  Sfc.  Learn  thence.  That 
such  as  do  believe  and  wait  for  a  blessed 
immortality,  do  groan  for  it,  and  earnestly 
desire  it,  because  of  the  miseries  and  pres- 
sures by  sin  and  sorrow  in  this  present 
life  ;  because  they  have  already  a  taste  of 
the  happiness  and  glory  of  the  life  to  come ; 
and  because  the  Holy  Spirit  dolh  excite 
and  stir  up  these  groaning  desires  in  the 
hearts  of  believers ;  Rom.  viii.  23.  Wc 
also,  that  have  the  first-fruits  of  the 
Spirit,  do  groan  within  ourselves. 

3  If  so  be  that  being  clothed  we 
shall  not  be  found  naked. 

That  is,  if  so  be,  at  our  passage  hence, 
we  shall  have  the  happiness  to  be  of  the 
number  of  those  who  are  found  clothed 
with  glory,  or  clothed  with  holiness  and 
good  works,  to  fit  us  for  our  clothing  in 
glory  ;  that  we  may  not  he  found  naked, 
in  our  natural  turpitude  of  sin  and  spiritual 
nakedness,  which  will  render  us  abominable 
in  the  sight  of  God.  Learn  hence.  That 
none  can  groan  or  long  for  heaven  but 
such  as  are  clothed  with  a  gospel-righteous- 
ness, that  of  justification,  sanctification,  and 
new  obedience :  none  shall  be  clothed 
upon  with  glory  hereafter,  but  such  as  are 
clothed  with  grace  and  holiness  here. 

4  For  we  that  are  in  this  taber- 
nacle do  groan,  being  burdened  : 
not  for  that  we  would  be  unclothed, 
but  clothed  upon,  that  mortality 
might  be  swallowed  up  of  life. 

Note  here.  That  this  groaning  desire 
again  mentioned  by  the  apostle  in  this 
verse,  with  respect  to  the  burden  of  the 
body,  to  get  rid  of  it,  is  not  either  an  un- 
natural desire,  or  a  discontented  desire,  or 
a  desire  of  death  as  death,  or  a  desire  to  be 
unhoused,  and  without  clothing  for  the 
soul ;  but  he  would  be  better  clothed  with 
a  celestial  body,  that  his  mortal  part  might 
be  swallowed  up  by  immortal  glory.  As 
if  the  apostle  had  said,  "  As  weary  as  I  am 
of  life,  by  means  of  sin  and  sorrow,  by 
reason  of  corruption  and  affliction,  yet  I 
would  not  barely  for  the  sake  of  that  desire 
a  dissolution,  but  for  the  hope's  sake  of  eter- 
nal and  immortal  life."  Learn  hence,  1. 
That  whilst  the  saints  live  in  this  earthly, 
mortal  body,  they  are  burdened  with  a 
heavy  load  of  sin  and  affliction.  2.  That 
believers,  thus  burdened,  do  in  an  holy 
manner  groan  and  long  for  a  better  state. 


256 


II  CORINTHIANS. 


Chap.  V. 


3.  That  in  that  better  state  mortality  shall 
he  swallowed  up  of  life.  4.  That  in  that 
life  we  shall  be  clothed  again  with  our  own 
bodies,  glorious  and  heavenly  :  We  groan, 
?iot  to  be  unclothed,  but  clothed  upon. 

5  Now  he  that  hath  wrought  us 
for  the  self-same  thing  is  God,  who 
also  hath  given  unto  us  the  earnest 
of  the  Spirit. 

That  is,  he  that  hath  wrought  and  ap- 
pointed us,  he  that  hath  prepared  and  fitted 
us,  for  this  glorious  change,  and  hath  set 
our  souls  a-longing  for  this  immortal  state, 
is  God  ;  who  hath  also  given  us  hj  hh 
Spirit  those  holy  ai^iBctions,  fervent  de- 
sires, and  faithful  endeavours,  which  are 
the  earnest  of  heaven  before  we  enjoy  it. 
Learn  hence,  1.  That  Almighty  God  doth 
fit  and  frame  his  people  for  that  happy  stale 
of  bliss  and  glory,  which  he  has  designed 
them  for,  and  appointed  them  unto :  He 
that  hath  ■wrought  us  for  the  selfsame 
thi7ig  is  God.  Learn,  2.  That  to*  the  in- 
tent his  saints  may  look  and  long  for  that 
glorious  and  immortal  state  with  the  greater 
vehemency  and  desire,  he  has  already  given 
them  an  earnest  and  foretaste  of  it,  by  his 
Holy  Spirit  in  their  hearts. 

6  Therefore  ice  are  always  con- 
fident, knowing  that,  whilst  we  are 
at  home  in  the  body,  we  are  absent 
from  the  Lord  ; 

We  are  confident,  that  is,  by  the  Holy 
Spirit  comfortably  assured  of  a  better  state. 
They  who  have  the  earnest  of  th  ■  Spirit 
may  be  confident  of  their  future  glorious 
slate.  Or,  we  are  confident ;  that  is,  we 
are  of  good  courage,  fearing  neither  death 
nor  danger  in  the  way  of  our  duty,  knowing 
that  whilst  we  are  at  home  here  in  the 
body,  that  is,  whilst  sojourning  in  the  body 
as  pilgrims  and  strangers,  we  are  absent 
fro7n  the  Lord:  that  is,  we  are  detained 
from  the  blessed  sight  and  enjoyment  of 
God,  and  kept  out  of  the  possession  of  that 
happiness  which  makes  heaven.  Here  the 
apostle  plainly  intimates,  that  whilst  we 
remain  in  the  body,  we  are  detained  from 
our  happiness  ;  and  that  as  soon  as  we  leave 
the  body,  we  shall  be  admitted  to  our  hap- 
piness. Learn,  1,  That  a  christian  is  not 
in  his  own  proper  home  whilst  he  sojourn- 
efh  in  the  body,  and  lives  in  his  earthly 
tabernacle  here  below.  His  birth  and  pa- 
rentage is  from  heaven,   his  treasure  and 


inheritance  in  heaven,  his  kindred,  and  re- 
lations, and  best  friends,  are  there,  and  there 
shall  he  longest  abide.  Learn,  2.  That 
the  true  reason  why  the  saints  count  them- 
selves htre  not  at  home,  is  because  they 
are  absent  from  the  Lord  whilst  present  in 
the  body  :  Whilst  wc  are  at  home  in  the 
body,  we  are  absent  from  the  Lord. 

7  (For  we  walk  by  faith,  not  by 
sight ;) 

That  is,  our  condition  here  in  this  world 
is  such,  that  we  cannot  see  God  face  to  face, 
but  by  faith  only  ;  whilst  we  are  in  the 
body,  we  do  not  see  and  enjoy,  but  believe 
and'expect.  Faith  is  the  thing  in  expec- 
tation ;  sight  is  the  thing  in  fruition  :  faith 
is  a  cloudy  discovery  of  things  at  a  dis- 
tance ;  sight  is  a  clear  view  and  apprehen- 
sion of  things  that  are  present.  Learn,  1 
That  faith  is  for  earth,  and  sight  is  for  hea- 
ven. 2.  That  till  we  have  sight,  it  is  a 
great  advantage  that  we  have  faith.  3. 
That  if  we  now  have  faith,  we  may  be 
well  assured  that  ere  long  we  shall  have 
sight. 

8  We  are  confideiit,  /  say,  and 
willing  rather  to  be  absent  from  the 
body,  and  to  be  present  with  the 
Lord . 

The  original  words,  for  we  are  confident 
and  willing,  denote  first,  courage  and  un- 
daunted boldness  with  respect  to  death,  and 
complacency  and  satisfaction  in  it.  We 
are  willing  ;  the  translation  is  loo  flat ; 
ivdoKHfiEV,  we  are  well  pleased.  It  is  a 
grateful  and  desirable  thing  to  us  to  leave 
the  body  ;  yet  not  in  an  absolute,  but  com- 
parative consideration.  We  are  willing 
rather  ;  that  is,  rather  than  not  see  and  en- 
joy the  Lord,  rather  than  be  always  here 
siiming  and  groaning,  we  had  rather  be 
absent  frorn  the  bodi/,  and  present  with 
the  Lord.  Learn,  L  That  our  happiness 
in  the  world  to  come  lies  in  our  being  pre- 
sent with  the  Lord.  2.  That  we  are  pre- 
sent with  the  Lord  as  soon  as  the  soul  quits 
and  takes  its  leave  and  farewell  of  the  body. 
3.  That  a  state  of  separation  from  the  body 
is  much  more  preferable  to  the  saints  than 
that  of  dwelling  in  the  body.  4.  That 
this  desire,  preference,  and  choice,  arises 
from  that  confident  assurance  which  they 
have  of  a  better  state,  and  of  their  interest 
in  it ;   We  are  confident,  I  say,  Sfc. 

9  Wherefore  we  labour,  that,  whe- 


li  CORINTHIANS. 


Chap.  V. 

ther  present  or  absent,  we  may  be 
accepted  of  bira. 

The  vvord  signifies,  to  labour  ambitious- 
li/.  as  an  ambitious  courtier  labours  for  bis 
prince's  favour.  We  labour,  whether  pre- 
sent in  the  body,  or  absent  from  the  body, 
whether  living  or  dying,  that  our  persons 
and  our  services  may  be  accepted  with  him, 
whenever  we  appear  before  him.  Learn,  1. 
That  to  be  accepted  with  the  Lord  is  a  very 
high  honour.  To  have  our  persons  accept- 
ed, and  our  performances  acceptable,  are 
bigh  favours  ;  the  former  is  the  ground  of 
the  latter,  and  Christ  is  the  foundation  of 
both,  Eph.  i.  6.  Learn,  2.  That  it  is  a 
gracious  person's  great  ambition  and  desire, 
his  aim  and  scope,  his  design  and  endea- 
vour, that  living  and  dying  he  may  find 
acceptance  with  God,  and  his  actions  be 
such  as  God  may  well  like  and  approve  of : 
We  amb'diousli/  labour,  that  whether  pre- 
sent or  absent  we  viay  be  accepted  of  him. 

10  For  we  must  all  appear  before 
the  judgment-seat  of  Christ ;  that 
every  one  may  receive  the  things 
done  in  his  body,  according  to  that 
he  hath  done,  whether  it  be  good  or 
bad. 

These  words  are  fully  descriptive  of  a 
future  judgment.  In  which  observe,  1. 
The  necessity  of  a  future  judgment,  We 
r«Kj/,  willing  or  unwilling.  2.  The  uni- 
versality of  this  judgment.  We  must  all. 
3.  The  person  by  whom,  and  before  whom, 
we  must  be  judged,  Christ.  4.  The  man- 
ner of  this  judgment,  All  must  appear, 
and  be  made  manifest,  both  persons  and 
actions.  5.  The  matter  about  which  we 
shall  be  judged,  The  things  done  in  the 
body.  6.  The  end  of  all  this  inquisition, 
to  be  punished  or  rewarded  according  to 
our  actions.  Learn,  \.  That  there  will 
certainly  come  a  day,  when  every  person 
that  ever  lived  in  this  world  shall  be  judged 
by  Jesus  Christ :  We  inust  all  appear  be- 
fore the  judgment-seat  of  Christ.  Learn, 
2.  That  every  man's  judgment  and  sentence 
at  the  great  day  shall  proceed  and  be  pro- 
nounced according  to  what  he  has  done  in 
the  flesh,  be  it  good  or  bad,  that  every 
one  may  receive  the  things  done  in  his 
body,  Src. 

11  Knowing  therefore  the  terror 
of  the  Lord,  we  persuade  men  ;  but 
we    are    made  manifest   unto   God, 

VOL.    II. 


>07 


and   I  trust  also  are  made  manifest 
in  your  consciences. 

That  is,  knowing  the  terror  and  dread 
of  that  terrible  and  dreadful  day,  in  which 
Christ  will  judge  the  whole  race  of  man- 
kind ;  and  being  persuaded  of  the  truth 
and  certainty  of  it  ourselves,  we  endeavour 
to  persuade  all  men  by  all  means  to  fly 
from  the  wrath  to  come,  by  repentance  and 
faith,  that  they  may  be  found  of  God  in 
peace  in  that  solemn  hour.  Learn  hence, 
That  the  knowledge  and  consideration  of 
the  present  terrible  judgments  of  God,  and 
the  future  terrors  of  that  great  day,  should 
move  the  ministers  of  God  to  persuade,  and 
the  people  to  be  persuaded,  to  a  careful  and 
serious  preparation  for  it.  Such  ministers 
as  know  and  consider  the  terrors  of  the 
Lord,  will  both  persuade  others,  and  be 
persuaded  themselves,  to  look  after  recon- 
ciliation and  acceptance  with  God ;  that 
when  Christ  comes  terribly,  they  may  ap- 
pear comfortably :  Knowing  the  terrors 
of  the  Lord,  we  persuade  men.  It  fol- 
lows, But  we  are  made  manifest  unto 
God ;  and  I  trust  also  are  made  manifest 
in  your  consciences.  As  if  he  had  said. 
We  hope  God  hath  discovered  our  sincerity 
unto  you  in  some  meai-ure,  as  he  is  an  ob- 
server of  it,  and  witness  to  it  himself.  Learn 
hence.  That  then  a  minister  has  the  full 
assurance  of  his  sincerity,  when  he  has  the 
approbation  of  God  and  his  own  con- 
science, and  also  a  testimony  in  the  con- 
sciences of  his  people.  This  is  gained  by 
the  purity  of  our  doctrine,  by  the  piety  of 
our  lives,  and  by  the  prudence  of  our  con- 
duct. When  these  are  evident  and  ma- 
nifest to  the  consciences  of  our  people,  how 
convincing  is  it  to  them,  and  comfortable 
unto  us ! 

12  For  we  commend  not  our- 
selves again  unto  you,  but  give  you 
occasion  to  glory  on  our  behalf, 
that  ye  may  have  somewhat  to  an- 
swer them  which  glory  in  appear- 
ance, and  not  in  heart. 

As  if  our  apostle  had  said,  "  We  com- 
mend not  ourselves  to  you  upon  our  own 
account,  as  if  there  were  any  need  of  it, 
with  respect  to  us  ;  but  only  to  give 
you  an  occasion  to  vindicate  us  ;  and  to 
glory  to  others  on  our  behalf,  when  need 
requires,  that  you  may  have  wherewith  to 
answer  the  calumnies  of  the  false  apostles, 
who  gloried  much  in  outward  appearance 
s 


258 


II  CORINTHIANS. 


Chap.  V. 


of  piety  and  zeal,  but  not  in  purity  of  heart 
and  upright  intentions."  Learn  hence, 
That  though  the  ministers  of  Christ  have  no 
itching  desire  to  exalt  themselves  in  a  way 
of  self-commendation,  yet  they  are  some- 
times constrained  to  it  in  a  way  of  self- 
vindication,  and  this  is  not  only  lawful  but 
a  duty  ;  because  scandals  cast  upon  a  good 
man  reach  farther  than  himself,  they  re- 
flect upon  others  as  well  as  himself,  yea, 
they  reflect  upon  God  himself:  therefore 
to  be  wiped  off  and  rolled  away. 

13  For  whether  we  be  beside  our- 
selves, it  is  to  God  ;  or  whether  we 
be  sober,  it  is  for  your  cause. 

The  holy  apostle  was  sometimes  so  zeal- 
ously transported  and  carried  forth  in  his 
high  actings  for  Jesus  Christ,  that  the  false 
apostles  represented  him  as  a  frantic  person, 
crazy,  mad,  and  what  not ;  "  Be  it  so, 
(says  the  holy  man,)  it  is  unto  God,  in  his 
cause,  and  to  propagate  his  glory,  and  not 
my  own  :  or  if  I  be  sober  in  my  words 
and  actions,  it  is  for  your  benefit,  not  my 
own."  Learn  hence.  That  wicked  and 
carnal  men  account  and  represent  the  holy 
servants  of  God  as  a  sort  of  madmen. 
Workings  of  grace  are  sometimes  so  far 
above  reason,  that  they  seem  to  be  without 
reason :  there  are  several  acts  of  holiness, 
which  the  profane  world  esteem  as  mad- 
ness ;  as  eminent  self-denial,  great  serious- 
ness in  religion,  their  burning  zeal,  their 
holy  singularity,  their  fervours  of  devotion, 
their  patience  and  meekness  under  suffer- 
ings and  reproaches.  All  these  acts  of 
holiness  represent  the  saints  as  madmen  to 
carnal  men. 

14  For  the  love  of  Christ  con- 
straineth  us  ; — 

That  is,  the  infinite  love  of  Christ  in 
dying  for  us,  constraineth  us  to  live  unto 
him,  and  do  the  utmost  services  for  him. 
Some  understand  it  passively,  for  the  love 
that  Christ  beareth  us  ;  others  take  it  ac- 
tively, for  that  love  which  we  bear  to  him. 
Now  this  love  is  said  fo  constrain.  Some 
think  it  a  metaphor  from  a  woman  in  tra- 
vail, that  strives  to  be  delivered  of  her  bur- 
den ;  others,  that  it  signifies  to  have  one 
bound,  and  so  much  under  power,  that  he 
cannot  move  without  leave.  The  expres- 
sion denotes  the  absolute  empire  which  the 
love  of  Christ  had  over  him,  ruling  all  the 
inclinations  of  the  iieail,  and  the  actions  of 


his  life.  It  signifies  the  sweet  violence  and 
force  of  love,  by  which  the  soul  is  over- 
powered, and  cannot  say  nay;  it  does 
wholly  possess  us,  rule  and  command  us, 
keep  us  in  its  power,  and  makes  us  do  what- 
ever it  would  have  us  do.  Learn  hence. 
That  the  love  of  Christ  has  such  a  con- 
straining power,  and  obliging  force  and 
eflScacy  upon  the  soul,  that  it  inclines  it  to 
a  willing  performance  of  all  duties,  though 
attended  with  the  greatest  difficulties  and 
dangers.  Love  is  the  spring  of  action,  'tis 
a  forcible  and  compelling,  'tis  an  invincible, 
unconquerable  affection :  and  it  has  such 
an  influence  from  the  consideration  of  what 
Christ  is  in  himself,  and  of  what  he  has 
done  for  us,  and  designed  for  us. 

— Because  we  thus  judge,  that  if 
one  died  for  all,  then  were  ail  dead  ; 
15  And  thai  he  died  for  all,  that 
they  which  live  should  not  hence- 
forth live  unto  themselves,  but  unto 
him  which  died  for  them,  and  rose 
again. 

If  one  died  for  all,  then  were  all  dead. 
Some  understand  it  of  a  death  in  sin  ;  all 
were  in  a  state  of  sin  and  death  when  Christ 
died  for  them.  Others  understand  it  mys- 
tically, when  Christ  died  for  all,  all  were 
then  dead ;  that  is,  dead  in  Christ  unto 
sin  ;  intimating,  that  when  Christ  died,  all 
believers  were  dead  in  him  to  sin  and  the 
world.  As  Christ  died  for  sin,  so  ought 
all  to  die  unto  sin.  Farther,  Christ  dying 
once  for  all,  proveth  the  verity  of  his  satis- 
faction, and  the  sufficiency  of  his  satisfac- 
tion. What  virtue  was  there  in  that  death 
which  merited  life  for  all !  And  what  love 
was  there  in  our  God  to  appoint  one  for 
all,  and  to  accept  one  for  all !  That  one 
so  worthy  in  himself,  that  one  so  dear  to 
God,  should  die,  should  die  so  willingly, 
should  die  so  painfully,  should  die  so 
shamefully,  should  die  under  a  curse,  to 
absolve  from  guilt,  and  discharge  from 
condemnation  !  Behold  what  manner  of 
love  the  Father  has  bestowed  upon  us ! 
Observe  next.  The  great  end  and  design  of 
Christ  in  his  death  and  resurrection  for  us  ; 
namely,  L  Negatively  declared,  that  we 
should  not  live  unto  ourselves,  to  our  own 
ease,  profit,  or  honour;  gratifying  our  own 
wills,  inclinations,  and  corrupt  desires, 
serving  our  own  interests  and  ends  -.  but, 
positively,  to  live  unto  him,  according  to 
his  word  and  will,  in  obedience  to  his  com- 


Chap.  V. 


II  CORINTHIANS. 


259 


mands,  and  with  an  eye  at  his  glory,  who 
died  for  our  sins,  and  rose  again  for  our 
justification.  Had  Christ  only  died  for  us, 
the  favour  had  been  inexpressible  and  un- 
requitable, and  required  us  to  live  to  his 
name  and  glory  ;  but  when  he  not  only 
died  for  us,  but  rose  again,  and  lives  for 
ever  in  heaven,  to  pour  down  fresh  bene- 
fits upon  us,  and  to  do  good  offices  daily 
and  hourly  for  us,  how  endearing  are  our 
obligations  to  love  him,  and  to  live  unto 
him  !  Learn  hence,  1.  That  by  virtue  of 
Christ's  death  and  resurrection,  christians 
are  both  obliged  to,  and  have  obtained  the 
grace  of,  newness  of  life,  and  holiness  of 
conversation.  Learn,  2.  That  it  is  the 
duty,  and  will  be  the  endeavour,  of  all 
those  that  are  quickened  by  the  Spirit  of 
Christ  unto  newness  of  life,  to  refer  all 
their  actions  not  to  themselves,  but  unto 
him  :  none  can  do  both,  live  to  Christ  and 
self  together.  His  we  are  already;  by 
creation,  by  redemption,  by  sanctification, 
by  voluntary  resignation,  we  live  by  him. 
Our  spiritual  life  is  from  him  ;  we  expect 
hereafter  to  live  with  him  ;  let  us  therefore 
now  live  unto  him,  even  unto  him  that 
died  for  us,  and  rose  again. 

16  Wherefore,  henceforth  know 
we  no  man  after  the  flesh  :  yea, 
though  we  have  known  Christ  after 
the  flesh,  yet  now  henceforth  know 
we  him  no  more. 

These  words  probably  were  spoken  by 
the  apostle  to  rebuke  the  carnal  boastings 
of  some  Jews,  who  gloried  in  their  having 
seen  Christ  in  the  flesh  before  he  died ; 
the  apostle  directs  them  to  a  more  spiritual 
knowledge  of  him,  now  since  his  resur- 
rection, as  more  suitable  to  his  glorified 
state :  q.  d.  "  What  though  you  have 
eaten  and  drunk  in  Christ's  presence  when 
on  earth,  all  that  corporeal  familiarity  is 
ceased  ;  it  is  his  spiritual  gracious  presence 
which  now  you  are  to  depend  upon,  and 
value  yourselves  by."  For  /lenceforth 
know  we  no  man  after  the  Jlesh  :  we  va- 
lue no  man  for  his  outward  advantages, 
for  his  wisdom,  riches,  or  learning.  Yea, 
though  we  have  known  Christ  after  the 
flesh,  seeing  and  conversing  with  him  when 
here  on  earth,  yet  must  we  know  him  so, 
and  enjoy  him  as  such,  no  more.  Our 
carnal  atTections  and  relations  to  him  must 
ever  cease,  now  he  is  exalted  into  a  spi- 
ritual and  glorious  condition.  Learn  hence, 
i.  That  a  bare  knowing  of  Christ  after  the 


flesh  ought  to  cease  among  christians. 
There  is  a  knowledge  of  Christ  after  the  flesh, 
since  his  ascension  into  heaven,  namely, 
by  a  naked  profession  of  his  name  without 
a  conformity  to  his  laws,  and  by  acts  of 
sensitive  affection.  Some  by  reading  the 
history  of  our  Saviour's  passion,  others  by 
seeing  in  the  sacramental  elements  a  tragical 
representation  of  his  crucifixion,  do  find 
their  human  passions  stir  and  move ;  but 
if  it  rests  here,  without  drawing  forth  our 
love  to  his  person,  and  quickening  our  obe- 
dience to  his  commands  •,  all  this  is  but 
knowing  Christ  after  the  flesh  to  no  spi- 
ritual or  saving  purposes.  Learn,  2.  That 
a  bare  knowledge  of  Christ  after  the  flesh 
will  do  us  no  good,  be  of  no  comfort  or 
advantage  to  us,  as  to  our  eternal  salvation. 
It  is  not  a  fond  affection  to  his  person  and 
memory,  but  obedience  to  his  laws,  that 
Christ  values.  It  is  observable,  that  an 
outward  ceremonious  respect  to  our  Savi- 
our's person  was  very  little  regarded  by  him 
when  he  was  here  upon  earth ;  a  serious 
attention  to  his  doctrine  was  infinitely  pre- 
ferred by  him  before  all  that.  Our  love  to 
Christ  is  better  shown  by  religious  services, 
than  by  passionate  affections.  We  find,  St. 
John  XX.  when  Mary  fell  at  Christ's  feet, 
after  he  was  risen,  and  embraced  him,  when 
she  held  him  by  the  foot  and  worshipped 
him,  when  in  an  humble  and  affectionate 
devotion  she  lies  prostrate  before  him, 
Christ  forbids  it,  Touch  me  not.  He  re- 
jects all  these  external  testimonies  of  her 
love,  which  proceeded  only  from  human 
affection  ;  but  he  directs  her  to  a  more  ac- 
ceptable service,  namely,  to  run  and  carry 
tidings  of  his  resurrection  to  his  disconsolate 
disciples,  Go  to  my  disciples,  and  say,  Sfc. 
Fom  whence  I  infer,  That  it  is  much  more 
acceptable  to  Christ  to  be  about  his  service, 
and  doing  good  to  our  place  and  station, 
than  performing  any  offices  of  human  love 
and  respect  unto  his  person.  Seeing,  then, 
that  this  ceremonious  respect  pleased  Christj 
neither  when  on  earth,  nor  now  he  is  in 
heaven,  henceforth  know  we  no  man  after 
the  Jlesh :  yea,  though  we  have  known 
Christ  after  the  Jlesh,  yet  henceforth 
know  we  him  no  more. 

17  Therefore  if  any  man  be  in 
Christ,  he  is  a  new  creature  :  old 
things  are  passed  away  ;  behold, 
all  things  are  become  new. 

As  if  the  apostle  had  said,  "  If  any  one 
amongst  you  pretend  to  be  a  christian  in- 
s  2 


260 


II  CORINTHIANS. 


Chap.  V. 


deed,  ingrafted  into  Christ,  by  baptism  and 
regeneration,  and  is  a  member  of  his  body  ; 
he  is  by  regeneration  made  a  new  man,  all 
the  faculties  of  his  soul  are  renewed  ;  his 
principles,  affections,  and  practices,  are  ail 
new  :  Old  things  are  passed,  or  passing 
awaj/  daily,  the  old  carnal  inclinations 
of  mind  are  wearing  off,  the  old  will  is 
changed,  the  old  life  is  reformed  ;  and  in 
a  word,  whatever  was  old  and  carnal,  is 
now  become  new  and  spiritual."  Behold 
all  things  are  become  new  :  new  affec- 
tions, new  inclinations,  new  dispositions, 
a  new  course,  and  a  new  conversation. 
Nothing  is  new  physically  ;  he  is  the 
same  person,  he  has  the  same  faculties  : 
but  all  things  are  new  qualitatively  ;  he  is 
renewed  in  the  spirit  of  his  mind.  Learn 
hence,  1 .  That  all  such  as  call  themselves 
the  disciples  of  Christ,  and  own  themselves 
to  be  his  followers,  are  and  ought  to  be 
new  creatures.  This  implies  a  real  and 
inward,  a  thorough  and  prevailing  change, 
both  in  heart  and  life  ;  not  a  civil  change, 
barely  from  profaneness  to  sobriety  ;  not  a 
sudden  change,  only  under  some  great  af- 
fliction or  awakening  providence;  not  a 
change  from  one  sect  or  party  of  professors 
to  another ;  but  the  change  of  the  new 
creature  consists  in  a  new  mind,  a  new 
will,  a  new  judgment,  new  affections  ;  in  a 
new  conversation,  not  in  a  new  form  and 
profession :  the  change  of  the  new  crea- 
ture introduces  the  life  of  God,  and  pro- 
duces the  nearest  likeness  to  God.  Learn, 
2.  That  this  new  creation,  wrought  in  a 
man  by  the  word  and  Spirit  of  God,  is  an 
indubitable  evidence  of  his  interest  in 
Christ,  and  title  to  salvation ;  for  where 
the  new  creature  is,  there  all  the  saving 
graces  of  the  Spirit  are,  as  a  pledge  and 
an  earnest  of  glory  and  happiness. 

18  And  all  things  are  of  God, — 

That  is,  all  those  things  forementioned 
belonging  to  this  new  spiritual  creation,  are 
of  God,  as  the  author  and  efficient  cause 
of  them.  Learn,  That  God  is  the  original 
author  of  the  new  creature,  and  of  all  things 
belonging  thereunto.  This  appears  partly 
from  the  nature  of  the  work,  'tis  a  new 
creation  ;  and  partly  from  the  objects  of 
the  work,  the  persons  wrought  upon.  They 
are  averse  from  God,  in  enmity  to  him, 
and  rebellion  against  him,  dead  in  sin, 
under  the  dominion  of  Satan.  Well  there- 
fore might  the  apostle  say,  All  these  things 
arc  of  God. 


— Who  hath  reconciled  us  to  him- 
self by  Jesus  Christ,  and  hath  givea 
to  us  the  ministry  of  reconciliation  ; 
19  To  wit,  that  God  was  in  Christ, 
reconciling  the  world  unto  himself, 
not  imputino-  their  trespasses  unto 
them  ;  and  hath  committed  unto  us 
the  word  of  reconciliation. 

In  these  words  the  apostle  gives  us  a 
short  but  full  account  of  the  grand  doctrine 
of  a  sinner's  reconciliation  unto  God  by  the 
death  of  Christ,  which  is  the  principal  sub- 
ject and  substantial  part  of  the  gospel. 
Where  observe,  1.  The  privilege  itself,  re- 
conciliation ;  this  is  two-fold ;  funda- 
mental, in  the  death  of  Christ,  he  is  our 
peace:  God  laid  the  foundation  of  our 
peace  and  reconciliation  with  himself  ia 
the  death  of  his  Son  :  actual,  in  the  appli- 
cation of  it,  on  our  part,  by  faith.  The 
death  of  Christ  rendered  God  reconcileable. 
Faith  renders  him  actually  reconciled.  Ob. 
serve,  2.  The  Author  of  this  reconciliation, 
God  the  Father :  he  was  the  Person  wrong- 
ed by  sin,  declaring  his  anger  against  the 
sinner:  hence  we  are  said  to  have  access 
to  the  Father  through  Christ,  and  by  the 
Spirit.  The  Son  brings  us  to  the  Father, 
and  the  Spirit  directs  us  to  the  Son  ;  Christ 
takes  away  God's  enmity  against  us,  and 
the  Spirit  takes  away  our  enmity  against 
God.  Observe,  3.  The  medium  or  mean 
by  which  we  become  reconciled  to  God, 
Jesus  Christ ;  Christ  was  the  meritorious 
cause  of  this  privilege  ;  Christ  is  the  centre 
of  that  agreement  between  the  justice  of 
God  and  the  mercy  of  God.  Observe,  4. 
The  parties  at  variance,  and  made  one  by 
reconciliation  :  God  and  the  world,  God 
and  mankind.  Almighty  God,  in  consi- 
deration of  Christ's  death,  did  so  far  recon- 
cile and  forgive  the  offending  world,  as  to 
offer  them  pardon  of  sin,  and  salvation 
by  a  Redeemer,  upon  a  condition  of  their 
believing  acceptance :  but  none  are  actually 
reconciled  but  believers,  who  actually  ac- 
cept the  terms  and  conditions  of  peace  and 
reconciliation  by  faith,  which  is  a  necessary 
receptive  qualification.  Learn  hence,  That 
there  is  an  happy  peace  and  reconciliation 
made  in  and  by  Jesus  Christ,  between  an 
offended  God  and  an  offending  world. 
Reconciliation  is  a  repairing  of  decayed 
friendship,  or  the  making  up  of  a  breach 
between  two  that  were  formerly  friends, 
but  now  at  variance.  The  reconciliation 
is  mutual,  because  the  enmity  is  such  ;  yel 


Chap.  V. 


II  CORINTHIANS. 


2G1 


the  scripture  speaks  more  of  our  being  re- 
conciled to  God,  than  of  God's  being  re- 
conciled to  us,  because  we  are  in  the  fault, 
and  not  God  ;  we  the  cause  of  the  breach, 
we  offended  God,  not  God  us;  and  be- 
cause we  have  the  benefit  of  thisreconciha- 
tion,  and  not  God,  'tis  no  profit  to  him 
that  we  are  at  peace  with  him  ;  and  be- 
cause all  the  diflficulty  of  being  reconciled 
hes  on  our  part,  and  not  God's. 

20  Now  then  we  are  ambassa- 
dors for  Christ :  as  though  God  did 
beseech  you  bv  tis,  we  pray  you 
in  Clirist's  stead,  be  ye  reconciled 
to  God. 

Observe  here,  1.  The  minister's  oflRce 
and  employment  declared  :  they  are  am- 
iassador's  for  Christ  ;  ambassadors  from 
God  to  man,  and  as  ambassadors  they  have 
their  mission,  their  commission,  from  a 
great  Prince,  about  great  concerns  ;  they 
must  be  faithful  to  their  instructions,  they 
are  inviolable  by  the  law  of  nations,  and 
their  embassy  must  be  received  upon  pain 
of  displeasure.  Where  let  us  remark  the 
wonderful  goodness  and  wisdom  of  God, 
in  appointing  men  of  the  same  level  with 
us,  and  not  angels  superior  to  us,  to  dis- 
pense the  mystery  of  reconciliation  to  us. 
As  God  deals  more  familiarly  with  us  in 
this  way,  (for  we  cannot  bear  the  voice  of 
God,  or  the  sight  of  angels,)  so  there  is 
more  certainty  in  this  way,  because  min- 
isters must  deceive  their  own  souls,  if  they 
deceive  us  :  and  herein  God  magnifies  his 
own  power,  and  lets  us  know,  that  the  effi- 
cacy of  the  gospel  is  from  him  the  Author, 
and  not  from  man  the  dispenser.  Observe, 
2.  The  minister's  duty  discovered  :  in  God's 
name,  and  Christ's  stead,  to  entreat,  beseech, 
and  persuade  sinners  to  become  reconciled 
unto  God.  Here  note,  1.  That  God  and 
man  were  once  friends.  2.  That  God  and 
man  are  now  enemies.  3.  That  man,  and 
not  God,  first  made  the  breach  of  friend- 
ship, and  occasioned  that  unhappy  contro- 
versy, which  is  now  depending  between 
God  and  man.  4.  That  though  man  was 
first  in  the  breach,  yet  God  is  the  first  in 
the  offer  of  reconciliation.  5.  That  therefore 
it  is  the  highest  duty  and  chiefest  interest 
of  man  to  accept  of  terms  of  peace  and  re- 
conciliation with  God.  6.  That  in  order 
to  all  this,  the  great  duty  incumbent  upon 
the  ministers  of  the  gospel,  is  this,  with  all 
earnestness  to  press  upon  people  the  doctrine 
of  reconciliation,  and  to  use  all  arguments 


with  them,  to  persuade  them  to  become  re- 
conciled unto  God. 

21  For  he  hath  made  him  to  be 
sill  for  us,  who  knew  no  sin  ;  that 
we  mio'ht  be  made  the  righteousness 
of  God  in  him. 

Observe  here,  1.  The  spotless  innocency 
of  our  Lord  Jesus  Christ,  as  mediator,  de- 
clared :  He  /mew  no  sin  ;  that  is,  prac- 
tically and  experimentally,  he  knew  it  not 
so  as  to  commit  it  in  the  least  degree  ;  he 
was  a  pure,  innocent,  and  sinless,  Person  : 
but  theoretically  and  speculatively  he  did 
know  sin.  He  well  understood  its  nature, 
its  effects,  and  fruits  :  none  knew  the  bitter 
fruits  of  sin  so  well  as  our  blessed  Saviour. 
Observe,  2.  God's  ordination  of  Christ 
with  reference  unto  sin.  He  hath  made  him 
to  be  sin  ;  not  made  him  a  sinner,  but  a 
sin-offering,  a  sacrifice  for  sin.  Made  ; 
that  is,  ordained  a  sacrifice  to  expiate  sin, 
and  to  bear  the  punishment  due  to  sinners. 
Observe,  3.  The  end  of  this  ordination 
with  respect  to  us,  That  we  might  be  made 
the  righteousness  of  God  in  him.  Here 
note,  The  righteousness  of  the  Mediator  is 
called  the  righteousness  of  God  ;  because, 
1.  It  was  the  righteousness  of  that  Person 
who  was  God.  2.  Because  the  only  wise 
God  found  out  and  appointed  it.  And, 
3.  Because  it  is  accepted  by  God  ;  and  the 
penitent  believer,  for  the  sake  of  it,  looked 
upon  as  righteous  and  justified.  Learn 
hence,  \.  That  sin  must  have  a  sacrifice. 
He  hath  made  him  to  be  sin ;  that  is,  a 
sin-offering,  or  a  sacrifice  to  expiate  sin. 
Under  the  law  the  sacrifice  was  called  sin, 
because  the  sin  of  the  person  was  laid  upon 
the  sacrifice  ;  there  was  a  sort  of  a  transla- 
tion of  the  sin  from  the  sinner  to  the  sa- 
crifice. Learn,  2.  That  Jesus  Christ  was 
made  a  sacrifice  for  our  sin.  Our  guilt  was 
imputed  to  him,  and  our  punishment  was 
borne  by  him  ;  which  made  Luther  call 
Christ  "  the  greatest  sinner  in  the  world  ;" 
not  that  he  had  any  sin  in  his  nature,  or 
in  his  life,  but  because  the  Lord  laid  on 
him  the  iniquity  of  us  all.  Learn,  3.  That 
Jesus  Christ  being  made  sin  lor  us,  is  the 
meritorious  cause  and  means  of  our  being 
made  the  righteousness  of  God  in  him. 
Surely  God  may  be  as  just  in  pardoning  us, 
who  have  no  righteousness  of  our  own,  as 
in  condemning  his  own  Son,  who  had  no 
sin  of  his  own.  Have  we  broken  his  royal 
and  righteous  law  ?  yet  Christ  has  kept  it, 
and  fulfilled   all  righteousness.      Have  we 


262 


H  CORINTHIANS. 


Chap.  VI. 


sinned  against  mercy  ?  yet  Christ  has 
suffered  without  mercy  :  and  all  this  by 
the  ordination  and  appointment  of  God 
the  Father,  who  jnade  his  own  and  only 
Son  to  be  sin  for  us,  who  knew  no  sin  : 
that  we  might  be  made  the  righteousness 
of  God  in  him. 

CHAP.  VI. 

Our  apostle,  having  despatched  the  apologetical 
or  excusatory  part  of  his  epistle,  comes  now  to 
the  hortatory  part  of  it.  SU  Paul's  epistles  excel 
both  in  matter  and  method.  Their  matter  is 
principally  reconciliation  with  God,  and  jus- 
tification through  faith  in  Christ  ;  what  sub- 
jects either  so  sweet  or  so  profitable?  Their 
method  is  by  way  of  doctrine  and  use  :  a  method, 
which  if  it  be  despised,  St.  Paul's  writings  can- 
not be  duly  valued. 

In  the  last  words  of  the  foregoing  chapter,  he  po- 
sitively asserted  the  great  doctrine  of  reconci- 
liation through  Christ.  Now  in  the  beginning 
of  this  chapter,  he  draws  inferences  from  that 
doctrine,  by  way  of  application.  The  first  of 
which  we  have  in  the  following  words: 

"^MT'E  then,    as   workers    together 
with   him,    beseech  you   also 
that  ye  receive  not  the  grace  of  God 
in  vain. 

Here  note,  1.  The  nature  of  the  minis- 
terial function  :  The  ministry  is  a  work,  an 
arduous  and  laborious  work  ;  neither  an- 
gels nor  men  are  of  themselves  sufficient 
for  it,  without  proportionable  assistance 
from  God.  Ministers  are  workers.  Note, 
2.  They  are  workers  together  ;  they  join 
together  with  one  voice,  with  one  cry,  be- 
seeching sinners  to  be  reconciled  unto  God. 
All  the  ministers  of  Christ  are  fellow-labour- 
ers, workers  together  in  God's  harvest- 
field  ;  that  which  is  the  work  of  one,  is  the 
work  of  all ;  they  should  all  join  in  it,  and 
rejoice  together  in  the  success  of  it ;  not 
only  labour  with,  but  bless  God  for  the  ser- 
vices and  successes  of,  each  other.  Lord  ! 
how  sad  it  is  to  see  the  ministers  of  God 
divided  in  their  work  and  way,  when  one 
rejoiceth  in  that  which  to  another  is  cause 
of  mourning!  Note,  3.  Ministers  are 
workers  together  with  God,  as  well  as  with 
one  another ;  they  are  subordinate  instru- 
ments working  by  him,  but  not  co-ordinate 
causes  producing  with  him  the  work  of 
conversion  in  the  souls  of  men  ;  not  as  if 
they  could  communicate  any  power  or 
strength  to  the  working  of  grace  by  the 
preaching  of  the  word,  1  Cor.  iii.  5.  Who 
is  Paul,  and  who  is  Apollos,  but  ininis- 
ters  hy  whom  ye  believed?  Observe,  4. 
The  exhortation,  or  cautionary  direction, 
given  ;  Wc  beseech  you,  receive  not  the 
grace  of  God  in  vain  :  where  by  the  grace 


of  God,  is  meant  the  grace  of  the  gospel ; 
because  it  is  graciously  and  freely  bestowed 
upon  a  people,  and  because  the  matter  and 
message  which  it  brings  is  grace.  The  law 
discovers  God's  will,  the  gospel  discovers 
his  good  will :  and  by  receiving  this  grace 
in  vain,  is  meant  the  receiving  the  gospel 
unfruitfully,  unprofitably,and  ineffectually ; 
when  we  do  not  receive  it  with  a  due  es- 
timation, with  fervency  of  affection,  with 
a  fiducial  application ;  when  it  doth  not 
purify  the  heart,  reform  the  life,  and  save 
the  soul.  It  is  not  the  receiving  of  the 
gospel  into  our  houses,  into  our  heads,  into 
our  mouths,  but  into  our  hearts,  that  will 
bring  us  to  heaven. 

2  (For  he  saith,  I  have  heard 
thee  in  a  time  accepted,  and  in  the 
day  of  salvation  have  I  succoured 
thee  :  behold,  now  is  the  accepted 
time  ;  behold,  now  is  the  day  of 
salvation.) 

These  words  are  taken  from  the  prophet 
Isaiah,  (xlix.  8.)  They  are  a  promise 
which  God  the  Father  made  to  Christ  as 
Mediator,  That  in  the  great  work  of  saving 
his  church,  the  Father  would  accept  and 
succour  him  as  the  Head  of  the  church  : 
I  have  heard  thee  in  an  accepted  time,  in 
the  day  of  salvation.  Here  note.  There  is 
a  twofold  day  of  salvation :  the  one  was 
Christ's  day  for  the  purchase  of  salvation  ; 
the  other  is  our  duty,  for  the  application. 
1.  Christ  had  a  season  assigned  him  for  the 
impetration  or  purchase  of  salvation  ;  and 
he  set  in,  and  complied  with  that  season, 
and  it  became  an  acceptable  time  with 
respect  to  him.  2.  We  have  also  our 
season  allotted  us  by  God,  for  the  appli- 
cation of  Christ  and  his  benefits  to  our 
souls.  Behold,  now  is  our  accepted  time, 
now  is  our  day  of  salvation  :  let  us  prize  it 
highly,  and  improve  it  faithfully.  'Tis  a 
day,  and  that  is  but  a  short  space  of  time ; 
'tis  a  day,  and  therefore  continually  spend- 
ing :  'tis  a  day,  therefore  when  once  gone 
is  irrecoverably  gone.  Our  working  day  is 
a  wasting  day  ;  'tis  a  day,  and  that  will  be 
followed  with  a  night,  in  which  none  can 
work,  but  only  lament  their  folly  in  not 
working  :  Behold  then,  now  is  the  accept- 
ed time,  now  is  the  day  of  salvation. 

3  Giving:  no  oiFence  in  any  thing, 
that  the   ministry  be   not   blamed  : 

Observe  here,  1.  The  nature  and  quality 
of  the  work  which  the  ambassadors  of 
Christ  are  called  to  and  do  labour   in  j 


Chap.  VI. 


II  CORINTHIANS. 


263 


a  viinistri/.  Observe,  2.  What  was  the 
desire  and  aim,  the  care  and  endeavour  of 
the  apostles  tlien,  ought  to  be  the  study  of 
every  minister  now  ;  namely,  to  avoid  of- 
fence, and  that  universally,  both  as  to  per- 
sons and  things,  giving  no  offence  in  an?/ 
thing.  Observe,  3.  VVhat  was  tlie  ground 
and  reason  of  this  care  and  endeavour  to 
give  no  offence  ;  namely,  tluit.  the  minis- 
try  be  not  btanicd.  Learn,  That  it  is  the 
standing  duty  of  all  the  ministers  of  Christ 
so  to  perform  their  ministerial  office,  that 
they  give  no  just  offence  in  any  thing  to 
any  person,  that  so  the  ministry  committed 
to  them  may  not  be  blamed.  We  must 
give  no  offence  by  our  words  and  speeches 
in  common  conversation,  no  offence  by 
unsound  doctrine,  by  personal  reflections, 
no  offence  by  gross,  careless,  and  negligent 
omissions,  or  by  rude  and  irreverent  inde- 
cencies, or  by  any  affected  singularities  in 
our  administrations  j  but  especially  give 
no  offence  by  a  bad  life  and  scandalous 
conversation. 

4  But  in  alUAinS'j  approving  our- 
selves as  the  ministers  of  God,  in 
much  patience,  in  afflictions,  in  ne- 
cessities, in  distresses,  5  In  stripes, 
in  imprisonments,  in  tumults,  in 
labours,  in   watchings,   in  fastings ; 

Observe  here,  1.  The  great  care  which 
the  holy  apostle  took  to  approve  himself 
unto  God,  in  the  exercise  of  his  ministry  : 
In  all  things  approving  ourselves  as  the 
ministers  of  God.  Observe,  2.  What  an 
approved  minister  must  do  and  endure,  in 
order  to  the  obtaining  the  ends  of  his  mi- 
nistry :  if  he  be  called  to  it,  he  must  bear 
up  against  all  discouragements,  and  en- 
counter all  oppositions;  let  the  way  be 
what  it  will,  fair  or  foul,  a  green  carpet 
way,  or  dirty,  poachy  way,  he  must  stick 
at  nothing,  but  go  through  thick  and  thin, 
patiently  enduring  afflictions  of  all  sorts, 
and  cheerfully  undergoing  sufferings  of  all 
kinds,  and  exercising  all  manner  of  self- 
denial,  for  the  gospel's  sake.  Behold  here, 
how  the  ministers  of  Christ,  that  will  approve 
themselves  unto  God,  must  run  all  hazards, 
and  venture  through  all  extremities :  they 
must  work  in  heat  and  cold,  in  fire  and 
frost,  in  all  sorts  of  providences  from  God, 
in  all  sorts  of  aspects  from  men,  fearing 
neither  the  face  nor  frowns  of  any.  For 
though  every  gospel-minister  attains  not  to 
St.  Paul's  zeal,  and  holy  fortitude  and  cou- 
rage, yet  he  has  a  truth  of  zeal,  and  such 


a  firmness  of  resolution,  as  will,  according 
to  his  measure,  carry  him  through  a  world 
of  evils  and  incumbrances,  in  the  doing  of 
that  good,  which  duty  and  conscience  doth 
oblige  iiim  to,  and  call  for  :  In  much  pa- 
tience, in  afflictions,  in  necessities,  in  dis- 
tresses, in  'labours,  in  watchings,  in  fast- 
ings. 

C  By  pureness,  by  knowledge,  by 
long-suffering,  by  kindness,  by  the 
Holy  Ghost,  by  love  unfeigned,  7 
By  the  word  of  truth,  by  the  power 
of  God,  by  the  armour  of  righteous- 
ness on  the  right  hand  and  on  the 
left,  8  By  honour  and  dishonour, 
by  evil  report  and  good  report : — 

The  apostle,  in  the  foregoing  verses,  had 
declared  how  many  difficulties  and  dangers 
must  be  encountered  by  him  that  will  at- 
tain the  ends  of  his  ministry,  and  approve 
himself  unto  God  in  integrity  and  upright- 
ness ;  here  he  shows  by  how  many  ways 
and  means  the  work  of  the  ministry  is  pro- 
moted, and  how  the  ministers  of  the  gospel 
must  be  qualified  for  it :  namely,  by  pure- 
ness of  conversation,  by  knowledge  of 
divine  mysteries  and  study  of  the  holy  scrip- 
tures, by  long-suffering  under  all  provo- 
cations, by  kindness  towards  all  men,  by 
the  gifts  and  assistances  of  the  Holy  Ghost, 
by  the  word  of  truth  clearly  preached, 
and  by  the  power  of  God  confirming  it ; 
by  the  armour  of  righteousness,  which 
completely  covers  and  protects  us  on  the 
right  hand  and  o?i  the  left,  both  in  pros- 
perity and  adversity  ;  by  passing  through 
honour  and  dishonour,  by  going  through 
evil  report  and  good  report.  Here  note, 
That  the  ministers  of  God  do  approve  them- 
selves, and  trial  is  made  of  them,  as  well  by 
the  things  on  the  right  hand  as  on  the  left. 
A  minister  of  Christ  is  tried  as  well  by  ho- 
nour as  disgrace,  as  well  by  praise  as  by 
disparagement.  The  good  report  which 
we  meet  with  in  the  world,  is  certainly  as 
great,  yea,  a  more  dangerous  temptation, 
than  the  ill  reports  we  pass  under.  'Tis  a 
great  trial  to  a  minister  to  be  dispraised  and 
despised,  to  have  dirt  thrown  undeservedly 
in  his  face  ;  but  verily  it  is  as  great  a  trial 
to  be  praised,  commended,  and  applauded, 
to  be  lifted  up  in  the  thoughts  and  upon 
the  tongues  of  men.  Solomon  has  an  excel- 
lent proverb  to  this  purpose,  Prov.  xxvii, 
21.  As  the  fining-pot  for  silver,  and  the 
furnace  for  gold,  so  is  a  man  to  his  praise; 
that  is,  a  man  is  tried  by  his  praise,  as  really 


264 


II  CORINTHIANS. 


Chap.  VI. 


as  silver  is  tried  ia  the  fining-pot,  or  gold 
in  the  furnace.  Whenever  a  minister  is 
praised,  he  is  tried ;  his  humility  is  tried, 
his  self-denial  is  tried  ;  when  he  is  praised 
by  men,  he  is  tried  whether  he  can  give  the 
entire  praise  to  God.  When  people  cry 
up  such  and  such  a  preacher,  they  put  him 
into  the  fining-put;  and  he  that  is  but 
dross,  consumes.  Let  ministers  remember 
there  are  trials  on  the  right  hand,  as  well 
as  on  the  left ;  that  passing  through  honour, 
and  going  through  good  reports,  are  great 
trials,  as  well  as  passing  through  dishonour 
and  evil  reports.     God  prepare  us  for  both! 

— As  deceivers,  and  yet  true  ;  9 
As  unknown,  and  yet  well  known  ; 
as  dying,  and,  behold,  we  live  ;  as 
chastened,  and  not  killed  ;  10  As 
sorrowful,  yet  ahvay  rejoicing  ;  as 
poor,  yet  making  many  rich;  as 
having  nothing,  and  yet  possessing 
all  things. 

As  if  the  apostle  had  said.  Verily  our  life 
is  made  up  of  seeming,  but  not  real,  contra- 
dictions. The  wise  men  of  the  world  look 
upon  us  as  deceivers,  but  we  are  the  true 
dispensers  of  the  word  of  life  unto  them  ; 
we  are  looked  upon  by  the  world  as 
unlcnowt},  obscure  persons;  but  we  are 
•weli  known  to  God  and  good  men  by  our 
doctrine  and  miracles  ;  we  are  as  di/ing 
persons  daily,  by  our  passing  through  so 
many  perils,  and  by  being  exposed  to  con- 
tinual persecutions,  and  yet  you  see  we  are 
still  alive ;  and  we  are  sometimes  chastened 
by  God,  as  well  as  persecuted  by  men,  but 
we  are  not  killed,  nor  given  over  unto 
death.  Outwardly  ■viq  me.  sorroxoful,  hut 
inwardly  always  rejoicing  in  God,  and  in 
the  testimony  of  a  good  conscience ;  in 
worldly  goods  and  outward  circumstances 
we  are  very  poor,  yet  making  many  spi- 
ritually rich  in  grace  and  good  works.  We 
have  nothing  we  can  call  our  own,  yet  in 
Christ  all  things  are  ours.  Hence  observe, 
What  has  been  the  lot  and  portion  of  the 
faithful  ambassadors  and  ministers  of  Christ 
from  the  first  beginning  of  Christianity  ;  the 
dirt  of  a  thousand  scandals  have  been  thrown 
upon  their  faces,  which  in  the  day  of 
Christ's  appearance  will  be  as  crowns  upon 
their  heads.  Observe,  2.  That  all  outward 
evils  are  to  be  received  by  the  ministers 
and  members  of  Christ,  in  "the  same  man- 
ner, and  with  the  same  mind,  that  good 
things  are  received  with.      Honour  and  dis- 


honour, good  report  and  evil  report,  must 
be  entertained  with  the  same  evenness  and 
constancy  of  mind,  because  God  is  the 
same  in  all  variety  of  estates.  Though  men 
change  their  opinions  of  us,  yet  God 
changes  not  his  judgment  concerning  us  : 
he  loves  his  ministers  and  members  when 
poor,  as  well  as  when  rich  ;  when  the  world 
smites  us,  as  well  as  wlien  it  smiles  upon  us  : 
therefore  if  God  be  the  same  to  us  at  all 
times,  it  is  our  wisdom  and  duty  to  keep 
the  temper  of  our  minds,  and  to  be  always 
the  same  to  him,  and  to  ourselves.  What- 
ever we  meet  with  from  the  world,  we  have 
no  reason  to  be  dissatisfied  if  our  integrity 
be  safe.  Observe,  3.  How  rich  the  apos- 
tle was  without  earthly  riches,  and  how 
abounding  in  wealth,  when  he  had  nothing 
of  worldly  treasure  to  rejoice  in :  Having 
nothing,  yet  he  possessed  all  things. 
But  how  ?  and  in  what  sense  ?  Answer, 
He  and  they  possessed  all  things,  1.  In 
Christ,  by  whom  they  had  a  title  to  all 
things.  2.  They  had  all  things  in  the 
covenant,  favour,  and  grace  of  God  ;  he 
hath  all  things,  who  hath  him  that  hath  all 
things.  3.  They  had  all  things  virtually 
in  that  contentment  of  mind  which  they 
did  enjoy  :  they  possessed  all  things  in  pos- 
sessing themselves ;  and  wanted  nothing 
which  they  could  deny  themselves.  The 
contented  man  is  only  rich  ;  he  is  not  rich 
that  has  much,  but  he  that  has  enough  ; 
that  man  is  poor  that  covets  more.  4. 
They  possessed  all  things  eventually ;  they 
had  the  good  of  all  things,  when  they  had 
not  the  actual  possession  of  all  things; 
their  poverty  was  a  blessing,  and  their  very 
wants,  in  the  event,  worked  for  good.  5. 
They  possessed  all  things  in  future  expec- 
tation :  they  looked  and  longed  for  heaven 
and  everlasting  happiness,  which  would 
swallow  up  their  desires  with  fruition  :  for 
he  that  overcometh  shall  inherit  all  things. 
Rev.  xxi.  7.  Thus  is  this  apostolical  pa- 
radox unriddled,  Js  having  nothing,  and 
yet  possessing  all  things.  True  faith  ap- 
prehends and  enjoys  all  things  in  God, 
which  it  wanteth  in  the  creature. 

n  O  ye  Corinthians,  our  mouth 
isopen  unto  you,  our  heartisenlarged. 
12  Ye  are  not  straitened  in  us,  but 
ye  are  straitened  in  your  own  bow- 
els. 13  Now  for  a  recompence 
in  the  same,  (I  speak  as  unto  my 
children,)  be  ye  also  enlarged. 

These  words  are  very   pathetic  and  ex- 


Chap.  VI. 


II  CORINTHIANS. 


pressive  of  St.  Paul's  most  affectionate  and 
ardent  love  towards  the  Corinthians,  whom 
he  had  been  an  happy  instrument  to  convert 
unto  Christianity.  He  tells  them,  his  mouth 
was  opened  to  them,  not  to  receive,  but  to 


bestow;  his  mouth  was  open  to  till  them  with'    cd  with  unbelievers 


sociate  with  idolaters,  or  to  join  in  affinity 
with  them,  but  especially  to  communicate 
with  them  in  their  idolatrous  worship,  is  a 
God-provokinpj  and  a  wrath- procuring  sin  : 
Be  i/e  not  iinequally  and  unsuitably  yok- 


the  treasures  of  gospel  knowledge,  not  to  be 
filled  by  them  ;  and  his  heart,  as  well  as 
his  mouth,  was  open  unto  them,  and  at 
their  service.  If  therefore  they  were  strait- 
ened in  atTection  towards  him,  who  was 
thus  enlarged  in  heart  and  mouth,  by 
tongue  and  pen,  towards  them,  it  must 
be  through  mistakes  and  misapprehensions 
on  their  part ;  therefore  in  a  way  of  re- 
compence  he  challenges  it  a«  just  and  fit, 
that  the  same  reciprocal  love  be  bestowed 
upon  him  their  spiritual  father,  as  he  had 
manifested  towards  them  his  beloved  chil- 
dren. Learn  hence.  That  there  is  no 
stronger  love,  nor  more  endeared  affection, 
between  any  relations  upon  earth,  than  be- 
tween such  ministers  of  Christ  and  their 
beloved  people,  wiiom  they  have  been  hap- 
pily instrumental  to  convert  to  God  :  O ye 
Corinthians,  our  heart  is  enlarged  towards 
you. 

14  Be  ye  not  unequally  yoked 
together  with  unbelievers  :  for  what 
fellowship  hath  righteousness  with 
unrighteousness  ?  and  what  com- 
raunion  hath  light  with  darkness  ? 
15  And  what  concord  hath  Christ 
with  Belial  ?  or  what  part  hath  he 
that  believeth  with  an  infidel  ? 

The  holy  apostle  closes  this  chapter  with 
an  exhortation  to  avoid  all  intimacy  with 
idolaters,  either  in  civil  affairs,  in  mar- 
riages, or  in  religious  worship,  lest  they  be 
brought  into  communion  with  their  idola- 
try ;  there  being  no  more  agreement  be- 
tween a  believer  and  an  idolater,  than  be- 
twixt light  and  darkness,  betwixt  Christ 
and  Satan.  And,  as  we  must  not  join  with 
idolaters  in  spiritual  communion  or  religious 
worship,  so  should  we  have  no  communion 
with    them    in   marriages ;     that    having 


16  And  what  agreement  hath 
the  temple  of  God  with  idols?  for 
ye  are  the  temple  of  the  living  God  ; 
as  God  hath  said,  I  will  dwell  in 
them,  and  walk  in  them;  and  I  will 
be  their  God,  and  they  shall  be  my 
people. 

This  form  of  questions  evidently  implies 
the  absolute  inconsistency  between  be- 
lievers and  idolaters,  and  the  danger  from 
communion  with  them.  And  the  apostle's 
calling  believers  ike  temple  of  the  living 
God,  represents  both  their  dignity  and  duty  : 
their  dignity,  in  having  the  Spirit  of  God  to 
dwell  in  them,  and  walk  in  them  •,  their 
duty,  to  be  purified  and  adorned  for  his 
habitation.  Observe,  Believers  are  a  spi- 
ritual temple,  in  which  the  Holy  Ghost 
dwells.  This  dwelling  implies  propriety, 
familiarity,  authority,  residency,  and  fixed- 
ness of  abode.  Observe,  2.  That  the  in- 
dwelling presence  of  the  Holy  Spirit  in  good 
men,  as  in  a  temple,  being  the  highest  ho- 
nour and  most  perfect  felicity  of  the  reason- 
able nature,  should  oblige  them  to  uni- 
versal holiness,  and  to  avoid  all  communion 
with  idolaters. 

17  Wherefore  come  out  from 
among  them,  and  be  ye  separate, 
saith  the  Lord,  and  touch  not  the 
unclean  thing  ;  and  I  will  receive 
you,  18  And  will  be  a  Father  unto 
you,  and  ye  shall  be  my  sons  and  \ 
daughters,  saith  the  Lord  Almighty. 

As  if  the  apostle  had  said,  "  Go  not 
then  to  the  idols'  temples,  join  not  with 
idolaters  in  communion  to  avoid  persecu- 
tion ;  but  come  out  from  amongst  them, 
as  an  holy  people  separated  to  the  Lord, 
and  defile  not  yourselves  with  any  unclean 


proved   a  dangerous  snare  to  the  souls  of    thing ;  and  while  you  are  pure,  and  cleave 


many,  our  divines  have  justly  pronounced 
such  marriages  sinful.  Nay,  it  is  both  wise 
and  safe  to  have  as  little  civil  communion 
with  idolaters  as  we  can  ;  and  when  we  are 
necessitated  to  have  civil  communion  with 
them,  we  must  utterly  avoid  all  sinful  com- 
munion with  them,  that  is,  all  communion 
with  them  in  their  sins.     Learn,  That  to  as- 


to  God,  he  will  own  you  for  his  sons  and 
daughters."  Observe  here,  ].  A  pressing 
exhortation  to  make  a  full  separation  from 
unclean  persons  and  things,  particularly 
from  all  idolatry  and  idolatrous  worship  ; 
Come  out  from  atnong  them.  The  words 
are  taken  out  oi  Isa.  lii.  11.  where  the 
prophet  exhorts  the  remnant  of   Israel  to 


266 


II  CORINTHIANS. 


Chap.  VII. 


come  fully  out  of  unclean  Babylon.  Learn 
hence,  That  God  expects  and  requires  his 
saints  should  make  a  separation  from  all 
uncleaiiness,  but  especially  from  the  un- 
cleanness  of  idolatry.  God  expects  a  sepa- 
ration from  us,  from  all  unclean  courses, 
from  all  unclean  company,  from  the  pre- 
sence and  appearance  of  all  uncleanness, 
from  communion  with  idolatrous  churches, 
and  from  communicating  with  what  is  sin- 
ful in  the  truest  churches  of  Christ  upon 
earth.  Observe,  2.  A  quickening  encou- 
ragement to  back  this  exhortation  :  I  ■will 
receive  you,  and  be  a  Father  to  you. 
Here  is  a  twofold  promise,  1.  Of  reception, 
1  will  receive  you.  2.  Of  adoption,  I  will 
be  a  father  to  you.  God  will  receive  them 
both  into  his  house  and  heart.  Learn 
hence,  That  Almighty  God  will,  as  a  Fa- 
ther, undoubtedly  receive  all  those  into  his 
family  and  favour  who  renounce  commu- 
nion with  all  impurity.  As  he  is  Almighty, 
he  is  abundantly  able,  and  as  he  is  a  Father, 
he  is  graciously  willing,  to  recompense  all 
the  services  and  sufferings  of  his  children, 
for  the  honour  and  interest  of  his  name  and 
truth.  It  is  sufficiently  known  how  this 
text  hath  been  misapplied  by  separatists  to 
very  bad  purposes :  1.  To  justify  their 
schismatical  separation  from  the  best  and 
purest  of  the  reformed  churches,  under  pre- 
tence of  finding  greater  purity  among  them- 
selves :  whereas  nothing  will  justify  a  se- 
paration from  a  church,  but  that  which 
makes  a  separation  between  God  and  that 
church.  Tf  the  church's  way  of  worship 
(in  their  opinion)  be  faulty,  they  presently 
pronounce  it  false,  and  they  must  not  join 
in  false  worship ;  whereas  no  man  offers 
any  worship  to  Almighty  God  that  is  not 
false  worship,  if  all  that  is  faulty  be  false 
worship ;  if  Christ  doth  not  disown  his 
church  for  that  faultiness,  we  ought  not  to 
desert  her  for  it.  2.  Others  would  seek  oc- 
casion from  these  words,  to  justify  their 
practice,  in  refusing  to  come  to  the  Lord's 
table  where  some  vicious  persons  are  ap- 
prehended to  be,  lest  they  should  pollute 
the  ordinance,  and  there  touch  the  unclean 
thing  ;  whereas  the  presence  of  a  bad  man 
at  the  sacrament  pollutes  the  ordinance 
only  to  himself;  for  unto  the  pure  all 
things  are  pure;  and  who  will  neglect  a 
certain  duty,  to  escape  an  uncertain  danger  ? 
True,  we  must  not  own  such  worship,  as  we 
know  God  rejecteth.  But  as  God  pardon- 
eth  the  faulty  imperfections  of  other  men's 
worship,  and  of  our  own  also,  thus  must 
we  bear  with  our  own   and  one  another's 


H 


failings  that  are  tolerable,  so  far  as  we  can- 
not cure  them.  Woe  unto  us,  had  Al- 
mighty God  no  more  charity  for  us  than 
we  have  for  one  another!  A  defective 
worship  is  not  a  false  worship ;  sinful  de- 
fects in  the  administration  of  ordinances, 
do  not  hinder  the  saving  effects  of  ordi- 
nances ;  a  wise  and  good  man  is  certainly 
as  great  an  enemy  to  separation,  as  he  is 
to  superstition  :  doctrines  crying  up  purity, 
to  the  ruin  of  unity,  reject ;  for  the  gospel 
calls  for  unity,  as  well  as  for  purity. 

CHAP.  vn. 

AVING  therefore  these  |)ro- 
mises,  dearly  beloved,  let  us 
cleanse  ourselves  from  all  filthiness 
of  the  flesh  and  spirit,  perfecting- 
holiness  in  the  fear  of  God. 

These  words  are  argumentative,  and 
infer  the  indispensable  duty  of  christians  to 
preserve  themselves  untainted  from  the 
idolatrous,  impure  world,  by  the  consi- 
deration of  the  promises  specified  in  the 
preceding  chapter,  I  will  dwell  in  you, 
and  walk  in  you,  and  I  will  be  your 
God,  and  ye  shall  be  my  people  ;  a  pro- 
mise which  contains  the  highest  honour, 
and  most  perfect  felicity,  of  the  reasonable 
nature.  Now  from  hence  he  infers.  That 
christians  having  such  promises,  such  helps 
and  assistances,  should  cleanse  themselves 
from  sinful  pollution,  and  endeavour  after 
perfection  in  purity  and  holiness.  Having 
therefore,  Sfc.  Observe  here,  1.  The  title 
wherewith  the  apostle  addresses  himself 
unto  them,  Dearly  beloved :  this  expresses 
both  the  truth  and  also  the  strength  of  his 
affections  towards  them  :  by  this  appellation 
he  recommends  his  counsel  to  their  accept- 
ance. For  as  light  opens  the  mind  by 
clear  conviction,  so  love  opens  the  heart 
by  persuasive  insinuation.  Observe,  2. 
The  matter  of  the  address  ;  and  that  is,  to 
cleanse  ourselves  from  all  pollution  both  of 
spirit  and  flesh,  and  the  changing  of  us 
into  the  unspotted  image  of  God's  holiness. 
The  pollution  of  human  nature  is  intimate 
and  radical,  diffused  through  all  the  facul- 
ties of  the  soul,  and  members  of  the  body  ; 
we  are  therefore  to  pray  for,  and  endeavour 
after,  renewing  grace,  and  to  be  always 
advancing  in  holiness  on  earth,  till  we 
arrive  at  perfection  in  heaven.  Observe, 
3.  The  motive  exciting  hereunto,  namely, 
the  exceeding  great  and  precious  promises 
assured  to   us  from  the  mouth   of  God  : 


Chap,  VII. 


II  CORINTHIANS. 


2G7 


Having  these  promises,  let  lis  cleanse  our- 
selves. Observe,  4.  The  means  to  help  us 
therein  •,  the  fear  of  God.  This  grace  has 
an  eminent  causahty  and  influence  in  a 
christian's  sanctification  ;  it  is  a  powerful 
restraint  from  sin  both  in  thought  and  act, 
by  considering  that  God's  pure  and  flaming 
eyes  see  sin  wherever  it  is,  in  order  to  judg- 
ment. An  holy  fear  of  God,  and  an  tmm- 
ble  fear  of  ourselves,  will  both  restrain  us 
from  sin,  and  engage  us  to  obedience. 
From  the  whole  learn.  That  the  promises  of 
the  gospel  are  the  most  powerful  obligation 
upon  christians  to  endeavour  after,  and 
strive  for  the  attainment  of,  pure  and  per- 
fect holiness.  As  the  pollution  is  universal, 
so  must  the  cleansing  be;  and  though 
thankful  we  must  be  for  the  least  measure 
of  sanctifying  grace  received,  yet  not  sa- 
tisfied with  the  greatest,  short  of  our  per- 
fection; perfecting  holiness  in  the  fear 
of  God. 

2  Receive  us  ;  we  have  wronged 
no  man,  we  have  corrupted  no  man, 
we  have  defrauded  no  man.  3  I 
speak  not  this  to  condemn  you  ;  for 
I  have  said  before,  that  ye  are  in  our 
hearts  to  die  and  live  with  you.  4 
Great  is  my  boldness  of  speech  to- 
ward you,  great  is  my  glorying  of 
you  :  I  am  filled  with  comfort,  I 
am  exceeding  joyful  in  all  our  tribu- 
lation. 

Observe  here,  1.  The  duty  which  St. 
Paul  exhorts  the  Corinthians  to  ;  namely, 
to  receive  him  their  apostle  into  their  kind 
affections,  into  the  bosom  of  their  love  : 
Receive  us,  that  is,  in  your  best  affections. 
The  ministers  of  Christ  are  very  desirous 
of  a  large  share  and  interest  in  their  peo- 
ple's love  ;  well  knowing,  that  if  they  be 
prejudiced  against  their  persons,  they  will 
reap  no  benefit  by  their  doctrine.  Observe, 
2.  The  solemn  protestation  which  the  holy 
apostle  makes  of  his  integrity  and  upright- 
ness towards  the  Corinthians:  We  have 
■wronged  no  man,  corrupted  no  man,  de- 
frauded no  man  ;  that  is,  we  have  wrong- 
ed none  in  their  reputation  by  slander,  we 
have  corrupted  no  man's  judgment  by  er- 
ror and  false  doctrine,  we  have  defrauded 
no  men  of  any  part  of  their  estates,  either 
by  force  or  fraud.  Learn  hence.  That  the 
holy  servants  of  God,  especially  the  faith- 
ful ministers  of  Christ,  may  justify  them- 
selves, and  make  solemn    protestations  of 


their  own  integrity  and  uprightness,  espe- 
cially when  they  fall  under  jealousy  and  sus- 
picion by  the  enemies  of  religion.  As  it 
was  the  continual  practice  of  tiie  false  apos- 
tles to  discredit  St.  Paul's  ministry,  and  re- 
flect upon  his  person  ;  so  it  was  his  con- 
stant care  to  counter-work  them,  by  a  pro- 
fessed vindication  of  himself,  and  all  his 
actions.  Observe,  3.  The  fervour  of  the 
apostle's  affection  towards  his  Corinthian 
converts  :  You  are  in  our  hearts  to  live 
and  die  with  you;  that  is,  you  lie  and 
are  lodged  so  near  our  heart,  that  we  could 
live  with  you,  and  die  for  you,  to  promote 
your  spiritual  and  eternal  welfare.  Behold 
how  large  a  room  the  people  of  God  have 
in  the  afftjctions  of  his  ministers,  how  near 
do  they  lie  to  their  hearts  ;  and  so  passion- 
ately desirous  are  they  of  their  people's 
salvation,  that  they  could  even  lay  down 
their  lives,  and  die,  to  promote  their  tem- 
poral and  eternal  advantage  !  Observe,  4. 
How  the  apostle  gloried  in,  and  was  com- 
forted by,  the  Corinthians  in  the  midst  of 
all  their  afflictions,  by  the  report  he  had  of 
their  repentance,  obedience,  and  liberality  : 
Great  is  my  glorying  in  you  ;  I  am  filled 
•with  comfort,  and  exceeding  joyful  in  the 
midst  of  all  my  tribulations.  As  if  he 
had  said,  "  Verily,  the  report  I  have  made 
of  your  repentance  and  reformation,  upon 
the  receiving  of  my  former  epistle,  has  filled 
me  with  such  a  weight  of  joy,  as  over- 
balances all  the  afflictions  and  tribulations 
which  I  meet  with  for  the  gospel."  Learn 
hence.  That  the  repentance  and  reformation 
of  any  of  our  people,  by  the  blessing  of 
God  upon  our  ministerial  endeavours,  is 
matter  of  great  rejoicing  and  glorying  to 
us  the  ministers  of  God,  who  desire  above 
all  things  the  conversion,  edification,  and 
salvation,  of  the  souls  of  our  people  :  Great 
is  my  glorying  in  you  ;  I  am  filled  with 
comfort,  I  am  exceeding  joyful. 

5  For,  when  we  were  come  into 
Macedonia,  our  flesh  had  no  rest, 
but  we  were  troubled  on  every  side  ; 
without  were  fightings,  within  were 
fears.  6  Nevertheless  God  that 
comforteth  those  that  are  cast  down, 
comforted  us  by  the  coming  of  Titus ; 
7  And  not  by  his  coming  only,  but 
by  the  consolation  wherewith  he 
was  comforted  in  you,  when  he  told 
us  your  earnest  desire,  your  mourn- 
ing, your  fervent  mind  toward  me  : 
so  that  I  rejoiced  the  more. 


11  CORINTHIANS. 


Chap.  VII. 


Observe  here,  1 .  When  the  apostle  was 
come  from  Ephesus  to  Macedonia,  how 
great  a  conflict  he  had,  both  from  without 
and  within  :  from  without  by  persecution 
and  opposition  from  the  Jews  and  Gentiles; 
and  from  within,  by  fears  lest  the  false 
apostles  should  have  perverted  any  of  his 
young  converts  from  the  simplicity  which 
is  in  Christ :  or,  fearing  lest  the  Corinth- 
ians being  tender  and  weak  in  the  faith, 
the  violence  of  persecution,  and  the  strength 
of  temptation,  should  cause  them  to  apos- 
tatize from  their  religion,  and  backslide 
from  their  holy  profession.  Observe,  2. 
A  most  endearing  title  given  to  Almighty 
God :  He  comforteth  all  those  that  arc 
cast  dovin.  This  is  his  dear  title  :  he  es- 
teems himself  more  honoured  with  the 
amiable  and  endearing  title  of  a  Comforter 
and  a  Father,  than  v/ith  the  glorious  title  of 
a  Creator  and  a  Sovereign.  He  is  more 
pleased  in  doing  us  good,  than  we  can  be 
pleased  in  receiving  of  it ;  and  can  as  soon 
forget  himself,  as  forget  his  children.  Ob- 
serve, 3.  The  instrumental  means  which 
God  has  made  use  of  for  the  apostle's  con- 
solation, support,  and  relief;  namely,  the 
coming  of  Tjtus.  First,  God  comforted  us 
by  the  coming  of  Titus.  Mark,  he  doth 
not  entitle  Titus,  but  God,  by  Titus,  to 
the  comfort  he  received.  Whoever  is  the  in- 
strumental cause,  God  is  the  principal  effi- 
cient cause  of  our  consolation  and  comfort. 
It  shows  an  holy  frame  of  heart,  when  we 
stay  not  in  creatures,  but  are  carried  to  God 
as  the  author  of  our  comforts  and  crosses. 
Secondly,  the  glad  tidings  and  good  news 
which  Titus  brought,  as  touching  the  Co- 
rinthians' earnest  desire  to  have  all  things 
amiss  rectified,  their  sorrow  expressed  for 
the  sin  reproved,  their  fervent  affection 
towards  the  apostle,  their  grief  for  offending 
him,  their  zeal  to  vindicate  him  ;  all  these 
■were  matter  of  comfort  and  exceeding  con- 
solation to  the  apostle,  under  all  his  dis- 
quietness  in  Macedonia.  Learn  hence. 
That  when  troubles  both  from  without  and 
within  do  oppress  the  minds,  and  even  sink 
the  spirits,  of  the  ministers  of  God  ;  if  they 
can  but  see  the  success  of  their  labours  in 
the  lives  of  their  people,  that  they  are  hum- 
bled for  sin,  and  turned  from  it ;  this  is 
matter  of  unspeakable  consolation  at  present, 
and  will  be  their  crown  of  rejoicing  in  the 
day  of  Christ.  When  Titus  told  us  of  your 
earnest  desire,  your  mourning,  your  fer- 
vent 7nind,  I  rejoiced  the  more. 

0  For  though   1  made  you  sorry 


with  a  letter,  I  do  not  rej)ent,  though 
I  did  repent :  for  I  perceive  that 
the  same  epistle  hath  made  you  sor- 
ry, though  it  icere  but  for  a  season. 
i)  Now  I  rejoice,  not  that  ye  were 
made  sorry,  but  that  ye  sorrowed  to 
repentance  :  for  ye  were  made  sorry, 
after  a  godly  manner,  that  ye  might 
receive  damage  by  us   in  nothing. 

As  if  the  apostle  had  said,  "  Although  in 
my  former  epistle  I  wrote  somewhat  sharply 
to  you,  by  reason  of  the  many  abuses  that 
were  crept  in  amongst  you  ;  I  do  not  now 
repent  of  that  seventy,  because  it  produceth 
a  thorough  and  effectual  reformation  ; 
at  first  I  did  repent  of  it,  being  unwilling 
to  put  you  to  grief ;  for  I  was  troubled  my- 
self, because  I  was  necessitated  to  trouble 
you.  However,  now  I  rejoice,  not  in  your 
grief  as  such,  but  because  your  sorrow  was 
a  godly  sorrow,  and  wrought  repentance, 
which  is  so  necessary  to  forgiveness :  so 
that  my  plain-dealing  with  you  has  evident- 
ly been  no  damage,  but  an  advantage  to 
you.  Learn  hence.  That  the  faithful  min- 
isters of  Christ  must  by  no  means  omit  the 
duty  of  sharp  reproof,  nor  neglect  to  bring 
the  censures  of  the  church  upon  notorious 
offenders,  how  ungrateful  soever  the  work 
is,  either  to  themselves  or  others.  Learn, 
2.  That  there  is  good  ground  to  hope,  that 
when  the  censures  of  the  church  are  duly 
executed,  they  will  have  their  desired  effects, 
by  bringing  the  offenders  to  repentance  ; 
and  by  repentance  to  remission  and  salva- 
tion :  I  rejoice,  that  ye  sorrowed  to  re- 
pentance, for  ye  sorrowed  after  a  godly 
sort. 

10  For  godly  sorrow  worketh  re- 
pentance to  salvation  not  to  he  re- 
pented of: — 

Note  here,  That  sorrow  for  sin  will  be 
of  no  advantage  or  avail  upon  us,  if  it  'oe 
not  godly  sorrow,  or  a  sorrow  according  to 
God,  as  it  runs  in  the  original.  Now  it 
may  be  called  a  sorrow  according  to  God, 
when  it  is  a  sorrow  wrought  in  us  by  the 
Spirit  of  God,  in  obedience  to  the  command 
of  God,  and  with  an  eye  at  the  glory  of 
God  :  when  it  has  sin,  and  not  wrath,  for 
its  object  ;  sin  as  a  wrong  to  God,  as  a 
contempt  of  his  sovereignty,  and  a  contra- 
riety to  his  holiness.  Again,  it  is  then  a 
godly  sorrow,  when  it  puts  us  upon  a  high 
prizing   of   Jesus  Christ,  whc    became   a 


Chap.  VII. 


II  CORINTHIANS. 


269 


sacrifice  for  sin  ;  and  prompts  us  to  a  cor- 
dial and  unfeigned  forsaking  of  all  sin,  to 
such  a  turning  from  it,  as  is  resolved  against 
ail  returning  to  it. 

— But  the  sorrow  of  the  world 
worketh  death. 

The  sorrow  of  the  world  may  be  taken 
two  ways:  1.  For  the  sorrow  of  worldly 
men,  whose  sorrow  for  sin  is  only  a  vexing 
of  their  hearts,  not  a  breaking  or  humbling 
of  their  hearts  ;  which  being  separate  from 
true  faith,  and  without  any  purpose  to  leave 
sin,  worketh  death,  by  wearing  out  the 
natural  life  lingeringly,  and  sometimes  de- 
stroying the  natural  life  violently,  as  in  the 
case  of  Judas.  2.  By  the  sorrow  of  the 
world,  may  be  understood  a  sorrow  for 
worldly  things,  a  sorrow  for  worldly  losses 
and  disappointments.  This  is  sinful,  when 
it  is  excessive :  and  as  it  is  prejudicial  to 
the  soul,  so  doth  it  hurt  the  body,  and  has- 
teneth  death.  Worldly  sorrow  is  a  killing 
sorrow  :  Godly  sorrow  worketh  repent- 
ance:  but  the  sorrow  of  the  world  work- 
eth death. 

11  For  behold  this  selfsame 
thing,  that  ye  sorrowed  after  a  godly 
sort,  what  carefulness  it  wrought  in 
you,  yea,  %ohat  clearing  ofyourselves, 
yea,  what  indignation,  yea,  what 
fear,  yea,  ivhat  vehement  desire, 
yea,  what  zeal,  yea,  what  revenge  ! 
In  all  thinys  ye  have  approved  your- 
selves to  be  clear  in  this  matter. 

The  apostle,  in  the  foregoing  verse,  had 
declared,  that  godly  sorrow,  or  a  sorrow 
wrought  by  the  Spirit  of  God,  worketh  true 
repentance,  and  produceth  a  thorough  re- 
formation, not  to  be  repented  of:  now  in 
this  verse  he  proves,  that  the  Corinthians' 
sorrow  for  the  incestuous  person's  sin  was 
of  this  nature,  namely,  a  godly  sorrow,  be- 
cause it  produced  such  excellent  effects  and 
fruits  as  godly  sorrow  is  wont  to  do  :  seven 
of  which  he  here  reckons  up  ;  1.  Care,  or 
an  holy  carefulness  to  amend  what  is  amiss 
for  time  to  come,  by  shunning  and  avoid- 
ing all  occasions  and  temptations  that  lead 
to  sin.  He  that  truly  repenteth  is  careful 
not  to  sin  again.  2.  Clearing  of  them- 
selves :  that  they  did  not  approve  the  fact 
of  the  incestuous  person,  but  did  inflict  the 
church's  censures  upon  him,  and  so  put 
away  evil  from  amongst  them.  3.  Indig- 
nation against  sin  :  this  is  found  where 
godly   sorrov/  is   found  j   the  heart  rises, 


swells,  and  boils  against  sin  ;  we  are  then 
angry  and  sin  not,  when  we  are  angry  at 
sin,  and  with  ourselves  at  sinning.  4. 
Fear  ;  a  true  penitent  fitars  to  offend  ;  and 
that  he  may  not  offcMid,  doth  nourish  in 
himself  an  holy  fear  of  God,  and  an  humble 
fear  of  himself.  There  is  found  with  him  a 
fear  of  reverence,  from  an  a%vful  apprehen- 
sion of  the  holiness  and  majesty  of  God, 
and  also  a  fear  of  diligence  and  vigilance, 
watching  and  warring  against  sin,  that  it 
may  not  set  upon  us  and  surprise  us  for  the 
time  to  come.  5.  Vehement  desire,  after 
a  thorough  reformation,  and  to  rectify  what- 
ever is  amiss  ;  a  desire  to  be  rid  of  all  sin, 
and  in  the  mean  time  conflicting  with  it, 
and  groaning  under  it.  6.  Seal :  this  is 
an  affection  in  a  true  penitent,  compounded 
of  love  and  anger.  Be  zealous  and  repent, 
is  Christ's  own  call.  Rev.  iii.  19.  This  will 
make  a  penitent  persist  in  the  exercise  and 
expression  of  his  godly  sorrow  for  sin,  and 
persevere  in  his  course  of  mortification,  in 
defiance  of  all  opposition  made  against 
him.  7.  Revenge.  This  is  the  result  of 
zeal,  when  our  zeal  boils  into  revenge,  and 
puts  us  upon  self-castigations ;  not  so  much 
upon  our  bodies  with  whips  and  scourges, 
but  by  the  abatement  of  lust  which  stirreth 
in  us,  buffeting  the  flesh,  and  bringing  it 
into  subjection.  And  this  revenge  leads 
the  penitent  also  to  make  satisfaction  for 
wrongs  done,  either  by  open  confession,  or 
secret  restitution,  In  all  things  you  have 
approved  yourselves  to  be  clear  in  this 
matter.  As  if  the  apostle  had  said,  "  By 
these  fore-mentioned  acts  of  yours,  the  body 
of  you  hath  shown  that  you  did  not  ap- 
prove of  the  incestuous  person's  sin,  but 
evidenced,  by  your  sorrow  for  it,  that  you 
are  clear  of  it."  Learn  hence,  1.  That  there 
is  no  way  to  get  clear  of  the  guilt  of  other 
men's  sins,  but  by  duly  mourning  for  them  : 
Now  you  are  clear  of  this  inatter.  Learn, 
2.  That  true  repentance  for  sin  clears  us 
from  the  guilt  of  it,  both  in  the  sight  of 
God  and  man  ;  and  if  so,  it  is  both  uncha- 
ritable and  unchristian  to  stigmatize  or  re- 
proach any  person  for  the  sin  which  we 
either  know  or  believe  he  hath  truly  repent- 
ed of. 

12  Wherefore,  though  I  wrote  un- 
to you,  /  did  it  not  for  his  cause 
that  had  done  the  wrong,  nor  for  his 
cause  that  suffered  wrong,  but  that 
our  care  for  you  in  the  sight  of 
God   might  appear  unto  you. 

Here  the  apostle  tells  them,  that  he  did 


270 


II  CORINTHIANS, 


Chap.  VIII. 


not  write  so  passionately  and  severely  to 
them,  only  or  chiefly  for  the  incestuous  per- 
son's sake  who  had  done  the  wrong,  that 
he  might  be  punished  ;  nor  for  his  sake  that 
had  suffered  the  wrong,  namely,  the  in- 
jured father,  out  of  a  particular  kindness  to 
have  him  righted  ;  but  that  his  general 
care,  solicitude,  and  concern  for  them,  the 
whole  church  of  Corinth,  to  remove  sin  and 
scandal  from  them,  might  appear  unto 
them. 

13  Therefore  we  were  comforted 
in  your  comfort  :  yea,  and  exceed- 
ingly the  more  joyed  we  for  the  joy 
of  Titus,  because  his  spirit  was  re- 
freshed by   you  all. 

That  is,  in  all  the  fore-mentioned  effects 
and  fruits,  signs  and  evidences,  of  a  true 
repentance,  which  were  found  in  you,  and 
are  matter  of  great  comfort  to  you,  we 
are  also  comforted  with  you  ;  and  we  also 
had  a  superadded  joy,  for  the  joy  that  Ti- 
tus conceived,  upon  his  understanding  of 
your  aifairs  ;  also  your  ready  compliance 
with  the  duties  and  directions  given  you 
in  my  former  epistle,  did  wonderfully  re- 
fresh and  rejoice  his  spirit  ;  and  in  all  these 
your  consolations  and  comforts  am  I  com- 
forted. Hence  learn.  That  such  is  the  in- 
timate and  endeared  union  between  the 
ministers  and  members  of  Jesus  Christ,  that 
they  are  comforted  with  one  anothers  com- 
forts, and  afflicted  with  each  others  sorrows 
and  sufferings. 

14  For  if  I  have  boasted  any 
thing  to  him  of  you,  I  am  not 
ashamed  ;  but  as  we  spake  all  things 
to  you  in  truth,  even  so  our  boast- 
ing, which  /  made  before  Titus,  is 
found  a  truth.  15  And  his  inward 
affection  is  more  abundant  toward 
\ou,  whilst  he  remembereth  the  obe- 
dience of  you  all,  how  with  fear  and 
trembling  ye  received  him.  16  I 
rejoice,  therefore,  that  I  have  confi- 
dence in  you  in  all  things. 

Observe  here.  How  the  apostle  had  for- 
merly taken  occasion  to  speak  boastingly, 
and  not  without  assurance,  concerning  the 
church  of  Corinth.  "  Now,"  says  the 
apostle,  "  whatever  I  said  of  you  is  as  in- 
fallibly and  certainly  true,  as  what  I  have 
heretofore  either  written  or  spoken  to  you." 
Happy  is  it  when  a  minister's  conmienda- 


tions  of  his  people  unto  others,  are  not  con- 
tradicted or  gainsaid  by  the  people  them- 
selves, but  confirmed  greatly.  Here,  what 
St.  Paul  had  boasted  of  the  Corinthians  Ti- 
tus found  a  truth.  Observe  next.  With 
what  inward  affection  Titus  did  embrace 
and  receive  the  Corinthians,  remembering 
with  what  great  deference  and  regard  they 
had  received  him  :  ke  is  greatly  affected 
towards  you,  upon  his  finding  you  so  obe- 
dient to  me.  Nothing  doth  more  endear 
a  people  to  the  ministers  of  Christ,  than 
to  find  them  obedient  to  their  spiritual 
guides  in  things  pertaining  to  godliness,  and 
religion  :  The  affection  of  Titus  is  more 
abundant  towards  you,  whilst  he  remem- 
bereth the  obedience  of  you  all.  Observe 
lastly.  What  confidence  the  apostle  had, 
that  the  church  of  Corinth  would  hearken 
to,  and  comply  with,  his  future  admoni- 
tions, exhortations,  and  reproofs  :  I  have 
confidence  in  you  in  all  things.  It  is  a 
blessed  thing  when  the  ministers  of  the 
gospel  and  their  beloved  people  have  a 
mutual  confidence  in  each  other,  and  v;hen 
that  confidence  on  either  side  is  not  broken, 
but  preserved  and  increased  between  them 
all  their  days :  when  they  can  say  of  each 
other,  as  doth  the  apostle  here,  I  rejoice 
that  I  have  confidence  in  you  in  all 
things. 

CHAP.  VIII. 

The  design  and  scope  of  our  apostle,  in  this  and 
•the  following  chapter,  is  to  excite  and  stir  up 
the  Corinthians  to  a  liberal  contribution  of  their 
charity  towards  the  poor  saints  in  Jerusalem  and 
Judea;  and  this  he  does  by  several  arguments; 
as,  namely,  by  the  example  of  the  Macedonians, 
by  commendations  of  their  former  forwardness, 
by  the  example  of  Christ,  and  by  the  special 
benefit  and  advantage  which  would  certainly 
redound  to  themselves  thereby.  The  former 
of  these  arguments  is  propounded,  ver.  1. 

OREOVER,  brethren,  we  do 
you  to  wit  of  the  grace  of  God 
bestowed  on  the  churches  of  Mace- 
donia ;  2  How  that,  in  a  great  trial 
of  affliction,  the  abundance  of  their 
joy  and  their  deep  poverty  abound- 
ed unto  the  riches  of  their  liberality. 
The  first  argument  which  our  apostle 
makes  use  of  to  excite  the  charity  of  the 
Corinthians,  is  drawn  from  the  example  of 
the  Macedonians,  into  whose  hearts  God 
had  poured  that  excellent  grace  of  charity  ; 
insomuch  that  the  churches  of  Philippi, 
Thessalonica,  Berea,  and  other  churches  in 
the  region  of  Macedonia,  though  under 
great  trials  and  afflictions  themselves :  yet 


M' 


Chap.  VIII. 


II  CORINTHIANS. 


•271 


such  was  their  joy  in,  and  their  aifection 
to,  the  christian  profession,  that  notwith- 
standing their  deep  poverty,  they  abounded 
in  their  hberality  towards  the  necessities  of 
the  poor  saints  in  Jerusalem  and  Judea. 
Note  iiere,  1.  The  root  from  which  all 
acceptable  charity  to  the  members  of  Christ 
must  arise  and  spring,  namely,  from  the 
grace  of  God;  from  an  inward  principle 
of  love  to  God,  in  obedience  to  his  com- 
mand, and  wit!)  a  pure  and  fixed  eye  at 
his  glory.  Liberality  to  the  poor  distressed 
members  of  Christ,  as  such,  must  flow  from 
that  habit  of  divine  love,  by  which  men 
are  taught  of  God  to  love  one  another ; 
for  though  from  a  natural  sympathy  and 
compassion  men  may  relieve  the  afflicted, 
as  men,  yet  without  a  gracious  inclination 
they  cannot  do  good  to  them,  as  members 
of  the  household  of  faith.  Charity  then  is 
here  called  the  grace  of  God,  because  it 
proceeds  from  a  gracious  disposition 
wrought  in  the  heart  by  God,  as  the  root 
and  spring,  the  motive  and  attractive,  of  it. 
Note  here,  2.  The  condition  which  the 
churches  of  Macedonia  were  in  themselves; 
when  they  thus  liberally  and  cheerfully  ad- 
ministered to  the  necessities  of  others,  they 
were  first  under  great  affliction,  and  then 
in  great  poverty  themselves :  and  yet  the 
riches  of  their  liberality  are  here  said  to 
abound.  From  hence  learn.  That  poverty 
excuses  not  from  charity  :  if  we  have  no- 
thing actually  to  give,  God  accepts  the  in- 
clination of  the  mind,  and  a  willing  desire. 
If  we  have  but  little  to  give,  God  will  ac- 
cept of  our  mite,  and  reward  us  for  that 
little,  if  given  for  his  sake.  It  is  not  the 
quantity  of  the  gift,  but  the  good  affection 
of  the  giver,  that  God's  eye  is  upon.  If  we 
give  but  a  cup  of  cold  water  to  a  disciple, 
and  as  a  disciple,  God  accepts  it  and  re- 
wards it,  provided  we  have  nothing  better 
to  give ;  for  if  our  charity  be  not  in  some 
degree  proportionable  to  what  we  have,  it 
will  not  be  acceptable,  but  we  shall  raiss  of 
its  reward. 

3  For  to  their  power,  (I  bear  re- 
cord,) vea,  and  beyond  //iCiV  power, 
they  reeve  willing  of  themselves  ;  4 
Praying  us  with  much  entreaty  that  we 
would  receive  the  gift,  and  take  upon 
us  the  fellowship  of  the  ministering 
to  the  saints. 

Three  things  are  here  recorded  as  the 
glory  of  the  Macedonians'  charity.  1. 
It    was     profusely    liberal    beyond    their 


ability  :  To  their  power,  yea,  and  beyond 
their  power,  they  were  ready.  Though, 
generally  speaking,  we  are  to  consult  our 
own  ability  and  present  circumstances  in 
all  our  charitable  dislributions  ;  yet  there 
may  be,  and  sometimes  are,  such  emergent 
occasions,  as  may  make  it  a  necessary  duty 
to  administer  to  others'  necessities  lar  be- 
yond our  own  ability.  2.  Tiieir  charity 
was  purely  voluntary  :  They  were  willing 
of  thcjHSelves :  that  is,  unsolicited  bv  the 
apostle,  unasked  by  any  other,  only 
prompted  to  it  by  the  grace  of  God : 
they  made  a  collection  amongst  themselves 
freely  and  cheerfully.  3.  Their  charity 
was  accompanied  with  importunity  to  the 
apostle  to  receive  and  distribute  it.  He 
was  so  far  from  entreating  them  to  give, 
that  they  entreated  him  to  receive  their  col- 
lection, and  to  take  care  for  its  conveyance 
to  them,  and  distribution  among  them  : 
Praying  us  with  much  entreaty,  that 
we  would  receive  this  their  gift,  and  fel- 
lowship of  ministry  to  the  saints. 

5  And  this  they  did,  not  as  we 
hoped,  but  first  gave  their  own- 
selves  to  the  Lord,  and  unto  us  by 
the  will  of  God. 


As  if  the  apostle  had  said,  "  Verily  these 
Macedonians,  in  the  liberal  distribution  of 
their  alms  to  the  poor  christians,  have 
exceeded  our  hopes  and  expectation." 
Wherein  ?— First,  they  gave  their  own- 
selves  to  the  Lord,  and  then  unto  us  by  the 
will  of  God.  They  gave  themselves,  their 
ownselves,  first  to  the  Lord.  To  give  a 
man's  self  to  the  Lord,  is  more  than  to  give 
all  his  estate  to  him,  though,  strictly  speak- 
ing, it  is  rather  a  debt  than  a  gift  ;  for  we 
owe  ourselves  to  the  Lord.  And,  O,  how 
infinitely  shall  we  gain  by  this  giving  !  he 
gains  all,  who  gives  his  all  to  God  :  God 
will  return  it  with  advantage  to  him. 
Next,  the  Macedonians,  says  the  apostle, 
gave  themselves  unto  us  by  the  will  of 
God  ;  that  is,  they  resigned  themselves  up 
to  us,  to  be  employed  by  us  in  such 
services  as  we  thought  meet.  It  seems  they 
were  ready  to  assist  the  poor  saints,  as  well 
with  their  persons  as  with  their  purses. 
From  the  Macedonians  giving  themselves 
first  to  the  Lord,  and  then  to  the  church's 
service,  in  all  char'ifable  distributions,  we 
learn,  That  he  that  does  not  first  dedicate 
himself,  will  never  dedicate  his  estate  to 
God  ;  but  he  that  by  a  deliberate  and  vo- 
luntary dedication   gives  himself  to  God, 


272 


II  CORINTHIANS. 


Chap.  VIII. 


■will  keep  back  nothing  that  he  requires 
from  him  ;  yea,  he  will  look  upon  all  that 
he  has  and  is  as  the  Lord's.  Not  an  inch 
of  his  time,  not  a  penny  in  his  purse,  but 
is  to  be  employed  by,  and  improved  tor, 
God.  He  looks  upon  God  as  the  owner 
and  proprietor  of  all,  and  himself  as  the 
steward  and  dispenser  only.  O  !  let  us, 
in  imitation  of  these  noble,  though  poor 
Macedonians,  first  give  ourselves  to  the 
Lord,  and  then  we  shall  never  withhold 
any  thing  that  is  ours  from  him. 

6  Insomuch  that  we  desired  Ti- 
tus, that  as  he  had  begun,  so  he 
would  also  finish  in  you  the  same 
grace  also.  7  Therefore,  as  ye 
abound  in  every  thing,  in  faith,  and 
utterance,  and  knowledge,  and  in 
all  diligence,  and  in  your  love  to  us, 
see  that  ye  abound  in  this  grace 
also.  8  1  speak  not  by  command- 
ment, but  by  occasion  of  the  for- 
wardness of  others,  and  to  prove 
the  sincerity  of  your  love. 

Here  our  apostle  proceeds  to  make  use  of 
several  other  arguments  to  persuade  the  Co- 
rinthians to  the  exercise  of  the  duty  and 
grace  of  charity  ;  as,  namely,  L  Because 
he  had  desired  Titus  to  go  to  them  ;  and 
as  he  had  in  his  last  visit  begun  to  stir 
them  up  to  this  duty,  and  to  exercise  this 
grace,  so  he  would  farther  promote  and 
bring  it  to  perfection.  And,  2.  Because 
they  abounded  in  other  graces  and  gifts ; 
as  namely,  in  faith,  in  utterance,  and  know- 
ledge, &c.  therefore  they  ought  to  abound 
in  this  grace  also,  otherwise  they  would  not 
be  complete  in  the  whole  will  of  God.  3. 
Because  hereby  they  would  testify  the  sin- 
cerity of  their  love  to  the  saints.  'Tis  not 
good  words,  but  charitable  deeds,  that  evi- 
dence the  truth  of  our  love  to  our  fellow- 
members  in  Christ;  not  saying.  Be  ye 
•warmed,  or  be  ye  clothed ;  but  distribut- 
ing to  their  necessities  according  to  our 
abilities.  Yet  observe,  The  apostle  doth 
not  command  their  purses,  and  require  so 
much  of  them  for  charity  ;  he  mentions  no 
particular  sum,  much  less  doth  he  command 
them  to  give  away  all  their  estates,  and  live 
upon  a  common  stock,  and  leave  nothing 
to  themselves  which  they  could  call  their 
own  ;  for  if  a  man  has  nothing  of  his  own, 
there  is  no  room  for  liberality.  There 
must  be  prudence  then  in  the  exercise  of 
our  charity,  prudence  in  finding  out  pro- 


per objects  for  our  charity,  prudence  in 
timing  of  our  charity,  prudence  in  the 
measure  of  our  charity,  and  prudence  in 
the  end  which  we  propound  to  ourselves 
in  the  exercise  of  our  charity. 

9  For  ye  know  the  grace  of  our 
Lord  Jesus  Chri,st,  that,  though  he 
was  rich,  yet  for  your  sakes  he  be- 
became  poor,  that  ye  through  his 
poverty  might  be  rich. 

Here  we  have  the  grand  motive  used 
by  the  apostle  to  excite  their  charity, 
namely  the  example  of  Christ,  who  im- 
poverished himself  to  enrich  us,  and  emp- 
tied himself  to  fill  us  ;  therefore  should  we 
be  ready  to  administer  unto  others  ;  Ye 
know  the  grace  of  our  Lord  Jesus  Christ, 
Sfc.  Observe  hence,  L  A  description  of 
Christ  in  his  divine  nature,  as  God  :  he 
was  originally,  essentially,  and  eternally 
rich,  that  is,  in  his  Godhead.  All  the 
riches  that  Christ  now  has  in  his  state  of 
exaltation,  he  had  from  all  eternity  ;  be- 
fore his  humiliation,  with  respect  to  his  di- 
vine nature,  he  was  rich.  Observe,  2.  A 
description  of  Christ  in  his  human  nature  : 
he  became  poor  ;  that  is,  in  the  day  of  his 
incarnation,  when  he  assumed  our  flesh, 
and  was  made  manifest  in  our  nature,  he 
impoverished  himself  :  though  he  was  rich, 
yet  he  became  poor.  Observe,  3.  The 
persons  for  whose  sake  he  did  thus  impo- 
verish himself:  For  our  sakes  he  becmne 
poor,  that  tve  through  his  poverty  might 
be  rich.  Observe,  4.  The  moving,  im- 
pelling, or  impulsive  cause,  of  this  conde- 
scension in  Christ,  and  that  was  the  gra- 
ciousness  of  his  nature:  Ye  know  the 
grace  of  our  Lord  Jesus  Christ.  Ob- 
serve, 5.  The  use  and  improvement  which 
the  apostle  makes  of  this  gracious  digno- 
tion  and  condescension  in  Jesus  Christ ; 
and  that  was  by  way  of  argument,  to  ex- 
cite the  believing  Corinthians  to  exercise 
their  charity  towards  the  poor  saints  which 
were  at  Jerusalem.  Learn  from  hence. 
That  the  extensive  charity  and  wonderful 
compassion  of  Christ  towards  us  sinners, 
hath  both  the  force  of  an  argument  to  ex- 
cite us  to,  and  also  the  nature  of  a  rule  to 
direct  us  in,  the  exercise  of  our  charity  to- 
wards all  our  fellow-brethren  and  members 
of  Christ ;  Ye  know  the  grace  of  our 
Lord  Jesus  Christ,  Sfc. 

10  And  herein  I  give  my  advice  : 
for  this  is  expedient  for  you,  who 


Chap.  VIll. 


II  CORINTHIANS. 


273 


have  begun  before,  not  only  to  do, 
but  also  to  be  forward  a  year  aao. 
11  Now,  therefore,  f)erform  the  do- 
ing of  it  ;  that  as  there  mas  a  rea- 
diness to  will,  so  there  may  be  a  per- 
formance also  out  of  that  which  ye 
have.  12  For  if  there  be  first  a 
willing  mind,  it  is  accepted  accord- 
ing to  that  a  man  hath,  and  not  ac- 
cording to  that  he  hath  not. 

Here  the  apostle  proceeds  to  a  Cresli  ar- 
gument for  the  quickening  and  exciting  the 
Corinthians'  cliarity,  drawn  from  their  own 
reputation.  He  had  heard  that  a  year  ago, 
upon  writing  his  former  epistle,  they  had 
made  several  collections,  at  several  times, 
as  their  gains  came  in ;  his  advice  there- 
fore is,  that  they  perfect  and  complete  the 
good  work  which  they  had  undertaken  ; 
and  that  as  there  was  a  readiness  and  will- 
ingness of  mind  then,  so  there  might  be  a 
performance  of  their  good  resolutions  now. 
For  whatsoever  is  given  to  God,  is  accept- 
ed according  to  what  a  man  has,  and  it 
is  not  expected  he  should  give  according 
to  what  he  has  not.  Learn  hence.  That 
God  interprets  and  accepts  the  charity  of 
men  according  to  the  largeness  of  their 
liearts,  and  not  according  to  the  straitness 
of  their  fortunes.  It  is  not  so  much  the 
quantity  of  the  gift,  as  the  good  will  and 
cheerful  mind  of  the  giver,  that  God  looks 
at ;  If  there  be  first  a  wil/hig  mind  it  is 
accepted.  Learn  farther,  That  to  do  any 
good  with  a  willing  mind,  be  it  little  or 
much,  is  very  acceptable  to  God  ;  if  there 
be  little  of  the  purse,  and  much  of  the  heart 
in  it,  provided  that  little  be  what  we  can 
well  spare,  the  Lord  hath  a  great  respect 
unto  it.  Learn  lastly.  That  as  we  must 
give,  so  God  will  accept  what  is  given,  ac- 
cording to  what  a  man  has,  and  not  ac- 
cording to  what  he  has  not.  What  is  due 
to  another,  either  by  debt  or  duty,  in  mak- 
ing provision  for  those  of  our  own  family, 
cannot  be  charitably  given,  as  being  not 
our  own. 

13  For  /  mean  not  that  other 
men  be  eased,  and  you  burdened  : 
14  But  by  an  equality,  that  now  at 
this  time  your  abundance  may  he  a 
supply .  for  their  want,  that  their 
abundance  also  may  be  a  supply 
for  your  want,  that  there  may  be 
equality  :     15  As  it  is   written,  He 

VOL.    II, 


that  had  yathered  much  had  nothing 
over  :  and  he  that  had  gathered 
little  had  no  lack. 

Observe  here.  The  humble  modesty  and 
holy  prudence  of  the  aposlle,  in   what  he 
demanded  of  the  Corinthians  by  way  of 
cliarity  for  the  poor  saints  in  Judea.     He 
tells  them  freely,  he  did  not  design  to  lay 
a  load  upon  them  to  ease  others,  or  to  make 
others  rich  by   making  themselves  poor ; 
but  that  there  might  be  an  equality  in  sup- 
plying the  wants  of  one  another,  that  now 
you  abound,  you  may  supply  them  ;  and 
when  they  abound,  they   may  supply  you. 
Yet  mark,   we  must  not,  by   the  equality 
mentioned  here,  understand  it  so,  as  if  the 
wisdom  of  the  divine  providence  had  or- 
dained levelling,  or  making  all  men  equal 
in  their  portion  of  the  good  things  of  this 
life.     But  so  far   Christianity  seems  to  re- 
quire  this  equality,    that  we  should    not 
suffer  others  to  lack  the  necessary  comforts 
of  this  life,  whilst  we  abound   with  them, 
and  can  spare  them  ;  and  suffer  them  to 
sink   in  their  sorrows,  whilst  we  swim   in 
fulness.     Learn  hence,  There  is  a  debt  of 
mercy  and   pity,  of  charity  and  compas- 
sion, of  relief   and  succour,  due  to  human 
nature,   and    payable   from  one   man    to 
another ;  and  such  as  deny  to  pay  it  the 
distressed  in  the  time  of  their  abundance, 
may  justly  expect  it   will  be  denied  them- 
selves in  a  time  of  want.     To  confirm  this, 
the  apostle  draws  an  allusion  from  the  ga- 
therers of  manna  in  the  wilderness ;  some 
gathered  more,  and  other  less  ;    but  they 
that  had  more  were  to  give  them  that  had 
less.     In  like  manner  would  Almighty  God 
have  if,  that  they  which  have  great  riches, 
should  impart  of  their  abundance  to  them 
that  are    in    want  ;    otherwise    Almighty 
God  will  shrink  their  heap  into  some  equal- 
ity with  them  whom  they  refused  to  relieve. 
With   what  measure   we  mete,  in  acts  of 
charity,  as  well  as  in  acts  of  justice,  it  shall 
be  measured  to  us  again. 

16  But  thanks  be  to  God,  which 
put  the  same  earnest  care  into  the 
heart  of  Titus  for  yon.  17  For 
indeed  he  accepted  the  exhortation ; 
but  being  more  forward,  of  his  own 
accord  he  went  unto  you.  18  And 
we  have  sent  with  him  the  brother, 
\yhose  praise  is  in  the  gospel 
throughout  all  the  churches;  19 
And    not  that   only,    but  who    was 


J74 


II  CORINTHIANS. 


Chap.  VIII. 


also  chosen  of  the  churches  to  tra- 
vel with  us  with  this  grace,  which 
is  administered  by  us  to  the  glory 
of  the  same  Lord,  and  declaration  of 
your  ready  mind : 

As  if  the  apostle  had  said,  I  thank  God 
(hat  Titus  was  as  forward  to  move  you  to 
this  good  work  as  myself;  for  he  did  not 
barely  yield  to  it  at  my  request,  but  of 
his  own  accord  was  ready  to  come  to  you 
about  it.  And  with  him  he  sent  Luke,  a 
beloved  brother,  whose  service  tor  the 
gospel  has  made  him  honoured  in  all  the 
churches,  and  who  was  chosen  by  the 
church  to  go  with  us  in  this  diaconary 
service,  namely,  the  ministration  of  your 
charity  to  the  glory  of  God,  and  evidenc- 
ing the  readiness  of  your  mind  to  so  good  a 
work.  Here  note,  1.  The  holy  apostle's 
constant  custom  and  practice,  to  refer  all 
good  in  us  to  God,  as. the  author  and  pro- 
ducer of  it  ;  Thanks  be  to  God,  that  put 
this  into  the  heart  of  Titus.  Note,  2. 
That  a  minister  of  the  gospel,  who  declines 
being  chargeable  to  his  people  himself, 
may  yet  put  on  confidence,  and  be  bold 
and  importunate  in  urging  them  to  charity 
for  the  service  and  supply  of  others.  Note, 
3.  That  St.  Paul's  importunity  for  collect- 
ing this  charity  at  Corinth,  shows  how 
much  the  case  was  altered  since,  at  Jeru- 
salem, Acts  iv.  they  sold  all,  and  laid  it  at 
the  apostle's  feet :  and  as  that  was  not  in- 
tended for  a  constant  and  universal  prac- 
tice, so  we  see  how  quickly  the  love  of 
christians  grew  more  cold.  To  procure 
this  charity,  St.  Paul  writes,  Titus  is  sent, 
exhortation  is  given,  arguments  urged,  and 
all  due  means  used  to  accomplish  this 
collection  for  the  poor  distressed  christians. 
Note,  4.  That  amongst  christians  renown- 
ed for  gifts  and  parts,  costly  duties  come 
hardly  off;  else  what  needed  this  also? 
And  yet  it  is  not  the  cheap  duties  of  reli- 
gion, (such  are  prayer,  hearing  the  word, 
and  receiving  sacraments,)  but  the  costly 
duties  of  charily,  that  must  evidence  the 
truth  of  our  faith  and  love;  which  are 
certainly  dead,  if  barren  and  destitute  of 
these  fruits. 

20  Avoiding  this,  that  no  man 
should  blame  us  in  this  abundance 
which  is  administered  by  us  :  21 
Providing  for  honest  things,  not 
only  in  the  sight  of  the  Lord,  but 
also  in  the  sight  of  men.     22  And 


we  have  sent  with  them  our  brother, 
whom  we  have  oftentimes  proved 
diligent  in  many  things,  but  now 
much  more  diligent,  upon  the  great 
confidence  which  I  have  in  you. 

Note  here,  The  holy  wisdom  of  this  great 
apostle,  in  joining  some  other  persons  with 
himself,  as  Titus  and  Luke,  &c.  in  the  dis- 
tribution of  this  charity  ;  lest  evil-minded 
men  should  suspect  him  of  dishonesty,  he 
takes  care  to  cut  off  all  occasion  of  sus- 
picion, that  he  either  kept  any  part  of 
this  large  contribution  to  himself,  or  dis- 
tributed it  unfaithfully  unto  others ;  Avoid- 
ing this,  that  no  ?nan  should  blame  us. 
Note,  2.  The  reason  also  assigned  by  the 
apostle  for  this  his  prudential  management ; 
namely,  because  as  a  minister  and  a  chris- 
tian he  was  obliged  to  provide  and  take 
care  that  all  things  be  done  blamelessly  in 
the  sight  of  men,  as  well  as  faithfully  in 
the  sight  of  God.  The  apostle  by  this  his 
example,  recommends  to  all  ministers  and 
private  christians  a  prudential  foresight  of 
such  scandalous  imputations  as  they  may 
be  exposed  to  by  the  world,  let  their  sin- 
cerity in  their  actions  be  what  it  will  ; 
and  lets  us  see  how  we  ought  to  provide 
against  them.  Any  one  of  these  upright 
persons  alone,  either  St.  Paul  alone,  Titus 
alone,  or  St,  Luke  alone,  were  sufficient  to 
be  entrusted  alone  with  the  distribution  of 
this  charity  ;  but  the  apostle  did  not  know 
what  a  censorious  world  might  say  ?  and 
therefore,  to  cut  off  ail  occasion,  and  to 
prevent  all  suspicion,  he  wisely  appoints  se- 
veral persons  to  be  witnesses  of  this  action. 
If  there  be  not  in  some  cases  overmuch 
caution,  all  is  too  little,  and  not  enough. 

23  Whether  any  do  enquire  of 
Titus,  he  is  my  partner  and  fellow- 
helper  concerning  yon  :  or  our  bre- 
thren be  enquired  of,  they  are  the 
messengers  of  the  churches,  and  the 
glory  of  Christ.  24  Wherefore  show 
ye  to  them,  and  before  the  church- 
es, the  proof  of  your  love,  and  of 
our  boasting  on  your  behalf. 


Observe  here,  What  pains  the 
fakes  to  answer  all  cavils  and  objections 
that  might  hinder  the  free  collection  and 
regular  distribution  of  this  charity.  Some 
might  pretend,  possibly,  to  say  then,  (as 
many  amongst  us  do  now,)  "  We  know 
not  into  whose  hands  this  charity-money 


Cliap.  IX. 


II  CORINTHIANS. 


275 


may  fall  ;  wo  know  not  whether  ever  they 
shall  be  the  better  for  if,  for  whom  it  was 
intended."  Therefore,  says  St.  Paul,  if 
any  make  that  objection,  iiiat  they  do  not 
know  Titus,  and  inquire  after  him,  or  his 
trustiness,  tell  them  he  is  my  coadjutor, 
my  partner  and  feilow-helper  in  converting 
you  to  Christianity  ;  and  if  the  other  two 
be  inquired  after,  they  are  our  brethren, 
the  messengers  of  the  churches,  and  the 
glory  of  Christ ;  that  is,  the  instruments  of 
his  glory  ;  therefore  let  these  messengers 
see,  and  the  churches  which  did  depute 
them,  the  proof  of  your  love  to  me  and  to 
the  saints,  and  that  I  did  not  boast  of  your 
liberality  in  vain.  Note  here.  The  high 
honour  which  St.  Paul  puts  upon  the  min- 
isters of  the  gospel,  in  calling  them  the 
glory  of  Christ,  that  is,  the  glory  of  the 
gospel  of  Christ,  the  glory  of  the  christian 
profession,  the  instruments  of  Christ's  glory, 
by  whom  his  honour  and  glory  is  greatly 
promoted ;  persons  who  by  their  exemplary 
gloriousness  did  bring  much  honour  and 
glory  to  Christ.  This  title  I  conceive  shows 
both  our  dignity  and  duty  ;  our  dignity,  in 
that  Christ  accounts  us  his  glory  when  we 
are  found  faithful  to  him  ;  as  the  faithful- 
ness of  an  ambassador  redounds  to  the 
glory  and  honour  of  the  prince  that  sends 
him.  And  it  points  out  our  duty,  to  pro- 
mote the  glory  of  Christ,  to  pray  and  en- 
deavour that  he  would  use  us  as  instru- 
ments for  the  advancement  of  his  glory  ; 
that  as  we  glorify  him  on  earth,  ne  may 
glory  in  us,  and  be  glorified  by  us,  before 
his  Father  in  heaven,  and  we  be  presented 
faultless  before  the  presence  of  his  glory 
with  exceeding  joy.     Arne?]. 

CHAP.  IX. 

The  argument  of  tin's  is  the  same  with  that  of  the 
foregoing  chapters  ;  namely,  to  excite  the  Co- 
rinthians to  a  liberal  and  cheerful  contribution 
towards  the  poor  saints  at  Jerusalem,  which  were 

J  then  under  pressing  necessities  ;  and  having  laid 
several  arguments  before  them  to  quicken  them 
to  the  duty,  he  comes  now  to  give  directions 
concerning  the  right  and  acceptable  performance 
of  the  duty,  advising  them  to  give  liberally,  be- 
cause God  had  abundantly  blessed  and  increased 
them  ;  and  cheerfully,  because  the  Lord  loveth 
a  cheerful  giver. 

'C'OR  as  touching  the  ministering 
to  the  saints,  it  is  superfluous 
for  me  to  write  to  you  :  2  For  I 
know  the  forwardness  of  your  mind, 
for  which  I  boast  of  you  to  them  of 
Macedonia,  that  Achaia  was  ready 
a  year  ago  ;  and  your  zeal  hath  pro- 
voked verv  manv. 


Observe  here.  The  holy  art  and  skill  of 
this  wise  and  great  apostle,  in  promoting 
forward,  and  putting  on  these  Corinthians 
to,  this  work  of  pious  charity  :  he  insinu- 
ates their  present  forwardness,  to  provoke 
them  to  farther  forwardness  ;  he  tells  them, 
it  was  superfluous  for  him  to  use  farther  ar- 
guments with  them  ;  for  their  forwardness 
was  known  unto  him,  and  boasted  of  by 
him,  to  the  Macedonians,  that  the  christians 
in  Achaia  (of  which  Corinth  was  the  chief 
city)  had  made  a  proposal  to  supply  the 
poor  saints  of  Judea  a  year  ago  ;  and  that 
their  zeal  therein  had  provoked  very  many 
to  the  like  forwardness.  It  is  very  happy, 
when  the  ministers  of  Christ  find  their 
people  forward  and  ready  to  every  good 
work,  to  costly  works  of  charity  especially  ; 
yet  it  will  be  their  wisdom,  by  commend- 
ing their  people  for  what  they  have  done, 
to  encourage  them  to  do  farther ;  not  only 
for  increasing  their  own  reward,  but  for  pro- 
voking many  to  do  the  like  :  I  know  the 
forwardness  of  your  mind,  and  that  your 
zeal  hath  provoked  very  many. 

3  Yet  have  I  sent  the  brethren, 
lest  our  boasting  of  you  should  be 
in  vain  in  this  behalf;  that,  as  I 
said,  ye  may  be  ready :  4  Les*^ 
haply  if  they  of  Macedonia  come 
with  me,  and  find  you  unprepared, 
we  (that  we  say  not,  ye)  should  be 
ashamed  in  this  same  confident 
boasting.  5  Therefore  I  thought  it 
necessary  to  exhort  the  brethren, 
that  they  would  go  before  unto  you, 
and  make  up  before-hand  your  boun- 
ty, whereof  ye  had  notice  before, 
that  the  same  might  be  ready,  as  a 
matter  of  bounty,  and  not  as  of 
covetousness. 

As  confident  and  fully  persuaded  as  the 
apostle  was  of  the  readiness  and  willingness 
of  mind  that  was  found  in  the  Corinthians 
towards  this  charitable  contribution,  yet  he 
judgeth  it  both  expedient  and  necessary 
to  send  the  brethren  before  to  them,  to  get 
all  things  ready,  the  collection  finished  and 
over  ;  that  so  when  he  himself,  and  the 
Macedonians,  should  come  to  Corinth,  he 
might  not  be  put  to  blush  for  them,  having 
made  great  boasts  of  their  charity,  but  find- 
ing no  deeds  :  and  also  he  desires  their  col- 
lection may  be  ready,  with  respect  to  them- 
selves, that  so  their  beneficence  may  ap- 
T  2 


276 


II  CORINTHIANS. 


Chap.  IX. 


pear  to  be  their  own  free  bounty,  and  not 
a  collection  difficultly  extorted  from  them, 
as  from  covetous  men,  who  give  grudgingly 
and  unwillingly.  Note  here,  1.  That  it  is 
very  lawful  for  the  ministers  of  Christ  to  use 
an  holy  craft,  and  innocent  guile,  lo  draw 
men  to  a  speedy  compliance  with  their  duty, 
sometimes  by  engaging  their  reputation  in 
it,  and  sometimes  alluring  them  by  just 
praises  to  the  doing  of  it.  Thus  our  apostle 
did  here.  Note,  2.  That  the  readiness 
which  St.  Paul  h6re  presses  them  to,  is  not 
the  readiness  of  the  mind,  but  the  readi- 
ness of  the  action  -.  he  was  well  satisfied, 
that  they  were  ready  in  their  preparation  of 
the  mind  long  ago,  but  he  presses  them  to 
finish  the  collection,  of  which  he  had  so 
much  boasted  to  the  Macedonians.  Note, 
3.  How  the  blessed  apostle  did  consult  the 
Corinthians'  honour  and  reputation  equally 
with  his  own,  and  was  as  desirous  to  pre- 
vent reflection  upon  them  as  upon  himself  : 
he  would  not  have  them  ashamed,  no  more 
than  himself,  at  his  coming  among  them. 
Note,  4.  That  a  liberal  free-giving  to  the 
saints  in  distress,  is  called  here  x«P'C  icai 
ivXoyia,  grace  and  blessing  ;  we  translate 
it  bounty/.  It  is  called  grace,  because  an 
heart  to  give  liberally  is  wrought  in  us  by 
the  grace  of  God  ;  the  world  shuts  up  our 
hearts  till  God  opens  them;  and  if  the 
heart  be  open,  the  hands  will  not  be  shut : 
and  works  of  charity  are  a  blessing  of 
God  with  our  substance,  and  the  way  and 
means  to  produce  his  blessing  upon  our  sub- 
stance. Giving  to  distressed  saints  in  pro- 
portion to  what  God  has  given  us,  is  by- 
Almighty  God  accounted  a  blessing  of 
him,  and  a  blessing  of  our  fellow-brethren  : 
and  whoever  thus  blesses  God  shall  be 
blessed  by  him.  Note,  5.  That  the  Co- 
rinthians being  a  very  rich  and  wealthy 
people,  the  apostle  stirs  them  up  to  an 
abundant  charity.  Where  God  gives  much, 
he  expects  much  :  but  how  many,  alas, 
grudge  God  a  little  of  his  own  ;  and  how 
difficultly  is  that  little  drawn  from  them, 
like  drops  of  blood  !  Whereas  to  give  alms 
purely  to  satisfy  the  importunity  of  others, 
or  out  of  shame,  misses  of  its  reward  before 
God. 

6  But  this  /  smj.  He  which  sow- 
flh  sparingly  shall  reap  also  spar- 
ingly ;  and  he  which  soweth  bonnti- 
fully  shall  reap  also  bountifully.  7 
Every  man  according  as  he  pur- 
j>oseth  in  his  heart,  so  let  him  give  ; 


not  grudgingly,  or  of  necessity  ;  for 
God  loveth  a  cheerful  giver. 

Here  the  apostle  comes  to  direct  the  Co- 
rinthians how  and  after  what  manner  they 
should  give  their  alms,  so  as  to  secure  a 
blessing,  namely,  deliberately.  1,  As  he 
purposeth  in  his  heart  so  let  him  give  ; 
as  he  determined  and  resolved  within  him- 
self. When  a  christian  gives,  he  must  take 
care  that  it  be  his  own  act  as  much  as  he 
can.  Some  men  give  what  they  did  never 
intend,  and  bestow  what  they  did  never 
choose  or  design  to  bestow.  Importunity 
extorts  charity  from  some ;  they  give,  to 
get  rid  of  the  noise,  and  purchase  their  quiet 
with  their  alms  ;  whereas  the  liberal  man 
devises  liberal  things,  tlie  good  man  lays 
by  in  store  what  he  intends  to  bestow 
in  alms.  2.  Freely  and  bountifully  ;  For 
he  that  soweth  bountifully,  shall  reap 
also  bountifully  ;  that  is,  he  that  giveth 
liberally  to  the  poor,  shall  be  rewarded  h- 
berally  by  God  ;  no  wise  man  will  pinch 
his  ground  of  the  seed.  The  proportion, 
or  how  much  every  one  should  give,  can- 
not be  determined,  because  that  must  be 
measured  according  to  the  ability  of  him 
that  giveth,  and  according  to  the  necessity 
of  him  that  receiveth.  3.  Cheerfully,  not 
grudgingly  or  of  necessity  ;  for  the  Lord 
loveth  a  cheerful  giver.  In  all  thy  gifts 
show  a  cheerful  countenance,  says  the  wise 
man  ;  let  us  give  with  the  same  cheerful- 
ness that  we  should  receive,  and  be  as  will- 
ing to  give  as  the  needy  are  to  receive ;  nay, 
it  is  our  duty  to  seek  out  objects,  for  some 
of  Christ's  members  have  as  great  modesty 
as  they  have  necessity,  and  cannot  speak 
for  themselves.  And  let  none  think  that 
this  liberality  will  prejudice  their  estates; 
no,  'tis  men's  lusts  that  undo  them,  and  not 
their  charity. 

8  And  God  is  able  to  make  all 
grace  abound  toward  you  ;  that  ye, 
always  having  all-sufficiency  in  all 
things,  may  abound  to  every  good 
work  :  1>  (As  it  is  written,  He  hath 
dispersed  abroad  ;  he  hath  given  to 
the  poor  :  his  righteousness  remain- 
eth  for  ever. 

Here  the  apostle  tacitly  answers  the  com- 
mon objection  against  liberal  alms-giving ; 
men  are  afraid  they  shall  want  themselves, 
what  they  give  away  to  others.  No,  says 
the  apostle,  God  is  able  to  make  all  grace 
and  mercy  shown  by  you  to  abound  the 


Chap.  IX. 


CORINTHIANS. 


277 


more  towards  you  ;  lliat  you,  having  a 
sufficiency  of  the  comforts  of  this  hfe,  may 
abound  in  every  good  work  of  ciiarity 
towards  others.  As  if  he  had  said,  Be  not 
afraid  to  give,  nor  sparing  in  giving  ;  for 
hereby  you  make  God  your  deblor,  and 
you  will  find  him  an  all-sutticient  paymas- 
ter ;  he  will  repay  you  both  in  temporals 
and  spirituals.  Thou  shalt  receive  silver 
for  thy  brass,  gold  for  thy  silver,  grace  for 
thy  gold,  a  treasure  in  heaven  for  ihy  dross 
on  earth  ;  nay,  your  gold  and  silver  will 
multiply  here,  as  seed  sown  when  scattered 
with  a  wise  and  prudent  hand."  The 
apostle  here  engages  God's  all-sufficiency 
for  it ;  God  will  show  his  all-sufficiency,  in 
giving  you  an  all-sufficiency  in  all  things  ; 
only  we  must  remember,  that  we  are  to 
allow  time  ;  for  Almighty  God  loves  to  be 
trusted  upon  his  word  :  and  those  that  will 
not  give  him  credit,  let  them  try  if  they 
can  improve  their  estates  better,  or  put  them 
into  sater  hands. 

10  Now  he  that  ministcreth  seed 
to  the  sower  both  minister  bread  for 
your  food,  and  multiply  your  seed 
sown,  and  increase  the  fruits  of  your 
righteousness  ;  11  Being  enriched 
in  every  thing  to  all  bountifiilness, 
which  causeth  tiirough  us  thanks- 
giving to  God. 

Some  look  upon  these  words  as  a  prayer, 
others  as  a  promise,  that  as  Almighty  God 
blessed  the  increase  of  the  earth  so  largely, 
that  it  sufficeth  for  the  nourishment  of  men, 
and  for  seed  to  sow  again  ;  in  like  manner 
would  he  supply  all  their  wants,  and  grant 
them  ability  to  supply  the  wants  of  others, 
and  plentifully  reward  them  for  all  the 
fruits  of  their  rigliteousness  and  mercy  ;  and 
they  being  thus  enriched  by  the  goodness 
of  God,  and  exercising  all  bountifulness  to- 
wards their  brethren,  much  thanksgiving 
and  praise  upon  that  occasion  is  given  unto 
God.  In  these  last  words  is  couched  an 
argument  farther  to  press  the  Corinthians 
to  this  liberality  ;  namely,  that  it  would 
cause  both  the  ministers  of  Christ,  the  dis- 
pensers of  this  charity,  and  also  the  poor 
saints,  the  receivers  of  it,  to  offer  up  inces- 
sant praises  and  thanksgivings  to  God  for 
the  same. 

12  For  the  administration  of  this 
service  not  only  supplieth  the  want 
of  the  saints,  but  is  abundant  also 


by  many  thanksgivings  unto  God  ; 
13  (Whiles  by  the  experiment  of 
this  ministration  they  glorify  God 
for  your  professed  subjection  unto 
the  gospel  of  Christ,  and  for  i/ou?- 
liberal  distribution  unto  them,  and 
nnto  all  men;)  14  And  by  their 
prayer  for  jou,  which  long  after 
you  for  the  exceeding  grace  of  God 
in  you. 

Still  our  apostle  proceeds,  by  way  of  mo- 
tive, farther  to  excite  and  stir  up  the  Co- 
rinthians to  this  charitable  contribution, 
from  sundry  considerations;  namely,  1st, 
That  it  would  be  a  very  seasonable  sup- 
ply to  the  church's  wants,  who  were  at  this 
time  in  great  want  of  it.  Now  the  season- 
ableness  of  any  mercy  adds  greatly  to  the 
worth  and  value,  to  the  pleasure  and  sweet- 
ness, of  it.  2dly,  That  it  would  occasion 
repeated  praises  and  incessant  thanksgivings 
to  God,  for  many  persons,  and  upon  many 
accounts.  3dly,  This  distribution  of  yours, 
says  the  apostle,  will  be  a  convincing  ex- 
periment, evidence,  and  demonstration,  of 
your  professed  subjection  to  the  gospel,  and 
that  your  faith  is  not  barren  and  ineffectual. 
No  better  evidence  of  our  real  subjection  to 
the  gospel  of  Christ,  than  a  cheerful  com- 
pliance, not  with  the  cheap,  but  with  the 
costly  duties  of  Christianity.  Lastly,  For 
your  alms,  you  will  engage  a  stock  of  pray- 
ers going  for  you :  this  will  procure,  yea, 
provoke  them  to  pray  night  and  day  for 
you  ;  nay,  not  only  engage  prayer  for  you, 
but  it  will  also  draw  forth  their  love  and 
fervent  affection  towards  you,  make  them 
very  desirous  of  your  acquaintance,  having 
received  such  an  experiment  of  the  grace  of 
God  that  is  in  you. 

15  Thanks  be  unto  God  for  his 
unspeakable  gift. 

Here  the  apostle  concludes  his  discourse 
upon  this  great  argument  with  a  doxology, 
praising  and  blessing  God  for  putting  it 
into  their  hearts  in  so  liberal  a  manner  to 
relieve  the  necessities  of  the  saints,  by 
which  so  much  glory  did  redound  to  God, 
and  so  much  honour  to  the  christian  reli- 
gion. This  he  calls  not  barely  an  admira- 
ble, but  an  unspeakable,  gift ;  because  a 
gift  by  which  God  was  so  much  glorified, 
the  gospel  adorned,  the  poor  saints  so  much 
comforted,  and  they  themselves  so  plen- 
tifully rewarded  :  Thanks  be  to  God  for 
/lis  unspeakable  gift.     But  if  the  Corinthi- 


278 


II  CORINTHIANS. 


Chap.  X. 


ans'  charity  was  an  unspeakable  gift,  what 
was  the  gift  of  Christ  ? — the  gift  of  God  to 
a  lost  world,  to  whom  this  title  of  unspeak- 
able doth  best  agree :  who  is  the  author 
and  finisher  of  all  grace,  and  particularly 
of  this  noble  grace  of  charity  in  the  hearts 
of  his  people ;  for  he  sends  his  Holy  Spirit, 
and  pours  into  their  hearts  his  most  excel- 
lent grace  of  charity,  the  very  bond  of 
peace,  and  of  all  virtues,  without  which 
whosoever  liveth  is  counted  dead  before 
him.  Eternal  thanks  then  be  to  Christ  for 
this  admirable  gift  of  charity,  and  thanks 
be  to  God  for  the  unspeakable  gift  of  Christ. 
Amen. 

CHAP.  X. 

Our  apostle  having  in  the  former  chapters  plead- 
ed with  the  Corinthians  on  the  behalf  of  the 
poor  christians  in  Judea,  he  comes  in  this 
chapter  to  plead  for  himself,  and  to  vindicate 
his  authority  from  the  contempt  cast  upon  it 
by  the  false  apostles,  who  pretended  to  say, 
that  when  he  was  personally  present,  he  was 
humble  and  mild ;  but  when  absent,  severe  and 
bold  :  thus  unworthily  interpreting  his  gentle- 
ness, condescension,  and  winning  affability,  to 
be  no  better  than  a  fawning  upon  them  for  false 
ends.  Wherefore  he  gives  thera,  in  this  chapter, 
to  understand,  that  he  was  well  acquainted  with 
their  vilifying  reflections  and  calumnies,  which 
were  both  unreasonable  and  unjust,  and  that  he 
resented  them  as  such. 

"VTOW  I  Paul  myself  beseech  you, 
by  the  meekness  and  gentleness 
of  Christ,  who  in  presence  am  base 
among  you,  but  being  absent  am 
bold  toward  you  :  2  But  I  beseech 
you,  that  I  may  not  be  bold  when  I 
am  present  with  that  confidence, 
wherewith  I  think  to  be  bold  against 
some,  which  think  of  us  as  if  we 
walked  according  to  the  flesh. 

Observe  here,  1.  The  charge  brought  in 
unjustly  against  St.  Paul  by  the  false  apos- 
tles ;  that  when  he  was  present  with  the 
Corinthians,  he  was  low  and  humble 
enough,  to  some  degree  of  baseness ;  but 
when  absent,  that  then  he  writes  like  a  lord 
to  them,  and  exercises  an  authority  witli 
pride  and  imperiousness  over  them.  The 
greatest  apostle,  no  more  than  the  meanest 
minister  of  Jesus  Christ,  cannot  expect  pro- 
tection from  slander  and  false  accusation. 
Observe,  2.  The  pious  and  prudent  course 
which  the  apostle  takes  for  his  own  neces- 
sary and  just  vindication  ;  he  beseeches 
Ihem,  by  all  that  meekness  and  gentleness 
which,  according  to  the  command  and 
example  of  Christ,  he  desired  to  express 
towards  them,  firmly  to  believe  that  he  de- 


sired nothing  more  than  not  to  be  forced  to 
use  his  power  with  that  boldness  towards 
them,  which  he  feared  he  must  use  against 
the  false  apostles,  who  accused  him  of  too 
much  servility  and  meanness  in  his  be- 
haviour amongst  them,  and  reproached  his 
ministry  as  carnal  and  self-seeking. 

3  For  though  we  walk  in  the 
flesh,  we  do  not  war  after  the  flesh  : 

That  is,  "  Although  I  yet  dwell  in  the 
body,  and  consequently  am  not  free  from 
human  infirmities  and  weaknesses;  yet 
neither  my  ministry  nor  my  life  are  from 
fleshly  principles,  by  fleshly  means,  nor  for 
fleshly  ends."  The  best  and  holiest  of 
men  in  this  life  walk  in  the  flesh ;  they 
are  clothed  with  a  n)ortal  body,  but  they 
do  not  war  after  the  Jlesh,  they  do  not 
fight  under  the  banner  of  corrupt  nature. 
Here  note.  The  christian  life  described  ;  it 
is  a  warfare  ;  We  war.  It  is  a  life  of  vi- 
gorous opposition.  The  christian  has  many 
enemies  to  conflict  with,  and  to  contend 
against,  both  outward  and  inward  enemies  : 
in  a  passive  sense,  he  is  a  man  of  strife 
and  contention  ;  his  hand  is  against  many, 
and  many  hands  against  him.  He  doth 
manage  a  war  for  the  flesh,  but  against  the 
flesh  ;  and  in  the  next  verse  he  tells  us  with 
what  weapons  he  managed  this  war. 

4  For  the  weapons  of  our  war- 
fare are  not  carnal,  but  mighty 
through  God  to  the  pulling  down 
of  strong  holds  ;  5  Casting  down 
imaginations,  and  every  high  thing 
that  exalteth  itself  against  the  know- 
ledge of  God,  and  bringing  into  cap- 
tivity every  thought  to  the  obedience 
of  Christ ; 

Observe  here,  1.  That  as  the  life  of  every 
christian  is  a  continual  warfare,  so  the 
ministers  of  the  gospel  are  more  eminently 
men  of  war ;  they  fight  against  principal- 
ities and  powers ;  and  the  devil  draws  up 
his  full  strength  to  pull  down  the  office  of 
his  ministry,  which  is  erected  for  the  pull- 
ing down  the  strong  holds  of  him  and  his 
kingdom.  Observe,  2.  The  weapons  which 
these  spiritual  warriors,  the  ministers  of  the 
gospel,  do  make  use  of  in  their  conflict  and 
combat  with  sin  and  Satan  :  The  weapons 
of  our  warfare  are  not  carnal  but  spirit- 
ual.  They  are  not  carnal  or  fleshly  wea- 
pons that  we  use,  neither  fraud  nor  flattery, 
nor  force  J  but  spiritual  armour,  with  which 


Chap.  X. 


II  CORINTHIANS. 


279 


we  batter  tlie  fortresses  of  sin  and  Satan  ; 
namely,  the  sword  of  the  Spirit,  the  word 
of  God,  the  plain  and  persuasive  preaching 
of  the  gospel,  the  Holy  Spirit,  miracles  of 
all  sorts,  eminent  wisdom  and  patience,  ex- 
emplary zeal  and  courage  in  executing  and 
inflicting  the  censures  of  the  church  upon 
the  disobedient.  Observe,  3.  These  wea- 
pons are  called  m/g/ih/,  but  mighty  through 
God  ;  that  is,  as  quickened  by  the  power 
and  presence  of  God's  Spirit.  Then  is  our 
ministry  mighty,  when  made  mighty 
through  God.  The  spirits  of  darkness  can- 
not be  conquered  but  by  spiritual  weapons. 
It  is  as  impossible  to  make  an  impression  with 
your  finger  upon  a  wall  of  brass,  as  for  the 
best  sermon  in  the  world  to  make  an  effec- 
tual impression  upon  a  sinner's  will,  with- 
out the  co-operation  and  concurring  assist- 
ance of  the  Holy  Spirit :  T/ic  weapons  of 
our  warfare  are  spiritual,  and  migliti/ 
through  God.  'Tis  the  Spirit  that  gives 
them  their  success  and  efficacy  :  there  is  a 
real  spiritual  power  and  energetical  presence 
of  Christ  in  his  own  institutions  and  ap- 
pointments. When  the  sword  of  his  Spirit 
is  taken  into  the  hand  of  the  Spirit,  it  works 
■wonders.  Observe,  4.  The  great  and 
good  execution  which  these  spiritual  wea- 
pons do  effect  and  accomplish,  when  thus 
accompanied  with  the  power  of  God  :  they 
are  mighty  to  the  pulling  down  of  strong 
holds.  By  which  some  do  understand  a 
particular  beloved  lust ;  a  special  sin,  by 
which  Satan  keeps  and  holds  possession 
of  the  sinner's  heart.  Others  under- 
stand it  more  generally  of  every  thing  that 
opposeth,  resisteth,  and  hindereth,  the 
success  of  the  gospel ;  and  particularly  the 
stubborn  will  of  the  sinner,  which  is  so 
strong  an  hold,  that  no  power  short  of  an 
almighty  power  can  influence  it  to  sur- 
render :  Casting  down  imaginations,  or 
reasonings,  and  proud  conceits ;  and  par- 
ticularly unbelief,  in  which  sinners  fortify 
themselves  against  the  convictions  of  the 
word,  disdaining  to  submit  themselves  to 
the  abasing,  humbling,  and  self-denying 
way  of  the  gospel.  But  behold  the  glorious 
conquest  which  the  gospel  of  Christ  ob- 
tains over  sinners  thus  fortified  against  it ; 
It  casts  down  imaginations,  and  pulls 
down  every  strong  hold.  Thus  the  minis- 
try of  the  gospel  spoils  Satan  of  his  armour 
in  which  he  trusted,  by  showing  the  sinner 
that  all  this  can  be  no  defence  to  his  soul 
against  the  wrath  of  God.  Observe,  5. 
The  improvement  of  the  victory  :  the  gospel 
doth  not  only  lead  away  these  enemies 


spoiled,  but  brings  them  into  captivity  and 
obedience  to  itself.  O  happy  and  blessed 
conquest!  Sinners  do  not  only  lay  down 
their  arms,  and  fight  no  more  against  Christ, 
but  they  repair  to  his  camp,  and  fight  for 
him  with  those  reasonings  of  theirs  which 
before  were  employed  against  him.  O 
blessed  victory,  where  the  conqueror  and 
conquered  both  triumph  together  ! 

6  And  having  in  a  readiness  to 
revenge  all  disobedience,  when  your 
obedience  is  fulfilled. 

That  is,  having  in  a  readiness  that  which 
will  revenge  all  disobedience  upon  refractory 
and  stubborn  offenders,  (namely,  the  power 
of  excommunication,)  and  both  authority 
and  ability  to  inflict  such  corporal  punish- 
ment as  he  judged  fit,  by  delivering  them 
unto  Satan  ;  which  power  he  resolved  to 
make  use  of,  when  the  greater  part  of  them 
were,  by  their  obedience  to  his  admonitions, 
reduced  to  good  order  again.  Where  note. 
That  the  apostle  defers  the  excommunicating 
and  censuring  the  offenders  amongst  them, 
they  being  very  many,  till  he  had,  by  ex- 
hortation and  argument,  brought  over  as 
many  as  possibly  he  could  unto  obedience. 
There  is  no  place  for  severe  remedies,  when 
the  diseases  have  taken  and  infected  the 
whole  church  :  the  offenders  in  the  church, 
when  very  many,  cannot  be  easily  punished ; 
for  when  great  multitudes  are  concerned, 
they  are  like  to  draw  great  multitudes  after 
them.  The  apostle's  practice  in  this  case 
here,  is  a  good  pattern  for  our  imitation, 
not  to  be  too  forward,  rash,  and  hasty,  in 
denouncing  the  censures  of  the  church,  but 
to  proceed  prudently  and  gradually ;  first 
using  all  fair  means  and  gentle  methods, 
and  waiting  with  all  patience  for  the  reduc- 
ing them  to  their  duty  who  will  be  reduced, 
and  then  revenging  the  glory  and  honour 
of  God  only  upon  such  as  will  by  no 
means  be  reclaimed  or  reduced. 

7  Do  ye  look  on  things  after  tlie 
outward  appearance  ?  If  any  man 
trust  to  himself  that  he  is  Christ's, 
let  him  of  himself  think  this  again, 
that,  as  he  is  Christ's,  even  so  are 
we  Christ's. 

Because  the  false  apostles  had  taught  the 
Corinthians  to  despise  St.  Paul,  upon  the 
account  of  his  mean  appearance :  he  here 
expostulates  with  them,  and  desires  to  know 
whether  they  would  judge  of  men  by  out- 
ward  appearance,  or  by  inward  worth  ? 


280 


II  CORINTHIANS. 


Chap.  X. 


As  if  he  had  said,  "  Are  yc  so  weak  as  to 
judge  of  me  by  my  outward  person,  by  my 
bodily  presence,  by  llie  meanness  of  my 
garb,  by  tiie  smallness  of  my  stature,  by 
my  outward  aspect  and  countenance  ?  But 
if  you  will  judge  of  me,  and  the  pretended 
apostles,  by  ministerial  gifts  and  autfiority 
received  from  Christ,  surely  T  have  as  much 
to  show  of  these  as  they  can  pretend  to 
show  ;  for  in  nothing  was  I  behind  the  very 
chiefest  apostles.  There  is  no  judging  of 
men,  much  less  of  minister?,  by  outward 
appearances :  much  real  worth  sometimes 
lodges  within,  when  nothing  but  what  is 
despicable  and  contemptible  appears  with- 
out. 

8  For  thoiigli  I  should  boast 
somewhat  more  of  our  authority, 
(which  (he  Lord  hatli  given  us  for 
edification,  and  not  for  jour  de- 
struction,) I  should  not  be  ashamed  : 

As  if  the  apostle  had  said,  "  I  have  not 
only  an  equal  power  and  authority  with 
those  which  despise  me,  (the  false  teachers,) 
but  I  have  an  authority  and  power  which 
they  cannot,  dare  not,  will  not,  pretend 
unto  ;  namely,  the  power  to  inflict  corpo- 
ral punishments  upon  obstinate  and  contu- 
macious offenders,  and  delivering  them  up 
to  Satan  ;  which  power  if  at  any  time  I 
make  use  of  it,  it  is  for  edification,  not  for 
destruction.  This  rod  is  not  to  be  used 
rashly,  but  discreetly  by  me.  Observe  we, 
and  learn  from  hence,  an  excellent  rule, 
Never  to  handle  the  censures  of  the  church 
(those  edged  tools)  but  with  care  and  cau- 
tion, with  an  intention  to  retorm,  not  to 
ruin  ;  to  save,  not  to  destroy  :  the  church's 
power  is  for  edification,  not  for  destruction. 

9  That  I  may  not  seem  as  if  I 
would  terrify  you  by  letters.  10 
For  his  letters  (say  they)  ore  weighty 
and  powerful  ;  but  his  bodily  pre- 
sence is  weak,  and  his  speech  con 
temptible.  1 1  Let  such  an  one 
think  this,  that,  such  as  we  are  in 
word  by  letters  when  we  are  absent, 
such  wilt  we  be  also  in  deed  when 
we  are  present. 

Our  apostle  here  goes  on,  vindicating 
himself  from  the  aspersions  and  reflections 
which  the  false  teachers  cast  upon  him. 
They  told  the  Corinthians,  that  St.  Paul's 
letters  were  indeed  severe  and  authoritative. 


terrifying  and  aflrighting:  but  his  personal 
presence  was  weak,  and  his  speech  con- 
temptible. Tradition  tells  us,  that  Paul 
(according  to  his  name)  was  a  man  of  a 
very  little  stature,  and  his  voice  answerably 
small ;  whence  probably  the  false  apostles 
took  occasion  to  raise  this  report  of  iiis 
presence  and  speech.  St.  Chrysostom  says, 
that  St.  Paul's  stature  was  low,  his  body 
crooked,  his  head  bald  ;  and  when  it  is 
added,  that  /lis  speech  was  conte7}iptid/e, 
it  cannot  be  understood  as  if  it  were  so  for 
want  of  eloquence,  but  it  is  thought  this 
refers  rather  to  some  infirmity,  or  natural 
impediment,  which  the  apostle  might  have 
in  his  speech.  The  gift  of  knowledge  and 
learning,  and  the  gift  of  utterance  and  elo- 
cution, as  they  are  distinct  in  their  nature, 
so  they  are  separable  in  their  subject,  and 
do  not  always  go  together;  a  person  of  the 
profoundest  knowledge  is  not  always  happy 
m  elocution  and  utterance.  However,  in 
these  false  teachers  we  see  the  constant  me- 
thod and  practice  of  impostors  and  sedu- 
cers ;  namely,  to  asperse  and  lessen  all  that 
stand  in  their  light :  this  is  an  old  way  of 
insinuating  into  the  people.  The  false 
apostles  feared  they  should  never  reign  at 
Corinth,  but  by  bringing  St.  Paul  into  dis- 
esteem  with  the  Corinthians  ;  therefore  they 
say,  His  letters  arc  ireighti/,  but  his  bo- 
dily presence  weak.  But  the  apostle,  ver. 
11.  gives  them  to  understand  that  they 
should  find  him  the  same  both  absent  ani 
present;  and  that  his  deeds  then  should 
appear  as  awful  as  his  words  now ;  that 
when  he  came  again,  he  would  not  spare, 
but  punish  all  disobidience.  Note  here. 
That  the  thing  which  St.  Paul  would  have 
his  accusers  fear,  was  that  by  the  miracu- 
lous gift  of  the  Holy  Ghost  given  to  him, 
to  inflict  corporal  punishments  upon  diso- 
bedient persons,  they  should  speed  as  Ely- 
mas  did.  Acts  xiii.  3.  who  was  smitten 
with  blindness,  &c. 

12  For  we  dare  not  make  our- 
selves of  the  number,  or  compare 
ourselves  with  some  that  commend 
themselves :  but  they  measuring 
themselves  by  themselves,  and  com- 
paring themselves  among  themselves, 
are  not  wise :  13  But  we  will  not 
boast  of  things  without  o?/r  measure, 
but  according  to  the  measure  of  the 
rule  which  God  hath  distributed  to 
us,  a  measure  to  reach  even  unto 
vou.       14  For  we  stretch   not  our- 


Chap. X. 


II  CORINTHIANS. 


•201 


\  selves  beyond  our  measure,  as  (hough 
we  reached  not  unto  \oii  :  for  we 
are  conic  as  far  as  to  you  also  in 
preaching  the  £i;os|iel  of  Christ : 

Observe  here,  1.  St.  Paul's  just  charge, 
which  he  brinp;s  in  against  the  false  apos- 
tles, for  their  pride  and  vanity,  in  com- 
mending themselves,  and  comparing  them- 
selves with  such  as  were  like  themselves : 
They  measuring  themselves  hi/  thejnsclves, 
and  comparing  themselves  amongst  them- 
selves, are  not  wise.  The  reason  why 
many  think  themselves  wiser  than  they  are, 
is,  because  they  compare  themselves  with 
those  that  are  below  themselves,  and 
not  above  them  in  understanding  and 
knowledge,  h  is  an  excellent  mean  to 
keep  us  from  pride,  to  consider  how  many 
are  above  us  in  knowledge  ;  that  there  are 
thousands  so  much  excelling  us  in  under- 
standing, that  our  knowledge  is  but  igno- 
rance, our  strength  but  weakness,  our  faith 
but  unbelief,  our  fruitfulness  but  barren- 
ness, compared  with  theirs.  Observe,  2. 
As  the  pride  and  vanity  of  the  false  apos- 
tles, so  the  great  modesty  and  humility  of 
St.  Paul,  the  true  apostle  of  Christ  Jesus  : 
But  we  will  not  boast  of  things  without 
our  jneasurc,  but  aceording  to  the  mea- 
sure which  God  hath  distributed  to  us. 
Where  note,  The  apostle  makes  his  apostle- 
ship  or  preaching  of  the  gospel,  to  be  as  it 
were  his  spiritual  exercise,  or  running  a 
race,  to  which  he  here  alludes ;  declaring 
that  he  kept  his  province,  his  stage,  his 
compass  of  ground  which  God  had  marked 
out  to  him;  beyond,  or  out  of  which  line, 
whoever  pretends  to  run,  doth  over-extend 
himself,  and  boast  without  his  measure. 
Observe,  3.  That  the  apostle's  line  or  mea- 
sure reached  as  far  as  Corinth,  where  Christ 
never  had  been  preached  ;  thither  be  came, 
and  there  he  first  planted  the  christian  faith 
amongst  them  ;  and  he  takes  occasion  from 
thence,  to  advance  himself  above  the  false 
apostles.  1.  That  he  could  show  a  coin- 
mission  to  preach  to  the  Corinthians;  a 
measure  by  which  God  had  distributed  the 
Corinthians  to  him,  as  his  proper  province, 
which  none  of  them  could  pretend  unto. 
2.  That  whereas  they  went  out  of  the  line, 
leaping  from  one  church  to  another,  he 
went  on  orderly  in  the  conversion  of  church- 
es to  the  faith,  from  Judea,  through  all  the 
interjacent  provinces,  till  he  came  to  Co- 
rinth. 3.  That  whereas  they  came  to  those 
churches  where  the  gospel  had  been  already 
preached,  and  so  could  only  boast  of  things 


made  ready  to  their  hands,  he  preached 
the  gospel  where  Christ  was  not  named 
before. 

15  Not  boastina;  of  things  with- 
out our  measure,  that  is,  of  other 
men's  labour;  but  having-  hope, 
when  your  faith  is  increased,  that 
we  shall  be  enlarged  by  you  accord- 
ing to  our  rule  abundantly,  IG  To 
preach  the  gospel  in  the  regions 
beyond  yon,  and  not  to  boast  in 
another  man's  line  of  things  made 
ready  to  our  liand. 

Here  the  apostle  tells  the  Corinthians, 
that  he  would  not  boast  of  other  men's  la- 
bours, nor  pretend  any  title  to  those  chris- 
tians at  Corinth,  nor  any  where  else,  whom 
others  had  converted,  as  the  false  apostles 
did  ;  notwithstanding  he  declares  iiis  hope, 
that  when  the  gospel  should  have  an  emi- 
nent success  amongst  them,  and  thereby 
their  (tiith  be  increased,  that  the  increase  of 
their  faith  would  increase  his  joy  and  com- 
fort, his  present  advantage  and  future  re- 
ward ;  because  it  was  the  fruit  and  increase 
of  the  seed  which  he  had  himself  sown 
amongst  them.  The  apostle  also  doth 
farther  declare  his  hopes  that  he  should 
preach  the  gospel  beyond  Corinth,  in  the 
region  of  Achaia,  where  it  had  not  been 
preached  before ;  he  being  unwilling  to 
enter  upon  other  men's  labours.  Here  note. 
That  though  ordinary  ministers  are  fixed  in 
particular  places,  and  confined  to  particular 
churches,  yet  the  apostles  had  a  commission 
to  go  into  all  places,  and  preach  the  gospel 
over  the  whole  world,  and  were  tied  to  no 
certain  place  or  people.  Note  farther. 
That  the  apostle  seems  to  prefer  an  instru- 
mentality in  the  work  of  conversion,  be- 
fore being  instrumental  in  the  work  of  edi- 
fication. The  false  apostles  could  only 
pretend  to  build  upon  other  men's  founda- 
tions, and  carry  on  a  work  by  others  made 
ready  to  their  hands:  but  the  apostle  pre- 
ferred preaching  the  gospel  where  Christ 
had  never  been  heard  of,  as  being  unwill- 
ing to  build  upon  another  foundation, 
or  to  boast  of  another  man's  line.  It 
is  a  special  favour  now  vouchsafed  by  God 
to  us  his  ministers,  if  he  puts  the  honour 
upon  us,  to  make  us  instruments  in  his 
hands  either  for  conversion  or  edification, 
either  for  bringing  home  or  building  up 
a  people.  Happy  we,  if  when  our  prede- 
cessors have  laboured   before  us,  we  enter 


L 


282 


II  CORINTHIANS. 


Chap.  XL 


into  tlieir  labours,  and  see  the  seed,  which 
they  sowed  with  a  laborious  hand,  flourishing 
in  the  lives  of  our  people,  to  the  joy  of  our 
hearts.  Ere  long,  both  he  that  soweth, 
and  ho  that  leapeth,  shall  rejoice  together. 

17  But  he  that  glorieth,  let  him 
glory  in  the  Lord. 

These  words  area  seasonable  exhortation 
to  all  the  ministers  of  the  gospel,  1.  To  take 
heed  that  they  glory  not  m  themselves,  or 
in  any  services  or  performances  of  their  own. 
As  it  is  the  highest  act  of  grace  to  make 
our  boast  of  God  all  the  day  long,  so  it 
is  the  highest  act  of  corruption  to  make  a 
boast  of  any  thing  that  we  either  have  or 
do,  though  but  for  a  moment.  Alas !  what 
have  we,  that  we  have  not  received  ?  or 
what  do  we,  wherein  we  have  not  been  di- 
vinely assisted  ?  And  if  so,  why  should 
we  glory  ?  Verily,  when  man  is  most  bent 
and  set  upon  these  glory ings,  God  delights 
to  check  him  therein,  and  spit  upon  his 
glorying  ;  and  so  jealous  is  God  of  his 
glory,  that  he  seldom  suffers  a  proud  mi- 
nister, that  assumes  and  arrogates  to  himself, 
to  be  either  serviceable  or  successful  in  his 
work.  2.  These  words  are  an  exhortation 
to  all  the  ministers  of  the  gospel,  as  not  to 
glory  in  themselves,  so  to  glory  in  the 
Lord;  that  is,  L  To  glory  in  the  work 
of  the  Lord,  that  we  promote  his  kingdom, 
his  honour,  and  interest,  in  the  world.  2. 
To  glory  in  the  help  of  the  Lord ;  the 
Lord  is  a  master  in  covenant  with  us,  and 
that  a  covenant  of  grace,  in  which  every 
command  hath  a  promise  annexed  to  it,  a 
promise  both  of  assistance  and  acceptance. 
3.  To  glory  in  the  reward  of  the  Lord,  ex- 
pected by  us,  and  secured  to  us  by  pur- 
chase and  promise  :  the  private  christian's 
labours  shall  not  be  in  vain  in  the  Lord, 
much  less  his  faithful  ministers',  who  have 
borne  the  burden  and  heat  of  the  day  ;  let 
them  then  glory  in  the  Lord,  and  not  in 
themselves,  seeing  all  the  good  that  is  in 
them  and  their  actions,  comes  from  him, 
and  their  recompence  of  reward  is  secured 
by  him. 

18  For  not  he  that  commendeth 
himself  is  approved,  but  whom  the 
Lord  commendeth. 

Three  things  are  here  observable,  L  The 
proneness  which  is  in  human  nature  to  ad- 
mire, applaud,  and  commend  itself.  Man 
is  a  proud  piece  of  flesh  ;   and  a  little  ap- 


prehended excellency  in  himself  presently 
puffs  him  up,  and  he  looks  big  with  con- 
ceit. 'Tis  rare  to  see  a  man  rich  in  gifts, 
and  poor  in  spirit :  poverty  of  spirit  is  belter 
than  all  the  riches  of  gifts,  yea,  it  is  the 
truest  riches  of  grace.  Observe,  2.  Though 
a  man  is  prone  to  commend  and  admire 
himself,  yet  self-commendation  is  no  just 
praise,  but  rather  a  disparagement,  a 
shameful  indication  both  of  pride  and  folly. 
He  that  commendeth  himself,  is  not  ap- 
proved either  of  God  or  wise  men.  The 
same  word,  in  Hebrew,  signifies  to  praise 
ourselves,  and  to  be  foolish,  because  there 
is  no  greater  evidence  of  folly  than  self-com- 
mendation ;  yet  sometimes  a  wise  man  is 
forced  to  boast  of  his  own  performances, 
rather  in  a  way  of  self-vindication,  than 
by  way  of  self-commendation.  Observe, 
3.  That  it  is  God's  approbation,  and  not 
our  own  commendation,  which  is  matter 
of  true  praise  and  real  honour.  When 
God  and  conscience  bear  witness  to  our 
sincerity,  we  need  neither  our  own  nor 
others'  commendation;  the  open  testimony 
of  God,  and  the  silent  applause  of  our  own 
conscience,  is  above  all  commendations 
whatsoever. 

CHAP.  XL 

Our  apostle  is  forced,  in  this  cliapter,  for  his 
own  vindication,  to  enter  upon  a  just  and  ne- 
cessary commendation  of  himself;  he  gives  us 
a  large  catalogue  of  his  sufferings  and  services, 
not  to  grace  himself,  but  to  glorify  God  there- 
hy ;  not  that  his  person  might  be  had  in  any 
undue  admiration,  but  for  the  vindication  of 
himself  and  his  apostleship,  from  the  contempt 
of  those  who  preferred  the  false  apostles  before 
him.  And  accordingly,  he  bespeaks  the  Co- 
rinthians to  bear  with  his  seeming  folly  a 
little,  in  commending  of  himself  after  this  un- 
usual manner.    Thus  he  addresses  them,  ver.  1. 

^^^OULD  to  God  ye  could  bear 
with  me  a  little  in  my  folly  : 
and  indeed  bear  with  me.  2  For  I 
am  jealous  over  you  with  godly 
jealousy  :  for  I  have  espoused  you 
to  one  husband,  that  I  may  present 
yoii  as  a  chaste  virgin  to  Christ. 

Observe  here,  1.  That  which  the  apostle 
calls  his  folly,  is  his  speaking  so  much  in 
his  own  commendation  and  praise,  because 
ordinarily  self-commendation  has  a  very 
great  show  of  folly  in  if,  though  not  always. 
As  if  he  had  said,  "  I  would  you  could 
bear  with  me  a  little  in  that  which  looks 
like  a  foolish  boasting  in  me,  namely,  my 
glorying  in  my  performances,  in  my  ser- 
vices and  sufferings  amongst  you  ;  and  in- 
deed   you  must  bear   with  me  herein." 


H  CORINTHIANS. 


Chap.  XI. 


Where  note.  That  although  the  apostle  lay 
under  a  necessity  (o  comuieud  himself  for 
the  vindication  of  his  office,  which  made 
him  free  from  tolly  in  this  matter;  yet  be- 
cause, generally  speaking,  self-commenda- 
tion usually  proceeds  from  folly  and  vanity, 
and  such  as  did  not  know  the  necessity 
which  lay  upon  St.  Paul  thus  to  speak, 
would  be  apt  to  impute  folly  to  him  for 
thus  speaking ;  he  therefore  calls  it  folly 
himself  first,  and  tells  the  Corinthians,  they 
did  and  must  hear  with  it.  Observe,  2. 
The  reason  assigned,  which  constrained  the 
apostle  thus  to  do  it  ;  it  was  his  holy  jea- 
lousy for  them.  He  had  by  preaching  of  the 
gospel,  brought  them  to  know  and  believe 
ni  Christ,  and  so,  by  converting  them  to 
the  christian  faith,  had  espoused  them  to 
Christ ;  he  entirely  therefore  desired,  that 
he  might  present  them  a  pure  and  chaste 
virgin,  that  is,  a  spotless  church,  unto  Christ. 
As  the  Jews  say,  that  Moses  espoused  Is- 
rael to  God  in  mount  Sinai,  when  he 
made  them  enter  into  covenant  with  him 
there ;  so  says  the  apostle  here,  by  convert- 
ing you  to  the  christian  faith,  I  have 
espoused  you  to  one  husband,  even  Christ. 

3  But  I  fear,  lest  by  any  means, 
as  the  serpent  beguiled  Eve  through 
his  subtilty,  so  your  minds  should 
be  corrupted  from  the  simplicity 
that  is  in  Christ. 

Our  apostle  having  in  the  foregoing  verses, 
with  a  rhetorical  insinuation,  begged  their 
pardon  and  their  patience,  whilst  by  just 
and  necessary  commendation  of  himself 
he  vindicated  his  person  and  office  from 
contempt  ;  and  having  shown,  that  what 
he  did  and  said  was  the  fruit  and  elTect  of 
a  pious  jealousy,  or  holy  love  mixed  with 
fear  ;  accordingly,  he  tells  them  very  plain- 
ly in  this  verse,  that  he  was  really  afraid  of 
them,  lest  as  Eve  was  seduced  by  the  sub- 
tilty of  the  devil,  so  their  minds  should  be 
corrupted  by  false  apostles,  and  seduced 
from  the  pure  doctrine  of  the  gospel.  For 
as  the  noblest  and  most  generous  wine  is 
adulterated  by  mingling  it  with  wafer,  so  is 
the  doctrine  of  the  gospel  corrupted,  by 
mixing  with  either  philosophical  specula- 
tions, or  Jewish  traditions,  or  any  sort  of 
human  inventions.  Well  therefore  might 
the  apostle  say,  I  fear  lest  your  minds 
should  be  corrupted  from  the  siiiiplicitt/ 
that  is  in  Christ. 

4  For  if  he  that  cometh  preach- 
eth  another  Jesus  whom  we  have  not 


203 


preached,  or  if  ye  receive  another 
spirit,  which  ye  have  not  received, 
or  another  gospel,  which  ye  have 
not  accepted,  ye  might  well  bear 
with  hhn. 

As  if  the  apostle  had  said,  "  It  is  one 
Christ,  one  Spirit,  one  gospel,  and  not 
many,  which  we  have  preached,  and  you 
have  received  ;  now  if  your  new  teachers, 
the  false  apostles,  have  another  Christ  to 
set  forth,  more  excellent  gifts  of  the  Spirit  to 
boast  of,  another  gospel  to  preach  unto 
you,  which  I  never  preached  amongst  you, 
let  them  be  heard  and  received."  But  this 
being  impossible,  they  might  well  bear 
with  him  in  his  modest  boasting  and  glory- 
ing in  what  he  had  done  and  sutTered 
amongst  them,  by  whose  ministry  they 
were  at  first  converted  to  Christianity. 

5  For  I  suppose  I  was  not  a  whit 
behind  the  very  chiefest  apostles, 
6  But,  though  I  be  rude  in  speech, 
yet  not  in  knowledge  ;  but  we  have 
been  throuahly  made  manifest 
among  you  in  all  things. 

Observe  here,  1.  The  great  modesty  of 
the  apostle  in  this  expression,  I  suppose 
I  was  vat  a  whit  behind  the  chiefest 
apostles.  He  might  have  said  he  was 
equal  with  them,  and  in  some  sense 
superior  to  them,  even  the  most  eminent  of 
them,  Peter,  James,  and  John.  Indeed  the 
apostleship,  as  an  office,  was  of  equal  ho- 
nour in  all  the  apostles;  but  even  amongst 
them  some  had  more  excellent  gifts  and 
greater  enlargements,  and  did  more  signal 
services,  than  others.  Thus  one  of  those 
stars  differed  from  another  in  brightness  and 
glory.  But  observe,  2.  Before  whom  it  is 
that  St.  Paul  thus  compares  himself  with 
the  chiefest  apostles :  it  was  not  before  the 
true,  but  the  false  apostles,  that  he  makes 
this  modest  boast.  He  did  not  contend 
with  any  of  the  apostles  of  Christ  for 
the  upper  hand,  nor  say,  I  am  not  behind 
any  of  you,  or  I  am  better  than  any 
of  you ;  but  he  only  gives  check  to 
those  false  apostles  who  undervalued  him, 
and  poured  contempt  upon  him.  He  who 
said  at  another  time,  I  am  not  worthy  to 
be  called  an  apostle,  says  here,  I  am  not 
behind  the  chiefest  apostle.  From  whence 
we  learn.  That  the  ministry  of  Christ  may 
stand  upon  terms  of  credit  with  those  that 
vilify  their  persons,  disparage  their  function, 
and  discredit  that  honourable -work  which 


284 


II  CORINTHIANS. 


Chap.  XL 


God  hath  called  them  unto.  Though  all 
ambitious  contending  with  others  is  odious, 
yet  no  man  ought  to  betray  either  the  truth 
of  God  or  his  own  integrity,  lest  he  should 
be  counted  contentious.  He  purchases  the 
opinion  of  an  humble  and  peaceable  minis- 
ter too  dear,  who  either  paj's  the  faith  of 
God  for  it,  or  his  own  credit ;  something 
of  reputation  being  absolutely  necessary  in 
a  minister,  to  render  his  labours  successful. 
Observe,  3.  The  objection  which  the  false 
apostles,  those  proud  boasters  of  their  elo- 
quence, made  against  St.  Paul,  namely, 
that  he  was  rude  in  speech.  That  the 
apostle  had  some  imperfection  in  his  speech 
or  utterance,  is  the  opinion  of  many. 
Others  affirm  that  he  was  an  eloquent 
preacher,  from  Acts  xix.  12.  Where  he 
is  compared  to  Mercurius  for  it ;  but  he 
did  not  think  fit,  in  his  ministry,  to  use 
the  Grecian  flaunting  way  in  ostentation 
thereof,  that  so  the  power  of  the  gospel 
might  not  seem  to  be  placed  in  human 
wisdom.  "  However,  says  the  apostle, 
though  I  be  rude  in  speech  yet  not  in 
knotolcdge ;  if  my  language  has  nothing 
extraordinary  in  it,  yet  sure  nothing  can 
be  objected  against  my  skill  in  the  myste- 
ries of  salvation.  But  I  need  not  tell  you 
of  this,  who  have  had  the  proof  of  it  in  my 
ministry  amongst  yourselves."  Note  we 
here.  The  manner  and  method  of  St.  Paul's 
preaching  :  it  was  grave  and  serious,  pious 
and  ardent,  plain  and  profitable.  No 
doubt,  he  could  have  acted  the  orator  in 
the  pulpit  as  well  as  most  -.  but  he  chose 
rather  to  speak  close  and  home  to  the  con- 
sciences of  men  in  a  plain  and  familiar 
style,  delivering  all  his  evangelical  and 
apostolical  precepts  so  plainly,  that  the 
weakest  capacities  might  understand  and 
receive  them.  Plain  truths,  without  any 
art  or  varnish,  may  be  conveyed  with  more 
warmth  and  vigour  to  the  conscience,  than 
all  the  charms  of  human  eloquence  from 
the  most  fluent  and  popular  tongue. 

7  Have  I  committed  an  offence  in 
abasing  myself  that  ye  might  be  ex- 
alted, because  I  have  preached  to 
you  the  gospel  of  God  freely  ?  8 
I  robbed  otlier  churches,  taking 
wages  of  them,  to  do  you  service.  9 
And  when  I  was  present  with  you, 
and  wanted,  I  was  chargeable  to  no 
man  :  for  that  which  was  lacking  to 
me,  the  brethren  which  came  from 
Macedonia    supplied :    and    in    all 


things  I  have  kept  myself  from  be- 
ing burdensome  unto  you,  and  so 
will  I  keep  myself.  10  As  the 
truth  of  Christ  is  in  me,  no  man 
shall  stop  me  of  his  boasting  in 
the  regions  of  Achaia.  11  Where- 
fore 1  because  I  love  you  not  1  God 
knoweth.  12  But  what  I  do,  that 
I  will  do,  that  I  may  cut  off  occa- 
sion from  them  which  desire  occa- 
sion ;  that  wherein  they  glory,  they 
may  be  found  even  as  we.  13  For 
such  are  false  apostles,  deceitful 
workers,  transforming  themselves 
into  the  apostles  of  Christ.  14  And 
no  marvel  ;  for  Satan  himself  is 
transformed  into  an  angel  of  light. 
15  Therefore  it  is  no  great  thing 
if  his  ministers  also  be  transformed 
as  the  ministers  of  righteousness  ; 
whose  end  shall  be  according  to  their 
works. 

Observe  here,  1.  That  St.  Paul,  in  his 
former  epistle  to  the  Corinthians,  abund- 
antly proved  the  lawfulness  of  his  taking 
maintenance  from  those  to  whom  he 
preached  the  gospel ;  yet  here  he  tells  the 
Corinthians,  he  preached  freely  to  them, 
without  putting  them  to  any  charge,  though 
at  the  same  time  he  had  subsistence  from 
the  brethren  in  Macedonia.  From  whence 
learn.  That  one  church  ought  to  contribute 
towards  the  furtherance  of  the  gospel  in 
and  amongst  other  churches.  Here  the 
brethren  in  Macedonia  supplied  the  apostle 
with  maintenance,  whilst  he  preached  to 
the  church  at  Corinth.  Observe,  2.  The 
reason  why  St.  Paul  did  preach  the  gospel 
without  receiving  any  thing  for  the  same 
at  Corinth;  namely,  to  cut  off  occasion 
from  tha  false  apostles,  who  sought  occasion 
to  traduce  and  slander  him,  as  a  poor  in- 
digent fellow  that  preached  for  bread,  and 
gloried  that  he  preached  freely.  Where 
note.  That  it  is  very  probable  that  these 
false  apostles  were  some  rich  men,  who  took 
no  pay  of  the  churches  for  what  they  did ; 
but  preached,  or  rather  deceived  freely,  and 
would  have  reproached  the  apostle  as  a  mer- 
cenary preacher,  had  he  taken  any  thing. 
From  the  whole  learn,  1.  That  it  is  agree- 
able to  the  mind  of  Christ,  that  the  minis- 
ters and  dispensers  of  his  gospel  should  be 
maintained.  A  maintenance  for  the  minis- 
try, is  certainly  of  divine  right.     Learn, 


Chap.  XI. 


II  CORINTHIANS. 


286 


2.  That  the  apostles  themselves  did  not  all 
work,  at  least  not  at  ail  times,  for  their 
livelihood  ;  but,  generally  speaking,  did  al- 
ways receive  maintenance  from  the  churches. 
Ver.  9.  J  roblicd  other  churches,  taking 
wages  of  them.  We  do  not  find  the  ele- 
ven apostles,  after  the  Holy  Ghost  came 
upon  then),  wrought  afterwards  with  their 
hands  for  their  livelihood,  but  gave  them- 
selves continually  to  prayer,  and  to  the 
ministry  of  the  word.  Acts  vi.  4.     Learn, 

3.  That  though  St.  Paul  did  labour  with 
liis  own  hands  at  Corinth,  and  refused 
maintenance,  for  the  reason  forementioned, 
yet  his  example  doth  not  enjoin  us  to  work 
for  our  subsistence  with  the  labour  of  our 
hands,  nor  forbid  us  to  take  maintenance, 
when  the  churches  we  serve  are  able  to 
maintain  us.  St.  Paul  tells  us,  when  he 
wrought  with  his  hands,  he  had  then  a 
power  to  leave  working,  1  Cor.  ix.  6.  He 
had  a  right  to  a  maintenance  from  the 
church  at  Corinth,  though  upon  prudential 
considerations  he  did  forbear  it,  and  no  law 
of  Christ  restrained  him  from  it.  Learn, 
3.  That  there  have  been  persons  all  along, 
from  the  first  planting  and  preaching  of  the 
gospel,  who  have  sought  occasion,  and 
taken  all  occasion,  though  very  unjustly, 
to  charge  the  ministers  of  Christ  withcovet- 
ousness,  worldly-mindedness,  and  with 
preaching  for  filthy  lucre's  sake.  It  was 
St.  Paul's  own  case  here ;  and  therefore, 
says  he,  will  I  glort/  in  this,  that  at  Co- 
rinth, and  all  Achaia,  I  have  preached  free- 
ly, to  cut  off  occasion  from  them  that  de- 
sire occasion,  to  charge  me  with  covetous- 
ness  and  worldly-mindedness,  which  he 
would  by  no  means  give  them  an  handle 
for.  And  thus  it  continues  to  this  day  : 
let  a  minister  be  never  so  laborious  in  his 
office,  or  inoffensive  in  his  life,  if  he  expects 
but  a  moderate  part  of  what  is  his  just  due, 
there  are  those  that  will  cheat  him  of  one 
half  of  his  right,  and  then  charge  him  with 
covetousness  for  demanding  the  other. 
Observe,  lastly.  The  description  and  cha- 
racter here  given  by  St.  Paul  of  the  false 
apostles :  Thct/  transform  themselves  into 
the  apostles  of  Christ ;  that  is,  they  pre- 
tend themselves  to  be  Christ's  apostles,  and 
act  as  if  they  were  such  indeed;  they  take 
up  tlie  doctrine  of  Christ  in  some  things 
which  the  holy  apostles  taught,  but  it  was 
that  they  might  weaken  the  estimation  of 
the  true  apostles  in  the  hearts  of  the  Co- 
rinthians, and  set  up  themselves  there. 
These  false  apostles  were  judaizing  chris- 
tians, who  mingled  Judaism   with  Christi- 


anity, and  endeavoured  to  bring  the  Corin- 
thians under,  the  bondage  of  the  ceremonial 
law.  Behold  hero  the  first  heresy  with 
which  the  wisdom  of  God  was  pleased  to 
exercise  the  church,  even  in  the  aposlles' 
days,  tliat  no  cliurch,  and  no  age  of  the 
church,  might  pass  without  someteniptation 
and  trial  :  IVicij  transform  themselves  into 
the  aposlles  of  Christ,  even  as  Satan 
hi?nselfis  transformed  into  an  angel  of 
light.  Then  is  Satan  an  angel  of  light, 
when  he  suggests  good  for  evil  ends, 
and  under  specious  pretences  of  bringing 
glory  to  God,  doth  tempt  persons  to  trans- 
gress the  will  of  God.  Thus  the  false  apos- 
tles would  preach  error  with  as  great  zeal 
and  industry  as  the  apostles  of  Christ 
did  preach  truth ;  and  use  their  utmost  ar- 
guments, persuasions,  and  motives,  for  em- 
bracing of  error,  which  the  holy  apostles 
did  for  the  entertainment  of  truth,  seeming 
to  do  the  same  things  that  the  true  minis- 
ters of  Christ  did.  It  is  very  possible  for 
men  to  be  really  Satan's  instruments,  ani- 
mated and  taught  by  him  to  do  his  work, 
against  the  interest  of  Christ  and  his  truth, 
and  yet  at  the  same  time  pretend  to  excel 
and  go  beyond  Christ's  faithful  ministers, 
in  preaching  truth  and  holiness.  So  that 
the  highest  pretences  to  truth,  orthodoxy, 
free  grace,  purity,  and  unity,  are  no 
sufficient  evidence  of  a  true  ministry.  Satan 
and  his  ministers,  who  love  to  transform 
themselves  sometimes  into  angels  of  light, 
may  prefend  to  all  these,  and  are,  notwith- 
standing, the  sworn  enemies  of  Christ  and 
his  kingdom. 

IG  I  say  again.  Let  no  man  think 
me  a  fool  ;  if  otherwise,  yet  as  a 
fool  receive  me,  that  I  may  boast 
myself  a  little.  17  That  which  I 
speak,  I  speak  it  not  after  the 
Lord,  but  as  it  were  foolishly,  in 
this  confidence  of  boasting. 

Here  our  apostle  returns  again  to  his  own 
just  and  necessary  vindication  of  himself  ; 
he  acknowledges  it  unbecoming  and  un- 
seemly in  itself  to  boast  much  ;  and  that 
boasting  is  the  usual  mark  of  a  fool  ;  but  it 
is  no  folly,  when  the  interest  of  God  and 
souls  require  it :  it  was  only  seemingly, 
and  not  really,  his  folly  ;  though  it  had  the 
appearance  of  folly  in  ostentation,  yet  with 
respect  to  the  scope,  the  aim,  and  end,  and 
design  of  it,  it  was  needful  and  necessary. 
But  yet  he  tells  them,  that  what  he  had 
before  spoke,  and  was  now  farther  about  to 


280 


11  CORINTHIANS. 


speak,  he  spake  not  after  the  Lord  :  that 
is,  as  if  the  Lord  commanded  any  such 
boasting  and  glorying  in  ourselves,  or  of 
ourselves.  He  did  not  pretend  to  have  any 
special  command  from  God  to  enlarge  so 
copiously  in  his  own  commendation  ;  for 
the  Spirit  of  God  no  where  advises  us  to 
commend  ourselves,  or  to  glory  either  in  the 
sufferings  we  have  undergone,  or  the  ser- 
vices we  have  done ;  yet  what  the  apostle 
here  said  and  did,  though  not  after  the 
Lord,  yet  it  was  not  contrary  to  the  Lord, 
or  to  the  direction  of  his  word,  which  no 
where  commands  us  to  conceal  what  grace 
God  has  wrought  in  us,  or  the  good  done 
by  us,  upon  a  fitting  occasion,  and  with  a 
sincere  design  that  he,  and  not  ourselves, 
may  have  the  praise  and  glory  of  it. 

18  Seeing  that  many  glory  after 
the  flesh,  1  will  glory  also.  19  For 
ye  suffer  fools  gladly,  seeing  ye 
yourselves  are  wise.  20  For  ye 
sufi'er  if  a  man  bring  you  into  bond- 
age, if  a  man  devour  you,  if  a  man 
take  of  you,  if  a  man  exalt  himself, 
if  a  man  smite  you  on  the  face.  21 
I  speak  as  concerning  reproach,  as 
though  we  had  been  weak.  Howbeit 
whereinsoever  any  is  bold,  (I  speak 
foolishly,)  I  am  bold  also. 

Here  our  apostle,  with  some  kind  of  salt 
and  smartness,  reflects  upon  the  Corinthi- 
ans, (whom  he  ironically  calls  wise  nicn,) 
for  suffering  themselves  to  be  imposed  upon 
by  their  false  teachers,  to  be  tyrannized 
over,  to  be  spunged  upon  and  exhausted, 
to  be  brought  again  into  bondage  to  Jew- 
ish ceremonies,  to  be  sinitten  on  the  face, 
(that  is,  to  be  upbraided  to  their  very  faces,) 
because  they  had  subjected  themselves  to 
so  mean  and  weak  a  person  as  Paul,  a  tent- 
maker.  However,  he  assures  them,  that  in 
any  thing  according  to  the  flesh,  wherein 
the  false  apostles  could  glory,  he  could  glory 
also.  Here  note.  That  by  glorying  after 
the  flesh,  is  meant  glorying  in  any  exter- 
nal privileges  and  outward  advantages, 
particularly  in  glorying  that  they  were  the 
seed  of  Abraham  according  to  the  flesh : 
for  the  Jews  had  a  very  high  opinion  of 
themselves  as  being  the  seed  of  Abraham, 
and  the  only  people  of  God  by  visible  pro- 
fession, at  that  time  in  the  world  ;  having 
contemptible  thoughts  of  all  others,  whom 
they  called  "  the  profane,"  and  "  the 
people  of  the  earth,"  likening  them  to  dogs. 


Chap.  XI, 


Now  the  apostle  tells  the  Corinthians 
plainly,  That  although  there  is  nothing  after 
the  flesh  which  deserves  greatly  to  be  glo- 
ried in,  yet,  seeing  that  the  false  apostles 
did  pride  themselves  in  these  things,  he 
could  boast  of  the  same  carnal  privileges 
with  them,  and  glory  after  the  flesh  as  well 
as  themselves ;  and  accordingly  thus  he 
speaks  in  the  following  verses  : 

22  Are  they  Hebrews  ?  [speaking 
the  Jeicish  language']  so  am  I.  Are 
they  Israelites  ?  [descended  from  the 
beloved  Jacob]  so  am  I.  Are  they 
the  seed  of  Abraham  ?  [and  not 
proselytes]  so  am  I.  23  Are  they 
ministers  of  Christ?  (I  speak  as  a 
fool)  I  am  more  ;  in  labours  more 
abundant,  [than  any  of  them,']  in 
stripes  above  measure,  in'  prisons 
more  frequent,  in  deaths  oft. 

That  is,  I  have  suffered  more  for  Christ, 
by  stripes,  by  imprisonments,  by  daily 
dying,  than  any  of  them  have  done.  Here 
note.  That  these  false  teachers,  the  judaizing 
doctors,  were  most  certainly  of  the  Jewish 
race  ;  and  that  they  were  not  only  convert- 
ed to,  but  did  preach  up  the  faith  of  Christ, 
but  withal  the  necessity  of  circumcision, 
and  the  observation  of  the  Jewish  rites. 
These  teachers  went  from  Judea,  and  gave 
great  disturbance  to  all  christian  churches  : 
as  Corinth,  Galatia,and  Philippi.  And  we 
often  find  St.  Paul  complaining  of  them, 
by  the  name  of  those  of  the  circumcision  . 
because  they  required  of  such  as  did  em- 
brace Christianity,  to  submit  to  circumci- 
sion and  the  Jewish  law. 

24  Of  the  Jews  five  times  re- 
ceived I  forty  stripes  save  one. 

The  law  in  Deuf.  xxv.  3.  allowed  forty 
stripes  to  be  given  to  them  that  were  wor- 
thy to  be  beaten,  but  forbad  them  to  exceed 
that  number :  but  it  being  their  custom  to 
beat  them  with  a  whip  that  had  three  cords, 
they  must  either  stop  at  thirty-nine,  or  ex- 
ceed and  go  to  forty-two.  Here  observe. 
That  the  apostle,  contending  with  these 
false  teachers,  proves  the  truth  of  his  minis- 
try and  apostleship ;  not,  as  elsewhere, 
from  the  miracles  and  gifts  of  the  holy 
Ghost,  which  did  accompany  his  preaching, 
but  from  his  sufferings,  as  being  the  things 
which  these  false  apostles  could  not  pretend 
unto,  and  so  could  not  glory  that  they  were 
like  unto  him  in  them. 


Chap.  XI 


II  CORINTHIANS. 


287 


25  Thrice  was  I  beaten  with  rods, 
once  was  I  stoned,  thrice  I  suftered 
shipwreck,  a  night  and  a  day  I  lia\e 
been  in  the  deep  ;  26  /«  joiirney- 
ings  often,  in  perils  of  waters,  in 
perils  of  robbers,  i/t  perils  by  mine 
own  countrymen,  iw  perils  by  the  hea- 
then, in  perils  in  the  city,  in  perils 
in  the  wilderness,  m  |)erils  in  the 
sea,  in  perils  among  false  brethren  ; 
27  In  weariness  and  painfulness,  in 
watchings  often,  in  hunger  and  thirst, 
in  fastings  often,  in  cold  and  naked- 
ness. 

Behold  what  a  catalogue  the  apostle  here 
gives  of  his  sufferings  and  services  ;  he  was 
scourged  by  the  Jews  with  whips,  beaten 
by  the  Gentiles  with  rods,  stoned  by  the 
rabble,  thrice  suffered  shipwreck,  a  night 
and  a  day  tossed  to  and  fro  upon  the  sea, 
and  in  great  danger  of  perishing  ;  in  jour- 
neyings  often,  from  one  country  to  another, 
to  preach,  plant,  and  propagate  the  gospel ; 
in  perils  at  sea  and  land,  by  pirates  and 
robbers  ;  in  perils  by  his  countrymen  the 
Jews;  in  perils  in  the  cities,  Damascus, 
Ephesus,  and  Jerusalem;  in  perils  in  wij. 
dernesses  and  deserts ;  in  perils  amongst 
false  brethren,  men  of  the  christian  profes- 
sion ;  in  weariness  and  painfulness,  by  tra- 
velling from  place  to  place  :  in  hunger  and 
thirst,  in  fastings  often,  that  is,  in  necessi- 
tated hunger  often,  and  in  voluntary  fast- 
ings frequent,  for  spiritual  purposes ;  in 
cold  and  nakedness,  that  is,  very  poor,  and 
thin  in  clothing.  Lord  !  what  tongue  can 
utter,  or  what  heart  can  conceive,  the  pains 
which  the  apostle  took,  or  the  hazards 
which  he  run,  in  preaching  the  gospel  to 
a  lost  world  !  And  yet  the  good  man 
heartily  thanks  our  Lord  Jesus  Christ  for 
all  that,  who  had  counted  him  faithful,  and 
put  him  into  the  ministry.  Verily  none  of 
the  ministers  of  Christ  have  any  reason  or 
cause  to  repent  of  the  choice  of  their  office, 
whatever  services  they  undertake,  or  what- 
ever sufferings  or  reproaches  it  either  hath 
or  may  expose  them  to.  Alas  !  what  is 
all  that  we  feel,  to  what  this  apostle  under- 
went ?  And  what  is  all  that  he  underwent 
for  Christ,  compared  with  thattranscendant 
reward  which  is  in  the  hand  of  Christ,  both 
for  him  and  us  ? 

28  Beside  those  things  that  are 
without,  that  which  cometh  upon  me 
daily,  the  care  of  all  the  churches. 


The  apostle's  burden  of  outward  troubles 
was  discovered  before  :  his  burden  of  in- 
ward care  is  declared  now.  Besides  those 
tilings  which  were  afHicting  to  him  from 
without,  the  care  and  business  of  all  the 
new-planted  churches  was  daily  upon  his 
heart  and  hand  ;  besides  all  his  bodily  la- 
bours by  journeying  and  travelling  inces- 
santly from  place  to  place,  his  solicitous  care 
and  thoughtfulness  of  mind  for  the  pros- 
perity and  happiness  of  all  the  churches  of 
Christ,  both  near  and  afar  off,  was  great  and 
pressing ;  the  holy  man  felt  as  much  liy  sym- 
pathy as  he  did  by  sense.  Many  were  the 
personal  troubles  which  he  had  fdt,  but 
more  were  the  churches'  troubles  of  which 
he  had  feeling  ;  concerning  which  he  thus 
expresses  himself  in  the  next  verse  : 

29  Who  is  weak,  and  I  am  not 
weak  ?  who  is  offended,  and  I  burn 
not  ? 

That  is,  "  What  particular  church,  or 
what  particular  christian  in  any  of  the 
churches  of  Christ,  is  weak  in  faith,  or  wa- 
vering in  their  profession  ?  Where  is  the 
person  that  is  assaulted  with  inward  tempta- 
tions, or  outward  troubles ;  and  I  do  not 
sympathize  with  him,  yea,  burn  with  holy 
zeal  and  fervent  desire  for  his  settlement 
and  establishing?"  Sympathy  among  all 
the  members,  but  especially  in  and  among 
the  ministers  of  Christ,  is  a  great  christian 
duty  :  they  ought  to  have  a  tender  com- 
passion to  the  whole  fiock,  and  also  a  quick 
sense  both  of  the  sins  and  the  sufferings  of 
every  particular  and  individual  member 
and  part  thereof.  As  Christ,  our  head,  is 
afflicted  in  all  his  church's  afflictions,  so 
ought  we,  as  his  ministers  and  members,  to 
be  afflicted  in  the  afflictions  of  our  fellow- 
brethren.  He  that  has  no  cross  of  his  own, 
must  take  up  and  bear  his  brother's  ;  yea, 
he  that  has  many  of  his  own,  must  yet  bear 
a  part  of  all  his  brethren's  crosses.  Good 
men  ever  have  been  and  are  men  of  tender 
and  compassionate  dispositions,  ready  to 
mourn  over,  and  lament  for,  both  thesinsand 
sufferings  of  others,  from  the  overflowing  of 
a  Christ-like  spirit  in  them.  True  good- 
ness evermore  promotes  compassion. 

30  If  I  must  needs  glory,  I  will 
glory  of  the  things  which  concern 
mine  infirmities. 

By  infir?}iities  here,  we  are  to  understand 
sufferings,  reproaches,  and  disgraces,  afflic- 
tions and  persecutions,  for  the  sake  of  thegos- 


288 


II  CORINTHIANS. 


Chap.  XII. 


pel.  Where  note.  That  the  aposllo  chose 
rather  to  glory  in  what  Christ  had  enabled 
him  to  suffer,  than  what  he  enabled  him  to 
do  for  him  ;  he  had  wrought  divers  miracles, 
could  speak  divers  tongues,  had  done  very 
great  and  eminent  services  for  Christ  ;  but 
not  a  word  of  these,  because  these  indeed 
were  evidences  of  the  power  of  God  in  him, 
and  of  the  favour  of  God  towards  him,  but 
no  demonstrations  of  any  inherent  grace  or 
goodness  in  him  ;  whereas  his  patient  bearing 
of  such  sharp,  long,  and  continual  suffer- 
ings, for  the  sake  of  the  gospel,  were  unde- 
niable proofs  of  extraordinary  measures  of 
faith,  and  patience,  of  holy  self-denial,  and 
eminent  love  to  God,  and  consequently 
were  a  truer  and  greater  cause  of  boasting 
than  extraordinary  gifts  and  miraculous 
operations. 

31  The  God  and  Father  of  our 
Lord  Jesus  Christ,  which  is  blessed 
for  evermore,  knoweth  that  I  lie  not. 

Observe  here.  How  the  apostle,  in  a  most 
awful  and  solemn  manner,  appeals  to  the 
all-knowing  and  heart-searching  God,  that 
the  foregoing  account  of  his  sufferings  for 
Christ  and  his  gospel  was  the  exact  truth 
and  no  lie.  He  calls  God  to  bear  witness  to 
the  certainty  of  all  that  he  had  said  of  his 
sufferings  and  services ;  and  calling  him 
the  Father  of  our  Lord  Jesus,  who  is 
blessed  for  evermore,  affords  an  undeniable 
argument  to  prove  the  Godhead  of  Christ : 
this  doxology,  blessed  for  evermore,  being 
a  term  of  honour  usually  annexed  by  the 
Jews  at  the  naming  of  God. 

32  In  Damascus  the  governor 
under  Aretas  the  kin^  kept  the  city 
of  the  Damascenes  with  a  garrison, 
desirous  to  apprehend  me  :  33  And 
through  a  window  in  a  basket  was 
I  let  down  by  the  wall,  and  escaped 
his  hands. 

The  apostle  concludes  this  chapter,  con- 
taining a  relation  of  his  suffering,  with  a 
remarkable  deliverance  which  God  gave 
him  from  danger  and  death,  at  the  city  of 
Damascus,  soon  after  his  conversion,  of 
which  mention  is  made.  Acts  ix.  24,  25. 
The  Jews,  whom  he  confuted  and  con- 
founded with  his  arguments  at  Damascus, 
sought  to  kill  him  ;  to  effect  which,  they  had 
by  some  means  or  other,  brought  over  Are- 
tas, who  was  king,  under  the  Roman  em- 


peror, at  Damascus,  and  he  engages  with 
the  Jews  in  persecuting  the  holy  and  in- 
nocent apostle.  He  shuts  up  the  gates  of 
the  city,  keeps  his  soldiers  in  arms,  and  uses 
all  possible  means  to  prevent  the  apostle's 
escape.  But  what  saith  the  Psalmist  ?  Psa. 
cxxvi.  1.  Except  the  Lord  keep  the  city, 
the  -walchmen  ivaketh  but  in  vain  ;  either 
to  keep  out  those  whom  he  will  have  in, 
or  to  keep  in  those  whom  he  will  have  out. 
All  the  wall  shall  be  an  open  gate  to  those 
whom  Divine  Providence  will  have  to  es- 
cape ;  as  here  to  St.  Paul,  being  let  down 
over  the  wall  by  a  rope  in  a  basket.  Nei- 
ther was  it  any  evidence  of  cowardice  that 
the  apostle  now  fled,  nor  in  the  least  de- 
gree sinful  ;  our  Lord  having  given  us  a 
particular  license  in  the  case,  saying,  When 
they  persecute  you  in  one  city,  Jiy  to 
another.  Besides,  the  persecution  now 
raised  was  directly  levelled  against  the 
apostle  in  particular.  It  was  therefore  pi- 
ously done  in  the  disciples,  and  prudently 
done  in  himself,  to  attend  the  means  of  his 
own  preservation.  As  the  husbandman 
doth  not  commit  all  his  corn  to  the  oven, 
but  saves  some  for  seed  ;  so  doth  God  in 
persecution.  All  are  not  martyrs ;  and 
none  shall  be  so  presently  :  they  must  first 
finish  their  course  of  obedience,  before  they 
finish  tiieir  course  with  joy.  Happy  soul, 
that  can  say  with  this  great  and  good  man, 
J  have  fought  the  good  fight,  I  have  fi- 
nished my  course,  I  have  kept  the  faith, 
I  am  ready  to  be  offered  up :  henceforth 
is  laid  up  for  me  a  crown  of  glory,  v.'hich 
fadeth  not  away.     Amen. 

CHAP.  xir. 

The  argument  of  this  is  mucli  tlie  same  witli 
that  of  the  foregoing:  chapter,  namely,  the  apos- 
tle's just  and  necessary  vindication  of  himself, 
his  person  and  ministry,  from  the  aspersions  of 
tlie  false  apostles,  which  were  certain  erroneous 
judaizing  teachers,  who  every  where  disturbed 
the  church's  peace,  and  gave  the  lioly  apostle 
great  disquiet.  In  the  former  chapter  he  gloried 
in  his  infirmities,  that  is,  in  liis  sufferings,  called 
infirmities;  because  the  best  of  christians  are 
apt  to  betray  much  weakness,  and  to  discover 
much  passionate  infirmity,  in  and  under  them. 
But  in  this  chapter  he  comes  to  another  kind  of 
holy  glorying,  namely,  in  those  extraordinary 
visions  and  revelations  which  he  had  frora  God. 
Concerning  which  he  thus  speaks: 

TT  is  not  expedient  for  me  doubt- 
less  to  glory.     I  will  come  to  vi- 
sions and  revelations  of  the  Lord. 

That  is,  "  I  acknowledge  it  neither  de- 
cent nor  advantageous,  with  respect  to 
myself,  to  go  on  in  farther  boasting  and 
glorying ;    but  since  it  may  be  necessary 


Cha|>.  XII. 


II  CORINTHIANS. 


289 


with  respect  to  you,  I  will  declare  what 
visions  and  revelations  I  have  received  from 
the  Lord ;  in  which  I  shall  give  such  an 
evidence  of  the  favours  of  Christ  to  me,  and 
such  a  testimony  of  my  mission  from  hea- 
ven, as  none  of  these  false  apostles  or  de- 
ceitful workers  can  pretend  unto."  Learn 
hence,  That  although  glorying  or  boasting 
in  itself  is  so  inexpedient  a  thing,  savours  of 
pride,  and  is  an  evidence  of  folly,  when  it 
is  not  necessary  and  just,  and  therefore  all 
christians  should  be  backward  to  it  :  yet 
that  which  is  so  inexpedient  in  itself,  may, 
upon  a  just  and  fitting  occasion,  be  not 
only  lawful,  but  laudable,  both  a  neces- 
sary and  commendable  duty.  Observe,  2. 
The  present  subject-matter  of  St.  Paul's  glo- 
rifying :  it  was  heavenly  raptures  and  vi- 
sions which  he  gloried  in.  Learn  thence. 
That  divine  revelations,  acquainting  thesoul 
with  heaven,  are  matters  most  worthy  of 
humble  and  modest  glorying.  O !  if  God 
would  vouchsafe  to  favour  us  with  the  sight 
of  what  St.  Paul  saw,  what  little  things 
would  crowns  and  sceptres,  empires  and 
kingdoms,  seem  to  us !  How  would  it 
make  us  long,  groan,  and  cr\",  to  be  with 
Christ !  But  though  none  of  us  must  ex- 
pect such  raptures  and  ecstasies  as  the  apos- 
tle had,  blessed  be  God  for  that  clear  reve- 
lation of  this  heavenly  glory  which  the 
gospel  gives,  and  for  that  assurance  which 
faith  gives,  that  Christ  as  our  forerunner  is 
entered  into,  and  keeps  his  possession  of  it, 
in  the  name  and  stead  of  all  believers.  He 
has  prepared  it  for  us,  and  is  daily  prepar- 
ing us  for  that,  and  in  his  own  appointed 
time  will  put  us  into  the  actual  possession 
of  it ;  not  for  a  few  hours,  (which  was  all 
the  apostle  enjoyed,)  but  for  eternal  ages. 

2  I  knew  a  man  in  Christ  about 
fourteen  years  ago,  (whether  in  the 
body,  1  cannot  tell  ;  or  whether  out 
of  the  body,  I  cannot  tell :  God 
knoweth  ;)  such  an  one  caught  up 
to  the  third  heaven.  3  And  I  knew 
such  a  man,  (whether  in  the  body,  or 
out  of  the  body,  I  cannot  tell;  God 
knoweth  ;)  4  How  that  he  was  caught 
up  into  paradise,  and  heard  unspeak- 
able words,  which  it  is  not  lawful 
for  a  man  to  utter. 

Observe,  1.  That  the  person  here  spoken 
of  was  doubtless  himself,  otherwise  it  had 
been  no  cause  or  ground  of  glorying  to  him 
at   all ;  yet  he  speaks  in   the  name  of  a 


third  person.  Thence  note,  Tliat  they  who 
know  most  of  God,  are  most  modest  when 
they  come  to  speak  of  themselves.  Observe, 
2.  The  description  of  the  person,  a  Jiian  in 
Christ :  that  is,  a  man  actuated  by  the 
Spirit  of  Christ,  above  himself;  and  also  a 
description  of  the  place  he  was  caught  up 
into,  paradise,  the  seat  of  the  blessed. 
Learn  thence.  That  there  is  a  third  heaven, 
or  heavenly  paradise,  where  are  the  con- 
cerns and  hopes  of  holy  souls ;  and  souls 
are  not  so  closely  tied  to  the  body,  but  they 
may,  whenever  God  pleases,  be  wrapt  up 
into  paradise,  or  the  third  heaven.  The 
apostle  not  being  able  to  tell  whether  he  was 
in  the  body  or  out  of  the  body,  showeth 
that  somehow  the  soul  was  there,  though  he 
could  not  declare  nor  discover  the  manner 
how.  Observe,  3.  What  St.  Paul  heard 
when  thus  wrapt  up  into  paradise,  namely, 
unspeakable  words,  such  as  cannot  be  ut- 
tered ;  or,  if  uttered,  cannot  be  understood. 
Learn  thence.  That  the  things  of  the  hea- 
venly paradise  are  to  mortal  men  unspeaka- 
ble :  there  is  no  human  language  that  hatli 
words  fit  to  reveal  that  part  of  heavenly 
things  which  God  hath  shut  up  as  secret 
from  us.  Observe  lastly,  Paul's  great  hu- 
mility, both  in  concealing  formerly  this  ex- 
traordinary favour,  and  now  not  without 
some  difficulty  and  disguise  mentioning  if, 
though  for  defence  of  the  gospel,  in  a  man- 
ner constrained  thereunto ;  contenting  him- 
self with  such  a  fame  as  his  deportment 
and  outward  actions,  in  serving  the  interest 
of  Christ,  could  procure,  and  no  way  avoid. 

5  Of  such  an  one  will  I  glory  : 
yet  of  myself  I  will  not  glory,  but  in 
mine  infirmities.  6  For  though  I 
would  desire  to  glory,  I  shall  not  be 
a  fool  ;  for  I  will  say  the  truth  :  but 
noio  I  forbear,  lest  any  man  should 
think  of  me  above  that  which  he 
seeth  me  to  be,  or  that  he  heareth 
of  me. 

Here  the  apostle  declares,  that  although 
this  foretaste  of  the  heavenly  glory  was 
worthy  to  be  gloried  in,  and  though  he 
might  boast  of  himself  as  thus  exalted,  yet 
he  being  purely  passive  in  it,  and  advanced 
freely  by  God  to  it,  he  chose  rather  to 
ascribe  unto  God  the  entire  glory  of  that, 
and  content  himself  with  glorying  in  such 
infirmities,  and  debasing  sufferings,  as  he 
could  strictly  call  his  own,  being  undergone 
by  him   with   an   invincible  courage  and 


290 


II  CORINTHIANS. 


Chap.  XII. 


constancy  of  mind.  However,  he  assures 
them,  that  if  he  had  a  mind  to  glory  of 
this  rapture  and  revelation,  he  might  do  it 
without  folly  or  vanity,  it  being  most  cer- 
tainly true ;  but  he  chose  rather  to  forbear, 
lest  he  should  thereby  give  occasion  to  any 
to  overvalue  him,  and  to  think  more  highly 
of  him  than  his  common  beliaviour,  his  or- 
dinary words  and  actions,  gave  them  reason 
to  do.  A  wise  and  good  man  is  not  am- 
bitious of  more  applause  or  commendation 
than  what  his  personal  worth  or  merits  de- 
servedly challenge  ;  he  desires  no  man  to 
think  or  speak  of  him  above  that  which  he 
appeareth  to  be,  which  is  always  as  he 
really  is,  being  that  in  reality  which  he  is 
in  appearance. 

7  And  lest  I  should  be  exalted 
above  measure  through  the  abund- 
ance of  the  revelations,  there  was 
given  to  rne  a  thorn  in  the  flesh, 
the  messenger  of  Satan,  to  buff'et 
me,  lest  I  should  be  exalted  above 
measure. 

Observe  here.  The  great  and  special  sin 
which  St.  Paul  was  in  danger  of,  by  the 
abundance  of  revelations,  namely,  the  sin 
of  spiritual  pride.  Learn  hence.  That  hea- 
venly revelations  may  be  matter  and  oc- 
casion of  unmeet  and  sinful  exaltation. 
The  holiest  christians,  after  their  most  hea- 
venly acquaintance,  are  not  out  of  danger 
of  spiritual  pride,  or  being  too  much  exalted. 
Pride  is  such  a  sin  as  the  holiest  saint  is  not 
fully  secured  from ;  no,  not  when  he  hath 
been  hearing  unutterable  words,  and  seeing 
the  heavenly  paradise  itself ;  no,  not  if  he 
came  down  from  the  third  heaven,  newly 
from  converse  with  angels,  yet  bringing  an 
imperfect  nature  with  him,  is  he  not  out  of 
danger  of  this  sin,  much  less  is  he  so  when 
he  comelh  off  his  knees  from  prayer,  &c. 
Observe,  2.  The  way  and  means  which  the 
wisdom  of  God  made  use  of  for  preventing 
St.  Paul's  falling  into  this  dangerous  sin  of 
spiritual  pride,  and  that  was,  the  giving 
him  a  thorn  in  the  flesh -.  a  bodily  pain, 
say  some  ;  a  bitter  persecution,  say  others ; 
something  that  was  very  afflictive  to  the 
flesh,  say  all.  Learn  hence.  That  spiritual 
pride  is  so  dangerous  a  sin,  that  it  is  a  mercy 
to  be  freed  from  it,  even  by  bodily  pain  : 
God  seeth  our  danger  when  we  see  not  our 
own,  and  will  hurt  the  body,  to  save  the 
soul  of  his  dearest  children.  Oh,  how 
much  better  is  it  that  the  body  should 
smart,  than  that  the  soul  should  be  over- 


much exalted !  It  is  an  happy  thorn 
in  the  flesh,  which  lets  the  pestilent  and 
corrupt  blood  of  spiritual  pride  out  of  the 
soul.  Lord !  why  do  we  contend  and 
quarrel  with  thee  for  every  sickness,  bodily 
pain,  or  afflictive  cross !  Can  sin  be  pre- 
vented or  killed  at  too  dear  a  rale  ?  Ob- 
serve, 3.  This  thorn  in  the  flesh  is  called 
the  messenger  of  Satan  ;  from  whence 
St.  Chrysostom  concluded  that  it  was  to 
some  evil  angel  that  was  permitted  and 
empowered  by  God  to  scourge  and  buifet 
him.  The  sutferings  of  the  best  and  ho- 
liest persons  in  the  flesh  may  be  the  buf- 
fetings  of  a  messenger  of  Satan,  and  yet  be 
from  God.  Satan  certainly  intendeth  our 
hurt,  but  God  overrules  him  as  an  instru- 
ment to  do  us  good  :  it  is  no  proof  that  a 
man  is  not  a  child  of  God,  because  Satan 
has  a  permission  to  torment  his  flesh.  The 
messenger  of  Satan  was  sent  to  buffet 
me,  says  St.  Paul,  lest  I  should  be  exalted. 

8  For  this  thing  I  besought  the 
Lord  thrice,  that  it  might  depart 
from  me. 

Note  here,  \.  The  person  prayed  to,  the 
Lord ;  that  is,  the  Lord  Jesus,  as  appears 
by  the  two  next  verses,  that  the  power  of 
Christ  may  rest  upon  me.  Here  is  an  in- 
stance of  prayer  directed  to  Christ,  therefore 
here  is  an  instance  of  Christ's  divinity  : 
prayer  made  to  Christ  at  all  times,  in  all 
places,  and  for  all  things,  is  an  evidence  of 
his  omniscience,  omnipotence,  and  omni- 
presence, and  consequently  of  his  being 
truly  and  essentially  God.  Note,  2.  The 
subject-matter  of  this  prayer ;  and  that 
was,  for  the  removal  of  the  affliction,  I 
prayed  that  it  tnight  depart  from  me  ; 
together  with  the  reiterated  frequency  of  it, 
J  besought  the  Lord  thrice.  Learn  hence. 
That  peace  with  God  doth  not  make  the 
flesh  insensible :  a  good  man  may  groan 
under  bodily  pain,  and  lawfully  pray  for 
the  removal  of  it ;  yea,  be  oft  in  prayer 
for  it ;  earnest  and  frequent  prayer  is  not 
unsuitable  to  sharp  afflictions.  For  this  I 
besought  the  Lord  thrice.  Where  mark 
St.  Paul's  conformity  to  his  Saviour,  who 
in  his  agony  prayed  thrice  that  the  cup 
might  pass,  hut  both  of  them  with  profound 
submission.  Note  also,  That  the  apostles' 
gift  of  healing,  was  not  to  be  used  at  their 
own  pleasure,  (then  St.  Paul  might  have 
healed  himself,)  but  for  the  confirmation 
of  the  faith,  when  it  pleased  the  Holy 
Spirit. 


Chap.  XII. 


II  CORINTHIANS. 


291 


9  And  he  said  unto  me.  My  grace 
is  sufficient  for  thee  : — 

Observe,  Iii  this  answer  that  is  given  to 
St,  Paul's  prayer,  tiiat  the  mercy  prayed 
for  is  not  in  kind  given  in  unto  him,  but 
promised  grace  and  strength,  which  is  bet- 
ter than  the  mercy  he  prayed  for.  Learn 
hence,  That  the  frequent  and  earnest  pray- 
ers of  the  most  holy  and  eminent  saints, 
for  dehverance  from  outward  troubles,  may 
not  be  granted  in  the  kind  or  thing  desired. 
We  are  not  lords,  but  beggars  ;  and  must 
leave  it  to  God  to  determine  the  matter,  the 
manner,  the  measure,  the  time,  of  our  af- 
flictions. Note  farther.  That  as  in  the 
prayer,  so  in  the  answer,  St.  Paul  was  con- 
formed to  Christ ;  the  one  was  heard,  but 
not  by  the  passing  of  the  cup ;  the  other 
was  heard,  but  not  by  removing  the 
thorn  in  the  flesh ;  but  both  were  heard 
by  assurance  and  supply  of  divine  strength, 
and  sufficient  grace  to  help  in  time  of 
need.  He  said  unto  me,  Mj/  grace  is 
sufficient  for  thee.  Learn  hence,  That 
the  grace  of  Christ  is  sufficient  for  his  peo- 
ple in  all  their  afflictions;  sufficient  for 
their  preservation,  to  keep  them  from  fall- 
ing away  from  God  and  godliness,  by  the 
temptation  which  always  attends  affliction  ; 
sufficient  for  their  sustentation,  to  uphold 
and  support  them  in  and  under  their  hea- 
viest pressures  and  afflictions ;  and  sufficient 
to  render  their  afflictions  truly  advantage- 
ous and  serviceable  to  them,  to  make  them 
more  holy,  humble,  heavenly,  conformed 
unto  Christ,  &c. 

— For  my  strength  is  made  per- 
fect in  weakness. — 

This  is  not  to  be  understood  as  if  our 
weakness  added  any  thing  to  God's  power, 
or  could  make  his  power  perfect  :  but  our 
weakness  fenders  God's  power  more  illus- 
trious, he  delights,  in  and  under  our  weak- 
ness, to  manifest  most  of  his  helping  power ; 
as  the  stars  never  shine  so  gloriously  as  in 
the  sharpest  frosty  night,  so  the  power  of 
God  never  appears  so  signally  and  conspi- 
cuously as  in  and  under  our  weakness. 
Learn  hence.  That  when  God,  upon  our 
prayer,  doth  not  deliver  us  from  bodily 
sufferings,  he  will  be  sure  to  come  in 
with  sufficient  grace,  and  manifest  his 
strength  in  our  pain  and  weakness.  We 
never  thought  how  much  or  how  long 
we  could  bear  and  hold  out,  'till  God  made 
manifest  his  own  strength  in  our  weakness. 
More  of  the  power  of  grace  is  seen  in  the 
sufferings  of  believers,  than  ever  was  seen 


in  their  prosperity.  Beg  then,  O  christian  ! 
more  importunately  for  divine  strength,  than 
for  the  departing  of  the  thorn  :  grace  is  bet- 
ter than  ease  or  health  ;  the  one  is  proper 
to  saints,  the  other  is  common  to  wicked 
men  and  brutes. 

— Most  gladly  therefore  will  1  ra- 
ther glory  in  my  infirmities,  that 
the  power  of  Christ  may  restupon  me. 

Here  our  apostle  tells  the  Corinthians, 
that  most  gladly  he  chose  rather  to  glory  in 
his  afflictions  and  tribulations  than  in  his 
visions  and  revelations,  because  by  them  he 
had  greater  experience  of  the  power  and 
presence  of  Christ  with  him,  and  of  support- 
ing him  under  all  his  pressures.  Learn 
hence,  \.  That  the  people  of  God  are  sup- 
ported under,  and  carried  through,  all  their 
sufferings  and  afflictions,  by  the  power  of 
Christ;  a  divine  power  above  their  own 
strength,  like  everlasting  arms,  is  underneath 
them  in  the  hour  of  trial.  Learn,  2.  That 
to  glory  in  afflictions  and  tribulations  is  an 
high  pitch  of  holiness  and  grace,  but  at- 
tainable. To  glory  in  tribulation  is,  L  To 
rejoice  in  it.  2.  To  express  that  joy  out- 
wardly, upon  a  fit  occasion.  3.  To  ex- 
press it  with  a  great  degree  of  exultation  and 
boasting  :  many  of  the  martyrs  were  so  far 
from  changing  countenance  at  the  stake, 
that  they  sung  and  triumphed  in  the  midst 
of  flames.  Huest.  But  can  any  comfort  be 
derived  from  this  text  for  sinful  infirmities  ? 
Ans.  From  the  power  of  Christ,  in  this 
text,  there  may.  Thus  the  powerful  medi- 
ation and  intercession  of  Christ  is  magnified 
in  procuring  the  acceptance  of  our  persons 
and  services,  notwithstanding  the  sinful  in- 
firmities cleaving  to  them  :  also  the  power 
of  his  grace  will  at  death  be  magnified,  in 
purging  and  purifying  his  people  from  all 
their  dross  and  dregs.  There  is  nothing 
uneasy  to  a  child  of  God,  but  there  is  some- 
thing in  Christ  to  alleviate  it :  affliction  is 
uneasy,  temptation  uneasy,  death  uneasy, 
the  wrath  of  God  uneasy,  the  law,  as  con- 
demning, is  uneasy  and  unpleasing  ;  but 
Christ  has  delivered  from  the  curse  of  the 
law,  satisfied  the  justice  of  God,  sanctified 
the  cross,  sweetened  death  !  Oh,  how 
adorable  is  the  power,  how  desirable  the 
grace,  of  Christ ! 

10  Therefore  I  fake  pleasure  in 
infirmities,  in  reproaches,  in  neces- 
sities, in  persecutions,  in  distresses 
for  Christ's  sake  ;  for  when  I  am 
weak,  then  am  I  strong. 
V  2 


292 


11  CORINTHIANS. 


Chap.  XII. 


Observe  liere,  1.  The  high  and  heroic 
pitch  which  St.  Paul's  spirit  was  raised  to  : 
He  took  pleasure  in  reproaches  and  per- 
secutions. Pleasure  is  a  degree  beyond 
joy  ;  though  these  sufferings  were  painful  to 
the  flesh,  yet  were  they  pleasing  to  the 
spirit.  A  christian  noay  not  love  that  which 
he  bears,  yet  may  he  love  to  bear  :  to  bear, 
is  the  patience  of  necessity ;  to  love  to 
bear,  is  the  patience  of  virtue  :  to  delight 
to  bear  reproach  or  persecution  for  Christ, 
is  expressive  of  the  highest  affection  towards 
Christ,  and  lowest  subjection  to  him.  If 
nature  suffers  not  a  saint  to  take  pleasure  in 
reproaches,  as  such,  yet  grace  enables  him 
to  take  pleasure  in  what  he  is  reproached 
for.  Observe,  2.  The  cause  assigned  why 
the  apostle  took  such  pleasure  in  his  suffer- 
ings and  abasements,  because  they  gave 
him  such  experience  of  the  pov^er  of  Christ ; 
insomuch  that  when  he  was  most  weak  in 
himself,  he  was  then  most  strong  in  Him. 
When  I  am  weak,  then  am  I  strong  ; 
which  words  are  a  divine  paradox  or  rid- 
dle. The  apostle  affirms  one  contrary  of 
another :  weakness  is  contrary  to  strength  ; 
how  then  can  a  weak  man  be  strong,  when 
he  is  weak  ?  The  meaning  is,  That  when 
a  christian  is  most  sensible  of  his  own 
weakness,  and  most  diffident  and  distrustful 
of  his  own  strength,  then  the  power  of 
Christ  rests  upon  him,  and  he  experiences 
divine  strength  coming  in  unto  him.  Christ 
fills  none  but  the  hungry,  nor  doth  he 
strengthen  any  but  the  weak  ;  only  by 
going  out  of  our  strength,  do  we  get 
strength  ;  when  in  an  humble  sense  of  our 
weaknesses  we  rest  upon  Christ,  the  power 
of  Christ  rests  upon  us. 

11  1  am  become  a  fool  in  glory- 
ing ;  ye  have  compelled  me  :  for  I 
ought  to  have  been  commended  of 
you  :  for  in  nothing  am  I  behind  the 
very  chiefest  apostles,  though  I  be 
nothing.  12  Truly  the  signs  of  an 
apostle  were  wrought  among  you  in 
all  patience,  in  signs,  and  wonders, 
and  mighty  deeds.  13  For  what 
is  it  wherein  ye  were  inferior  to  other 
churches,  except  it  be  that  I  my- 
self was  not  burdensome  to  you  ? 
forgive  me  this  wrong. 

Here  again  does  our  apostle  excuse  his 
boasting,  and  tells  the  Corinthians  that 
they  had  compelled  him  to  it,  and  ought 
to  have  saved  him  the  labour  of  it,  by  de- 
fending him  themselves.     For  he  had  done 


and  suffered  as  much  as  any  of  the  most 
eminent  apostles,  though  he  looked  upon 
ail  as  nothing :  and  consequently  his  ser- 
vices and  sufferings,  his  miracles,  signs, 
and  wonders,  were  sufficient  arguments, 
and  undeniable  demonstrations,  that  he  was 
indeed  an  apostle  of  Jesus  Christ.  He  far- 
ther adds.  That  the  church  at  Corinth  had  as 
great  and  excellent  gifts  of  the  Spirit  bestowed 
upon  them,  by  his  ministry,  as  any  church 
whatsoever ;  ail  the  difference  was,  that 
whatever  was  done  for  them  was  done  free- 
ly :  he  spared  their  purses,  and  put  them 
to  no  charge.  Now,  says  he,  if  that  be  a 
wrong,  I  hope  you  can  easily  forgive  it. 
Corinth  was  a  very  rich  and  wealthy  city, 
but  they  loved  a  cheap  gospel ;  the  apostle 
spared  their  purses,  not  because  they  were 
unable,  but  unwillmg,  to  draw  them. 
Here  observe.  That  the  people  ought  to 
give  testimony  to  their  minister's  integrity, 
and  do  all  that  in  them  lies  to  support  and 
maintain  the  honour  of  his  ministry  :  I 
ouc^ht,  says  the  apostle,  to  be  conmiended 
of  you.  Observe  farther.  That  when  the 
people  omit  and  neglect  this  necessary  part 
of  their  duty  towards  their  ministers,  it  is 
lawful,  and  not  discommendable,  for  the 
ministers  of  Christ  themselves,  in  a  modest 
humble  manner,  to  declare  both  what  they 
have  been,  and  what  they  have  done.  In 
nothing  am  I  behind  the  very  chiefest 
apostles,  though  I  be  nothing.  As  if  the 
apostle  had  said,  "  Verily,  I  am  as  much 
an  apostle  as  they  who  think  themselves 
more  than  apostles ;  though  you  and  they 
through  envy  count  me  nothing,  and 
though  I  in  humility  account  myself  no- 
thing." Thus  the  ministers  of  Christ  may 
stand  upon  terms  of  credit  with  any  who 
lay  their  persons  low,  that  they  may  dis- 
parage their  work,  and  lay  that  service 
low  to  which  God  hath  called  them. 
Though  the  ministers  and  members  of 
Christ  ought  in  lowliness  to  submit  to  one 
another,  yet  must  they  not  submit  to  the 
pride  or  lusts  of  any,  how  high  soever  in 
their  own  or  others'  account. 

14  Beliold,  the  third  time  I  am 
ready  to  come  to  you  ;  and  I  will 
not  be  burdensome  to  you  :  for  T 
seek  not  yours,  but  you  :  for  the 
children  ought  not  to  lay  up  for  the 
parents,  but  the  parents  for  the 
children.  15  And  I  will  very  glad- 
ly spend  and  be  spent  for  you ; 
though  the  more  abundantly  1  love 
you,  the  less  I  be  loved. 


Chap.  XII. 


11  CORINTHIANS. 


2j};j 


The  apostle  here  acquaints  the  Corinth- 
ians, that  he  prepared  himself  a  third  time 
to  come  unto  them,  being  providentially 
hindered  twice  before,  yet  with  a  firm  re- 
solution not  to  be  any  ways  burdensome 
to  them ;  for  lie  coveted  not  their  posses- 
sions, but  was  desirous  of  their  salvation. 
And  as  a  parent  lays  up  for  his  children, 
and  takes  not  from  them  ;  so  he  desired, 
as  their  spiritual  father,  to  enrich  them 
with  spiritual  good  things,  and  not  to  take 
from  them  any  of  their  temporal  riches. 
Nay,  he  adds,  that  he  was  willing  to  spend 
and  be  spent ;  that  is,  to  spend  his  time, 
his  strength,  his  pains,  his  life,  although  he 
met  with  very  undue  returns  from  some  of 
them,  who  loved  him  so  little,  because  he 
loved  them  so  much  ;  showing  more  kind- 
ness to  the  false  apostles,  than  to  him  their 
spiritual  father.  Behold  here  an  imitable 
pattern  of  ministerial  diligence  and  faith- 
fulness, love  and  affectionateness :  the  apos- 
tle was  willing  to  spend  and  be  spent ;  not 
only  his  purse  and  pains,  but  time  and 
strength,  life  and  health.  Oh,  how  tender 
are  some  of  their  carcass,  how  fearful  of 
their  skin,  how  sparing  of  their  pains,  for 
fear  of  shortening  their  days  and  hastening 
their  end  !  Whereas  the  lamp  of  our  lives 
can  never  burn  out  better  than  in  lighting 
others  to  heaven  :  is  it  not  better  that  our 
flesh  consume  with  industry  and  usefulness, 
than  wear  out  with  rust  and  idleness  >  As 
it  is  the  duty,  so  'tis  the  disposition  of  the 
faithful  ministers  of  Christ  to  spend  and  to 
be  spent  for  souls. 

16  But  be  it  so,  I  did  not  bur- 
den you  :  nevertheless,  being  crafty, 
I  canght  you  with  guile.  17  Did  I 
make  a  gain  of  you  by  any  of  them 
whom  I  sent  unto  you  ?  18  I  desired 
Titus,  and  with  him  I  sent  a  bro- 
ther :  did  Titus  make  a  gain  of  you  ? 
walked  we  not  in  the  same  spirit  ? 
walked  we  not  in  the  same  steps  ? 

Here  the  apostle  answers  an  objection, 
which  without  any  just  cause  was  made 
against  him  by  some ;  it  was  suggested, 
♦•  that  though  he  was  not  burdensome  to 
the  Corinthians  himself,  nor  look  any 
thing  of  them  for  preaching  the  gospel,  yet 
that  he  cunningly  and  craftily  sent  others 
to  them,  and  set  them  at  work  to  take 
money  for  him."  Now  to  wipe  off  this 
aspersion,  the  apostle  appeals  to  themselves, 
whether  any  person  he  ever  sent  to  them 
received  any  thing  of  them  for  his   usei" 


Neither  Titus  nor  Luke  made  a  gain  ot 
them,  but  with  the  same  generosity  and 
freedom  preached  the  gospel,  and  commu- 
nicated the  riches  of  grace  to  their  souls 
When  the  ministers  of  the  gospel  at  any 
time  call  in  the  assistance  of  others  to  help 
them  in  their  work,  their  care  is  to  employ 
such,  as  near  as  they  can  judge,  who  are 
of  the  same  spirit,  and  walk  in  the  same 
steps,  with  themselves.  St.  Paul,  Titus, 
and  Luke,  all  agree  together  in  carrying  on 
a  generous  design  for  the  preaching  the 
gospel  to  the  Corinthians  freely,  and  are 
of  the  same  mind  and  practice  in  every 
thing. 

19  Again,  think  ye  that  we  ex- 
cuse ourselves  unto  you  ?  we  speak 
before  God  in  Christ :  but  lue  do 
all  things,  dearly  beloved,  for  your 
edifying.  20  For  I  fear,  lest,  when 
I  come,  I  shall  not  find  you  such  as 
I  would,  and  that  I  shall  be  found 
unto  you  such  as  ye  would  not : 
lest  there  be  debates,  envyings, 
wraths,  strifes,  backbitings,  whis- 
perings, swellings,  tumults :  21 
And  lest,  when  I  come  again,  my 
God  will  humble  me  among  you, 
and  that  I  shall  bewail  many  which 
have  sinned  already  and  have  not 
repented  of  the  uncleanness,  and 
fornication,  and  lasciviousness  which 
they  have  committed. 

As  if  the  apostla  had  said,  "  Think  not 
that  for  any  sinister  or  by-ends  of  my  own, 
I  excuse  myself  so  often  to  you,  for  defer- 
ring so  long  my  promised  and  intended 
journey  among  you ;  for  all  I  do  is  with 
an  eye  to  your  advantage.  'Tis  your  benefit 
and  reformation  I  aim  at ;  for  verily  1  fear, 
whenever  I  come,  I  shall  find  those  sins 
unrepented  of,  and  unhumbled  for,  by 
many  of  you,  which  will  be  matter  of  hu- 
miliation, sorrow,  and  lamentation,  to  me  ; 
and  that  I  must  be  necessitated,  contrary  to 
my  inclinations  and  desires,  to  inflict  cen- 
sures and  corporal  punishments  upon  many 
among  you,  for  the  schisms,  debates,  and 
strifes,  of  some ;  for  the  uncleanness,  for- 
nication, and  lasciviousness,  of  others." 
Note  here,  ].  What  great  disorders  and 
scandalous  crimes  were  found  in  the  church 
of  Corinth,  and  yet  she  retained  the  deno- 
mination and  character  of  a  true  church  : 
the  apostle  fears,  and  not  without  cause. 


294 


II  CORINTHIANS. 


Chap.  XIII. 


that  he  should  find  debates,  envyings, 
wrath,  and  strifes,  among  them,  the  usual 
and  necessary  consequences  of  schisms  and 
factions  in  the  church.  Note,  2.  That 
notwithstanding  all  these  corruptions  and 
scandalous  abuses,  St.  Paul  neither  separates 
himself,  nor  persuades  any  to  separate  from 
them.  Nothing  will  justify  a  separation 
from  a  church,  but  that  which  makes  a 
separation  between  God  and  that  church, 
namely,  heresy  in  doctrine,  or  idolatry 
in  worship. 

CHAP.  XIII. 

Our  apostle  being  now  come  to  the  conclusion 
of  this  second  epistle,  lets  the  Corinthians 
know,  that  he  had  a  third  time  resolved  to 
come  unto  them,  and  to  be  sharp  against  such 
of  them  with  his  ecclesiastical  censures,  as  he 
found  unreclaimed  and  unreformed  amongst 
them,  sparing  neither  great  nor  small,  one  or 
other,  if  involved  in  the  same  guilt:  which 
censures  of  the  apostle  were  many  times  at- 
tended with  corporal  punishments,  and  some- 
times with  death  :  what  the  civil  sword  is  in 
the  commonwealth,  that  ecclesiastical  disci- 
pline is  in  the  church,  when  duly  executed, 
namely,  a  revenger  of  all  disobedience. 

^HIS  is  the  third  time  I  am  com- 
-  ing  to  you.  In  the  mouth  of 
two  or  three  witnesses  shall  every 
word  be  established.  2  I  told  you 
before,  and  foretell  you,  as  if  I  were 
present,  the  second  time  ;  and  being 
absent,  now  I  write  to  them  which 
heretofore  have  sinned,  and  to  all 
other,  that,  if  I  come  again,  I  will 
not  spare  :  3  Since  ye  seek  a  proof 
of  Christ  speaking  in  me,  which  to 
you-ward  is  not  weak,  but  is  migh- 
ty in  you.  4  For  though  he  was 
crucified  through  weakness,  yet  he 
liveth  by  the  power  of  God.  For  we 
also  are  weak  in  him,  but  we  shall 
live  with  him  by  the  power  of  God 
toward  you. 

The  apostle  having  throughout  both  his 
epistles  blamed  the  Corinthians  for  several 
gross  enormities  found  amongst  them,  and 
hearing  there  were  some  that  had  not  re- 
pented of  them,  he  gives  them  plainly  to 
understand,  that  he  had  a  full  purpose  to 
come  unto  them  with  his  rod  of  ecclesiasti- 
cal discipline  and  church  censures,  and 
would  not  spare  a  man  of  them,  but  ex- 
ecute that  power  on  the  impenitent,  which 
Christ  had  given  him,  by  excluding  such 
unreclaimable  offenders  from  church  com- 


munion. Note  here,  With  what  wisdom 
and  caution  the  holy  apostle  proceeds  in 
the  executing  and  inflicting  the  severe  cen- 
sures of  the  church  ;  he  uses  admonition  a 
first,  a  second,  and  third  time,  before  he 
proceeds  to  the  awful  sentence  of  excom- 
munication ;  J  toid  you  before,  I  foretell 
you  now,  and  being  absent,  I  -write  to 
you,  that  when  I  coin e  I  will  not  spare. 
He  tells  them  farther,  that  they  had  tempted 
him  hereunto,  in  that  they  had  required  a 
proof  from  him  whether  Christ  had  owned 
him  as  an  apostle  or  not,  and  would  ratify 
his  censures  by  judgments  following  them. 
He  shows  that  Christ  had  owned  him,  and 
manifested  his  power  in  his  ministry  among 
them,  by  converting  many  of  them  to  the 
christian  faith,  by  bestowing  the  gifts  of 
his  Spirit  upon  them,  and  by  many  signs 
and  miracles  which  he  enabled  him  to  do 
in  the  midst  of  them.  When  God  calls 
his  servants  to  the  work  of  the  ministry,  he 
leaves  not  either  himself  or  them  without 
witness ;  he  bears  testimony  to  their  sin- 
cerity, by  giving  them»  in  some  degree, 
the  seal  of  their  ministry,  in  the  conver- 
sion or  edification  of  those  they  are  sent 
unto :  Since  ye  seek  a  proof  of  Christ 
speaking  in  me,  to  you-xoard  he  is  not 
weak,  but  is  mighty  in  and  amongst  you. 
Next  the  holy  apostle  draws  a  parallel,  and 
makesacomparison  between  his  blessed  Lord 
and  Master  and  himself.  As  Christ  in  his 
state  of  humiliation  appeared  to  be  a  weak 
an  frail  man,  by  being  crucified  ;  but  was 
evidenced  to  be  the  great  and  mighty  God, 
by  his  rising  from  the  dead  :  so  the  apos- 
tle, considered  in  himself,  and  in  respect 
of  his  afflictions,  appears  a  weak  and  con- 
temptible man  ;  but  yet  they  had  found, 
and  should  farther  find,  a  resemblance  of 
the  power  and  strength  of  Christ  in  his 
life  and  ministry  ;  and  particularly  they 
should  find  him  armed  with  authority  from 
Christ  to  execute  censures  upon  the  contu- 
macious and  impenitent.  Though  the 
ministers  of  Christ,  like  their  Master,  when 
here  on  earth,  are  in  a  state  of  weakness, 
poverty,  and  contempt ;  yet  they  are 
clothed  with  divine  power  in  the  execution 
of  their  office,  and  their  ministry  is  a  living, 
powerful,  and  efficacious  ministry,  in  the 
vigorous  effects  of  it  upon  the  hearts  of 
their  people  ;  We  are  weak  in  hi?n,  but  we 
shall  live  with  him  by  the  power  of  God 
toward  you. 

5  Examine  yourselves,  whether  ye 
be  in    the    faith  ;     prove   your    own 


Chap.  XIII. 

selves.  Know  j  e  not  your  own  selves, 
how  that  Jesus  Christ  is  in  you,  ex- 
cept ye  be  reprobates  ? 

Here  the  apostle  advises  the  Corinthians, 
instead  of  inquiring  after  the  proof  of  Christ 
in  him,  to  examine  whether  they  were  in 
Christ  t/iemsclves  ;  intimating  to  us,  that 
such  are  usually  most  backward  to  examine 
the  state  of  their  own  souls,  who  are  for- 
ward to  inquire  into  the  spiritual  state  and 
condition  of  others.  "  You  seek  a  proof  of 
Christ  in  me,  says  the  apostle :  O,  rather 
prove  and  examine  yourselves."  Where 
note,  1.  A  duty  expressed  :  Exam'mc your- 
selves ;  prove  yourselves.  The  word  is  a 
metaphor  taken  from  goldsmiths,  who  with 
great  exactness  try  their  gold  ;  the  truth  of 
it  by  the  touchstone,  the  weight  of  it  by  the 
scale,  and  the  purity  of  it  by  the  fire. 
And  the  repetition  of  the  command,  Ex- 
amlne  yourselves ;  prove  yourselves  ; 
implies  the  great  backwardness  that  is  in 
men's  natures  to  perform  this  duty,  the 
great  necessity  of  the  duty,  and  the  great 
diligence  and  frequency  to  be  used  in  per- 
forming of  the  duty.  "  Learn  hence,  that 
self-examination  is  an  excellent,  a  necessary, 
and  important  duty,  belonging  to  every  one 
in  the  church,  and  requires  great  diligence 
and  faithfulness  in  the  performing  of  it. 
Tis  necessary  in  regard  of  our  comforts, 
and  also  in  regard  of  our  graces  j  for  there 
are  counterfeit  graces,  as  well  as  real ;  and 
common  graces,  as  well  as  saving ;  and  'tis 
a  duty  that  requires  diligence  and  fre- 
quency, because  the  work  is  difficult,  be- 
cause the  heart  is  backward,  because  we 
are  deceived,  and  willing  to  be  deceived  ; 
because  many  have  miscarried  without  it, 
and  many  perished  by  a  negligent  perform- 
ance of  it :  Therefore  examine  yourselves  ; 
prove  yourselves.  Note,  2.  The  subject- 
matter  of  our  examination  :  whether  ye  be 
in  the  foith  ;  that  is,  whether  ye  be  con- 
verted to  the  christian  faith,  whether  the 
faith  of  Christ  be  in  you,  whether  the  prin- 
ciple of  faith  be  in  your  hearts,  whether  the 
power  of  faith  be  in  your  consciences,  whe- 
ther the  practice  of  faith  be  in  your  lives, 
wheliier  your  iaith  be  the  parent  and  prin- 
ciple of  obedience,  working  love,  and  work- 
ing by  love.  Note,  3.  The  enforcement 
and  motive  to  this  duty  :  Except  ye  be  re- 
probates, that  is,  counterfeit,  adulterate,  un- 
sound, and  insincere  christians,  unaccepted 
of  God,  and  not  owned  by  him.  As  re- 
probate silver  has  no  worth  or  fitness  in  it 
for  trading  :  so  such  christians  as,  upon  ex- 


II  CORINTHIANS. 


•295 


amination,  are  not  found  to  liave  the  grace 
of  faith  in  them,  more  precious  than  gold, 
are  unapproved  of  God,  and  rejected  by 
him.  Note,  4.  When  the  apostle  expostu- 
lates with  them,  and  says,  Kiiota  yc  not 
your  own  selves  ?  it  implies  both  the  folly 
and  unreasonableness  of  the  neglect  of  the 
duty,  and  also  the  possibility  and  easiness 
of  knowing  whether  Christ  be  in  us,  or  not, 
upon  a  due  and  diligent  inquiry  whether 
we  have  experienced  the  quickening  and 
transforming  power  of  Christ  in  our  hearts 
and  lives.  Finally,  So  great  is  the  benefit, 
and  so  sweet  the  comfort,  which  flows  to 
us  by  examination  and  self-acquaintance, 
that  it  will  abundantly  recompense  our 
care  and  diligence,  in  the  frequent  and 
faithful  discharge  of  it. 

6  But  I  trust  that  ye  shall  know 
that  we  are  not  reprobates. 

As  if  the  apostle  had  said,  "  Whatever 
you,  upon  examination,  shall  be  found  to 
be,  I  trust  you  shall  know,  and  be  con- 
vinced, that  we  have  not  dishonoured 
Christ,  nor  shall  be  disowned  of  him. 
But  whenever  I  come  to  you,  you  shall 
find  that  I  am  not  destitute  of  the  grace 
and  power  of  Christ ;  whether  for  advanc- 
ing your  faith,  improving  your  holiness, 
or  correcting  your  miscarriages."  The 
ministers  of  Christ,  who  are  faithful  to  him, 
in  contending  with  the  errors  and  vices  of 
men,  in  reproving  sin,  in  censuring  sin, 
shall  be  owned  and  approved  of  God,  when 
the  reprobate  world  shall  be  condemned  by 
him  :  I  trust  that  ye  shall  know  that  we 
are  not  reprobates. 

7  Now  I  pray  to  God  that  ye  do 
no  evil  ;  not  that  we  should  appear 
approved,  but  that  ye  should  do 
that  which  is  honest,  though  we  be 
as  reprobates. 

The  apostle  drawing  towards  the  con- 
clusion of  his  epistle,  shuts  it  up  with  prayer, 
earnestly  imploring  Almighty  God,  that 
the  Corinthians  might  be  found  doing  no 
evil,  which  might  expose  them  to  his  cen- 
sure, and  force  him  to  exercise  his  apostoli- 
cal power,  in  punishing  such  offenders  and 
offences  as  he  should  find  among  them. 
And  he  prayed  thus  for  them,  because  he 
had  rather  have  them  good,  than,  by  pun- 
ishing their  evil  manner,  have  an  occasion 
to  testify  himself  an  approved  and  faithful 
apostle.  For  he  did  not  so  much  regard 
his  own  reputation,  as  their  salvation 


29C 


II  CORINTHIANS. 


Chap.  XIII. 


8  For  we  can  do  nothing  against 
the  truth,  but  for  the  truth. 

The  apostle  having  prayed  that  the  Co- 
rinthians might  be  found  doing  no  evil  ; 
in  the  former  verse,  and  assuring  them 
thereupon,  that  they  would  then  be  secured 
from  his  censures  and  chastisements,  he 
assigns  a  reason  here  for  that  assurance  given 
them  ;  because,  says  he.  We  can  do  nothing 
against  the  truth,  but  for  the  truth ; 
having  our  power  given  us  only  for  edifi- 
cation, and  not  for  destruction.  Consider- 
ing the  words  without  respect  to  the  cohe- 
rence. Observe,  1.  A  negative  proposition, 
We  can  do  nothing  against  the  truth. 
O  blessed  impotency  !  2.  An  affirmation, 
or  positive  assertion,  But  for  the  truth. 
O  blessed  ability  !  He  was  as  strong  as 
a  giant  for  the  truth,  but  as  weak  as  an  in- 
fant against  it.  Learn,  That  sincere  chris- 
tians in  general,  and  the  ministers  of  Christ 
in  particular,  cannot,  dare  not,  will  not, 
do  any  thing  against  the  truth,  but  for  the 
truth.  They  cannot,  that  is,  they  may  not, 
they  are  restrained  by  an  outward  command 
from  God,  who  is  truth  itself.  They  can- 
not, that  is,  they  will  not,  there  is  a  re- 
straint of  an  inward  principle ;  neither  the 
conviction  of  their  understandings,  the 
clearness  of  their  judgments,  nor  the  holi- 
ness of  their  hearts,  will  suffer  them  to 
oppose  the  truth.  Again,  they  cannot  at- 
tempt it ;  or,  if  they  did,  they  can  never 
effect  it ;  they  cannot  do  it  safely,  they 
cannot  do  it  successfully.  We  can  do 
nothing  against  the  truth  in  a  way  of  dis- 
couragement ;  nor  nothing  against  it  in  a 
way  of  disparagement :  but  all  our  endea- 
vours are  for  the  truth ;  we  embrace  it 
in  our  judgments,  we  hide  it  in  our  hearts, 
and  practise  it  in  our  lives.  Whatever  ta- 
lent God  entrusts  any  of  his  ministers  with, 
whether  of  parts,  power,  or  estate,  it  is  an 
opportunity  put  into  their  hands  of  doing 
service  for  the  truth,  and,  as  such,  to  be  ac- 
cepted and  improved. 

9  For  we  are  glad,  when  we  are 
weak,  and  ye  are  strong :  and  this 
also  we  wish,  even  your   perfection. 

The  apostle  may  be  understood  two 
ways  :  We  are  glad  when  tve  are  weak  ; 
that  is,  when  I  have  no  occasion  to  mani- 
fest my  apostolical  power,  in  censuring 
any  of  you  as  offenders.  But  ye  are 
strong  ;  strong  in  faith,  and  fruitful  in  good 
works.     Or,  2.  We  are  glad  when  we  are 


weak,  that  is,  when  we  are  weakened  by 
never  so  many  sufferings  and  infirmities, 
provided  you  are  made  strong  thereby  : 
for  this  is  what  we  principally  wish  and 
endeavour,  even  your  utmost  perfection  in 
knowledge,  faith,  and  holiness.  Nothing 
is  more  desired  by  the  zealous  and  faithful 
ministers  of  Jesus  Christ,  than  to  see  their 
people  strong  in  faith,  fruitful  in  good 
works,  persevering  in  well-doing,  yea,  per- 
fect in  holiness  and  obedience. — This  we 
wish,  nothing  like  it,  even  j/our  perfection. 

10  Therefore  I  write  these  things 
being  absent,  lest  being  present  I 
should  use  sharpness,  according  to 
the  power  which  the  Lord  hath  given 
me  to  edification,  and  not  to  destruc- 
tion. 

As  if  the  apostle  had  said,  "  Verily  I 
write  thus  to  you,  being  absent,  purposely 
to  reclaim  you,  lest  being  present  I  should 
be  forced  to  use  some  sharpness  towards 
you,  according  to  the  power  which  the 
Lord  hath  given  me,  tending  to  your  edifi- 
cation always,  and  not  at  any  time  to  5'our 
destruction."  Observe  here.  With  what 
tenderness  the  apostle  treats  these  offenders  : 
he  tells  them  the  sharpness  and  severity  in 
his  letters  (if  they  accounted  it  such)  was 
upon  a  kind  design,  to  prevent  sharpness 
and  severity  in  his  dealings  with  them, 
when  he  came  amongst  them  ;  yet  withal 
he  assures  them,  that  if  matters  should 
come  to  an  extremity,  that  he  must  be  forced 
to  exercise  his  apostolical  power,  in  cutting 
the  contumacious  off  from  the  church's 
communion  ;  he  would  exercise  it  with  a 
tender  regard  to  their  good,  not  their  hurt ; 
for  their  edification,  and  not  willingly  to 
their  destruction.  Learn  we,  from  the  apos- 
tle's practice,  to  execute  the  censures  of  the 
church  with  great  tenderness  and  affection, 
with  great  pity  and  compassion,  with  ex- 
traordinary dread  and  caution  ;  not  with 
rashness  and  indiscretion,  or  upon  every 
light  and  trivial  occasion,  but,  like  a  tender- 
hearted father,  with  a  rod  in  our  hand,  and 
tears  in  our  eyes. 

11  Finally,  brethren,  farewell. 
Be  perfect,  be  of  good  comfort,  be 
of  one  mind,  live  in  peace  ;  and  the 
God  of  love  and  peace  shall  be  with 
you. 

Here  our  apostle  shuts  up  his  epistle  with 
a  pathetical  option  and  affectionate  wish  of 


Chap.  Xlll. 


II  CORINTHIANS. 


297 


all  perfection,  consolation,  concord,  and 
communion,  to  his  beloved  Corintiiians. 
Where  note,  1.  What  a  fervent  and  un- 
feigned love  there  is  in  all  the  faithful  mi- 
nisters of  Clirisf,  to  the  people  committed 
to  their  charge,  and  how  desirous  they  are, 
when  they  are  taking  their  leave  of  them, 
to  leave  God  with  them  :  The.  God  of  love 
and  peace  be  rvif/i  you.  Now  God's  be- 
ing with  a  people,  implies  and  imports 
these  things  J  namely,  the  heart  of  God 
with  them,"  the  help  of  God  with  them,  and 
the  presence  of  God  with  them,  and  that 
they  shall  shortly  be  with  God.  Note,  2. 
What  are  the  particular  graces  and  bless- 
ings which  the  apostle  wishes  his  beloved 
Corinthians  :  he  doth  not  wish  them  earthly 
honours,  worldly  riches,  sensual  pleasures  ; 
but  perfection  of  grace,  spiritual  consolation, 
mutual  love,  sweet  communion  with  God, 
unanimity  and  concord  amongst  themselves. 
Sanctifying  gifts  and  saving  graces  are  the 
best  legacies  that  can  be  left  by  the  minis- 
ters of  God  unto  their  people.  Be  perfect, 
be  knit  together  ;  let  the  schisms  and 
breaches  which  have  been  amongst  you  be 
healed.  Be  of  good  comfort,  rejoice  in 
and  under  all  your  sufferings  for  Christ, 
and  the  profession  of  his  holy  religion. 
Be  of  one  luind,  of  the  same  judgment,  if 
possible,  in  all  things  ;  or,  if  otherwise,  let 
no  difference  in  judgment  cause  disunion 
in  affection  ;  if  in  some  lesser  things  your 
heads  be  different,  yet  let  your  hearts  be 
one,  Ijive  in  peace :  for  the  Lord's  sake 
live  no  longer  in  division  and  strife,  in  con- 
tention and  wrath  ;  let  me  hear  no  more 
of  those  debates,  envyings,  backbitings, 
whisperings,  and  swellings,  which  I  have 
reproved  you  for  :  but  especially  live  in 
peace  with  your  teachers  and  spiritual 
guides  ;  cause  not  them  to  complain  to 
God  of  you,  not  to  groan  to  God  against 
you,  for  your  factions  preferring  one  minis- 
ter before  another ;  one  crying,  I  am  of 
Paul,  and  another,  I  am  of  Apollos.  Thus 
doing,  the  God  of  peace  and  love  be  with 
you ;  that  is,  he  who  is  the  author  and 
enjoiner  of  love  and  peace  will  be  with 
you,  and  dwell  among  you  with  his  gra- 
cious and  favourable  presence. 

12  Greet  one  another  with  an 
holy  kiss.  13  All  the  saints  sahite 
you. 

He  exhorts  them,  according  to  the  cus- 
tom of  those  eastern  countries,  to  salute  one 
another  with  a  kiss,  as  a  token  of  mutual 
and  sincere  love :  and  since  it  was  become 


a  practice  in  sacred  meetings  and  church 
assemblies,  particularly  before  tiicir  receiv- 
ing the  holy  communion,  to  kiss  each 
other,  he  advises  Ihem  to  use  it  innocently, 
chastely  ;  let  it  not  be  a  wanton,  but  an 
holy  kiss.  However,  afterwards  the  piety 
and  purity  of  the  church  degenerating  and 
declining,  it  was  laid  aside.  That  which 
is  innocent  in  itself,  and  pious  in  its  first  in- 
tendment, may  in  time  fall  under  such 
abuses  as  to  cause  it  wholly  to  be  laid 
aside. 

14  The  grace  of  the  Lord  Jesus 
Christ,  and  the  love  of  God,  and  the 
communion  of  the  Holy  Ghost,  be 
with  you  all.     Amen. 

Here  are  the  highest  blessings  and  bene- 
fits wished  to,  and  prayed  for,  in  behalf  of 
the  Corinthians,  which  they  could  possibly 
be  made  partakers  of;  namely,  all  that  love 
which  doth  or  can  flow  from  the  Father ; 
all  that  grace  which  was  purchased  by  the 
Son  ;  and  all  that  fellowship  and  commu- 
nion with,  and  communication  from,  the 
Holy  Spirit,  which  might  render  them  meet 
for  the  service  of  Christ  on  earth,  and  for 
the  full  fruition  and  final  enjoyment  of  him 
in  heaven.  Observe  here  a  full  text  for 
the  holy  Trinity  :  the  names  of  the  three 
Persons,  Father,  Son,  and  Holy  Ghost, 
are  here  distinctly  mentioned,  as  in  the 
commission  for,  and  in  the  form  of,  baptism. 
Matt,  xxvui,  19.  Here  the  apostle  calls  the 
Father  God,  the  Son  Lord,  and  the  Spirit 
the  Holy  Ghost ;  and  as  he  attributes  love 
to  the  Father,  grace  to  the  Son,  so  fellow- 
ship to  the  Holy  Ghost ;  therefore  we  have 
no  reason  to  doubt  of  the  personality  of 
either  or  any  of  them.  But  when  we  con- 
sider how  many  at  this  day  with  impudence 
and  impunity  deny  the  divinity  of  the  se- 
cond, and  the  personality  of  the  third  Per- 
son, in  the  blessed  Trinity,  we  have  reason 
to  pray,  as  our  church  has  taught  us,  for 
our  own  establishment,  in  the  Collect  for 
Trinity  Sunday : 

Almighty  and  everlasting  God,  who 
hast  given  unto  us  thy  servants  grace, 
by  the  confession  of  a  true  faith,  to  ac- 
kno-wledge  the  glory  of  the  eternal  Tri- 
nity,  and  in  the  power  of  the  Divine  Ma- 
jesty to  worship  the  Unity ;  We  beseech 
thee  that  thou  wouldest  keep  us  stedfast  in 
this  faith,  and  evermore  defend  us  from 
all  adversities,  who  livest  and  reignest 
One  God,  world  without  cfid.     Amen. 


EPISTLE   OF   ST.    PAUL 


GALATIANS, 


That  this  Epistle  was  written  by  St.  Paul,  whose  name  it  bears,  I  think  was  never  questioned ;  though 
it  be  not  writ,  as  most  of  his  other  Epistles  are,  to  the  christians  of  one  particular  city,  but  of  the 
whole  country,  to  wil,  Galatia. 

The  Galatians  very  readily  embraced  the  gospel,  upon  the  preaching  of  St.  Paul,  and  were  at  first 
exceedingly  affectionate  to  his  person,  and  zealous  in  the  profession  of  what  he  taught.  But,  alas! 
soon  after  St.  Paul  had  left  them,  some  false  apostles  from  Judea  crept  in  amongst  them,  perverting 
some,  and  staggering  others ;  teaching  the  necessity  for  such  as  had  embraced  the  christian  reli. 
gion   to  submit  to  circumcision,  and  the  observation  of  the  Mosaical  institutions. 

To  countenance  this  insinuation  of  theirs,  they  alleged  that  St.  Peter,  James,  and  John,  had  sent 
them  thither,  and  that  they  were  of  their  minds  in  this  matter  ;  and,  particularly,  that  St.  Peter 
was  against  the  rejecting  of  circumcision,  and  did  himself  practise  the  ceremonial  law,  and  observe 
the  rites  of  it  in  common  conversation,  separating  himself  from  the  Gentiles.  Thus  these  judaizers 
opposed  the  doctrine  and  practice  of  St.  Peter  to  that  of  St.  Paul :  and  to  carry  on  their  design  with 
greater  success,  they  magnified  the  other  apostle,  and  vilified  St.  Paul,  not  allowing  him  the  name 
or  right  of  an  apostle,  having  not  seen  Christ  in  the  flesh,  as  the  rest  had  done;  affirming  that  he 
never  was  called  bv  Christ,  nor  ever  owned  for  an  apostle  by  the  other  apostles. 

Hereupon  St.  Paul,  "in  his  absence  from  the  Galatians,  writes  this  Epistle  to  them  ;  in  which,  1.  He 
vindicates  himself  and  his  doctrine,  proving  that  he  was  called  to  be  an  apostle  by  Christ  himself, 
and  that  he  had  received  his  doctrine  by  immediate  revelation  from  him;  and  that  it  was  conform- 
able to,  and  the  very  same  with,  what  was  preached  by  the  other  apostles.  Next,  he  strenuously  proves 
to  them  that  circumcision  and  all  the  ceremonial  rites  were  certainly  abolished  by  the  death  of  Christ. 
And  lastly.  He  draws  practical  inferences  from  this  doctrine,  and  instructs  the  duties  of  an  holy  life, 
exhorting  them  to  live  religiously  in  every  relation  ;  and  so  concludes  his  Epistle  with  a  solemn 
protestation  of  his  sincere  affection  to  them;  assuring  them,  that  as  an  evidence  thereof  he  had  writ- 
ten the  whole  Epistle  with  his  own  hand,  wishing  them  abundant  consolation  in  Christ,  both  in 
life  and  death. 


CHAP.  I. 

"DAUL,  an  apostle,  (not  of  men, 
neither  by  man,   but  by  Jesus 
Christ,   and   God  the    Father,  who 
raised  him  from  the  dead  ;) 

The  penman  of  this  epistle  is  here  de- 
scribed by  his  name,  Paul ;  by  his  office, 
071  apostle  ;  and  by  his  commission  to  that 
office,  which  was  not  human,  but  altoge- 
ther divine,  even  from  God  the  Father  hij 
Jesus  Christ.  Observe  here,  ].  The  great 
modesty  of  this  great  apostle,  in  the  setting 
forth  his  authority  as  an  apostle  :  you  will 
find  in  Ihe  front  of  his  epistles,  when  he 
names  any  others  in  the  salutation  with 
himself,  as  Silvanus  and  Timotheus,  he 
mentions  not  himself  as  an  apostle,  when 
named  with  them,  lest  he  should  be  thought 
to  magnify  himself  above  them.  But  here, 
because  his  apostolical  office  was  called  in 
question,  he  is  necessitated  to  vindicate  his 


authority,  and  accordingly  declares  himself 
071  apostle,  notofme7i,  nor  by  mail ;  that 
is,  men  were  neither  the  authors  nor  chusers 
of  him  to  his  office.  He  was  not  called, 
as  Matthias  was.  Acts  i.  by  the  suffirage 
of  the  rest  of  the  apostles  -.  he  was  not  an 
apostle  of  men's  election,  nor  by  men's  in- 
struction ;  but  appointed  by  Jesus  Christ, 
and  God  the  Father,  who  raised  him  from 
the  dead.  Learn  hence,  That  no  sins  be- 
fore, nor  yet  after  conversion,  can  hinder 
the  rich  mercy  and  free  grace  of  God  from 
using  men  in  the  highest  employments  in 
the  church,  if  he  pleases  to  make  use  of 
them.  Paul,  after  he  had  been  a  blasphem- 
er, was  made  an  apostle  ;  and  Peter,  after 
his  conversion,  denied  Christ  with  oaths 
and  curses  •,  yet  is  a  chief  apostle,  and 
an  inspired  penman  of  holy  scripture. 
Observe,  2.  The  high  dignity  conferred 
upon  St.  Paul,  with  reference  to  his  apos- 
tolical office :  he  did  not  take  it  upon 
himself,  but  was  chosen  to  it ;  he  was  not 


Chap.  1. 


GALATFANS. 


309 


chosen  to  it  for  any  merit  in  himself,  but  it 
was  a  grace  freely  bestowed  upon  him ; 
and  this  not  by  the  ministry  and  media- 
tion of  man,  but  by  the  ifnmediate  desis^na- 
tion  and  election  of  Jesus  Christ.  Thus 
far  he  stands  upon  equal  terms  with  the 
rest  of  the  apostles  :  they  did  not  call  them- 
selves, nor  were  they  called  by  Christ,  for 
any  worthiness  in  themselves  above  others. 
But  behold  the  peculiar  prerogative  of  St. 
Paul  above  the  rest  of  the  apostles,  in 
this  particular :  they  were  called  by  Christ 
in  the  day  of  his  humiliation,  when  he  was 
here  upon  earth  in  the  flesh ;  but  he  was 
called  by  Christ  after  his  resurrection,  yea, 
in  his  highest  state  of  exaltation,  when 
sitting  at  his  Father's  right  hand  in  heaven. 
And  as  his  call  was  thus  very  extraordinary, 
so  his  gifts  were  answerable  to  his  call. 
The  gospel  which  he  preached,  he  received 
by  inward  and  immediate  revelation,  which 
made  him  so  much  excel  all  the  other 
apostles  ;  insomuch,  that  although  in  his 
own  opinion  he  was  the  least  of  saints  when 
here  upon  earth,  yet  in  the  opinion  of 
others  he  was  the  holiest  man  when  upon 
earth,  and  the  highest  now  in  heaven, 
next  the  man  Jesus  Christ. 

2  And  all  the  brethren  which  are 
with  me,  unto  the  churches  of  Ga- 
latia  : 

That  is,  "  All  the  brethren  which  are 
here  with  me,  and  own  the  doctrine  which 
I  preach,  send  greeting  unto  the  churches 
of  Galatia."  Here  note,  1.  How  St.  Paul's 
doctrine  is  justified  from  the  charge  of  sin- 
gularity, while  the  judaizing  false  teachers 
objected  against  it.  What  he  wrote  and 
taught,  he  tells  the  Galatians,  was  owned 
by  all  the  brethren.  This  shows  the  con- 
sent he  had  of  the  church  with  him,  in 
that  holy  doctrine  which  was  delivered  by 
him.  Note,  2.  The  generality  of  the  per- 
sons to  whom  this  epistle  is  directed ;  not 
to  a  single  person,  nor  to  a  particular 
church,  but  unto  all  the  churches  in  the 
province  of  Galatia.  There  were  several 
christian  congregations,  called  churches, 
in  that  country,  and  all  of  them  being 
leavened,  or  in  danger  of  being  soured, 
with  Judaism,  that  is,  of  superadding  the 
ceremonial  law  of  Moses  to  the  gospel  of 
Christ ;  the  apostle,  and  the  brethren  with 
him,  direct  this  epistle,  not  to  any  single 
church  in  that  province,  but  to  them  all  in 
general,  being  equally  concerned  :  All  the 
brethren  with  me,  unto   the  churches  of 


Galatia.  Note,  3.  How  the  apostle  doth 
not  say  here,  as  elsewhere.  To  the  saints 
of  God  which  are  in  Galatia ;  or.  To  them 
that  are  sanctified  by  God  the  Father ;  but 
barely  says.  To  the  churches  of  Galatia  • 
thereby  declaring  his  holy  indignation 
against  the  Galatians,  as  unworthy  of  those 
gracious  appellations,  because  "they  had 
sadly  corrupted  the  doctrine  of  the  gospel  ; 
begun  in  the  Spirit,  and  ended  in  the  flesh  ; 
first  owning  Christ  and  the  liberty  of  the 
gospel,  and  afterwards  pleading  for  the 
bondage  of  the  ceremonial  law.  Yet  note, 
lastly.  As  corrupt  as  these  churches  of  Ga- 
latia were,  our  apostle  owns  and  acknow- 
ledges them  to  be  true  churches  ;  they  re- 
tained the  essentials  of  Christianity,  and 
were  not  guilty  either  of  idolatry,  or  a  total 
apostasy;  therefore  though  stained  witli 
divers  corruptions  both  in  doctrine  and 
manners,  which  he  sharply  rebukes  and 
reproves  them  for,  yet  he  doth  not  deny 
them  the  name  of  churches :  All  the 
brethren  which  are  with  me,  unto  the 
churches  of  Galatia. 

3  Grace  be  to  you,  and  peace, 
from  God  the  Father,  2mA  from  our 
Lord  Jesus  Christ. 

These  words  are  both  a  christian  saluta- 
tion and  an  apostolical  benediction :  as 
they  are  a  salutation,  they  express  a  wish  and 
desire  of  the  best  blessings  towards  and 
on  the  behalf  of  them  they  saluted.  From 
whence  we  may  learn.  That  religion  doth 
not  abolish  and  destroy,  but  spiritualize 
and  improve  civility,  humanity,  and  com- 
mon courtesy.  The  heathens  wished 
health  to  their  saluted  friends ;  the  Jews, 
peace ;  but  the  christians,  grace  and  peace. 
Again,  the  words  may  be  understood  as  an 
apostolical  and  ministerial  blessing :  the 
apostles  were  the  patriarchs  of  the  church 
of  the  New  Testament.  And  as  a  spiritual 
father,  St.  Paul  here  blesses  his  children, 
wishing  them  first  grace,  then  peace. 
Peace  must  be  sought  after  grace ;  and  not 
expected  before  it.  Peace  without  grace 
is  no  peace.  There  can  be  no  peace  with 
the  Creator,  no  sanctified  peace  with  the 
creatures,  except  through  Jesus  Christ  we 
are  first  made  partakers  of  the  gracious  love 
and  favour  of  Almighty  God.  Accordingly 
says  the  apostle  here,  Grace  be  to  you, 
and  peace,  from  God  the  Father,  and 
from  our  Lord  Jesus  Christ.  Where 
note.  That  grace  and  peace  may  be  said  to 
bo  from  the  Father,  and  our   Lord  Jesus 


300 


GALATIANS. 


Chap.  I. 


Christ,  these  two  ways:  1.  Efficiently,  as 
the  authors  and  causes  of  both  :  God  the 
Father  is  the  author  of  all  grace,  as  he  did 
decree  it;  and  Christ,  as  he  did  purchase 
it.  2.  Objectively  ;  that  is,  this  grace  and 
love  in  God  the  Father,  and  this  peace  and 
satisfaction  that  is  in  Jesus  Christ,  the  more 
they  are  by  faith  apprehended  by  us,  the 
mere  are  they  increased  in  us,  and  upon 
us.  Learn  from  the  whole.  That  the  holi- 
est and  best  of  christians  here  on  earth, 
stand  in  manifest  need  of  fuller  supplies  and 
farther  additions  both  of  grace  and  peace 
to  be  daily  communicated  to  them,  and 
enjoyed  by  them  :  Grace  be  to  you,  and 
peace. 

4  Who  5i:ave  himself  for  our  sins, 
that  he  might  deliver  us  from  this 
present  evil  world,  according  to  the 
will  of  God  and  our  Father  : 

That  is,  "  Our  Lord  Jesus  Christ  gave 
himself  unto  death,  for  the  remission  of 
our  sins,  that  he  might  deliver  us  from  this 
evil  world  ;  namely,  to  separate  or  bring 
us  off  from  the  evil  customs  and  practices 
of  the  wicked  men  in  the  world,  and  en- 
gage us  to  live  a  life  of  strict  holiness,  ac- 
cording to  the  will  and  command  of  God 
our  Father."  Here  note,  L  The  priestly 
office  of  Christ  declared  and  asserted :  Be 
gave  himself  fci-  our  sins;  that  is,  an 
expiatory  sacrifice  for  our  sins.  So  dearly 
was  the  guilt  of  sin,  so  exact  the  justice 
of  God,  and  so  unalterable  his  faithfulness, 
in  executing  the  judgment  which  was 
denounced  against  sinners,  that  there  was 
no  hope  for  guilty  sinners'  pardon,  without 
satisfaction  given  to  the  injured  justice  of 
God  for  sin  ;  and  nothing  less  would  sa- 
tisfy than  the  blood  of  God,  that  is,  the 
blood  of  Jesus  Christ,  who  is  essentially, 
truly,  and  really  God.  Note,  2.  A  farther 
end  and  design  which  God  had  in  giving 
himself  for  us;  namely,  to  deliver  from 
the  rage  of  our  lusts,  as  well  as  from  the 
wrath  of  God  ;  to  sanctify  our  natures  for 
us,  and  to  mortify  our  corruptions  in  us ; 
to  redeem  us  from  our  vain  conversation, 
and  deliver  nn  from  this  present  evil 
■world;  not  totally  to  remove  us  out  of 
the  world,  but  morally  to  oblige  us  to 
abandon  the  wick' ■'courses,  the  sinful 
practices,  of  th'  ^i  'men  of  the  world. 
Blessed  be  Gc  .tiat  Jesus  Christ  did  not 
only  purchas  pardon  and  remission,  but 
holiness  and  sanctification  also,  for  his  ran- 
somed and  redeemed  ones,  and  is  as  will- 


ing to  free  us  from  the  dominion,  as  from 
the  danger,  of  our  sins ;  He  gave  himself 
for  us,  that  he  might  deliver  us  from  this 
-present  evil  world.  Note,  3.  As  the  final 
cause  of  Christ's  death,  deliverance  from 
God's  wrath,  and  sin's  rage;  so  the  effici- 
ent cause  of  his  death,  the  will  of  his  Father. 
He  gave  himself  fur  us,  according  to  the 
will  of  God;  that  is,  according  to  the 
purpose  and  appointment  of  God.  Christ, 
as  Mediator,  was  the  Father's  servant ;  and 
whatever  he  did  in  the  work  of  mediation 
for  us,  was  by  the  appointment,  and  with 
the  special  approbation,  of  Grod  the  Father. 
Eternal  thanks  be  given,  that  the  Son's 
purchase  was  the  Father's  pleasure.  Note, 
4.  The  comfortable  relation  in  which  God 
now  stands  unto  us,  since  Christ  gave  him- 
self for  us,  namely,  that  of  a  Father :  Ac- 
cording to  the  will  of  God  and  our  Fa- 
ther :  that  is,  who  is  now  ourFather.  Leara 
hence,  That  satisfaction  being  given  by 
Christ  to  provoked  justice  for  our  sins, 
God,  who  was  before  a  consuming  fire, 
and  a  sin-punishing  judge,  is  become  our 
gracious  and  reconciled  Father ;  our  Fa- 
ther by  adoption,  who  before  was  our  Fa- 
ther only  by  creation  :  According  to  the 
will  of  God  and  our  Father. 

5  To  whom  be  glory  for  ever  and 
ever.     Amen. 

That  is,  "  To  God  the  Father,  and 
Christ  Jesus  our  Redeemer,  be  given  the 
highest  degrees  of  honour  and  glory, 
throughout  the  present  and  eternal  ages. 
Note  here,  1.  The  work  and  duty  incum- 
bent upon  Christ's  redeemed  ones,  and  that 
is,  to  ascribe  all  honour  and  homage,  all 
glory  and  praise,  to  God  the  Father  as  the 
contriver,  and  to  Christ  the  Son  as  the  ac- 
complisher,  of  the  work  of  redemption  : 
To  whom,  both  whom,  he  glory.  Note, 
2.  The  duration  and  continuance  of  this 
duty  ;  not  for  a  day,  or  year,  but  for  eternal 
ages.  This  duty  of  ascribing  honour  and 
homage,  glory  and  praise,  to  the  Father 
and  Mediator,  for  the  glorious  work  of  man's 
redemption,  is  such,  that  it  can  never  be 
sufficiently  discharged,  but  requires  a  suc- 
cession of  ages  to  perform  it  in  ;  yea,  eter- 
nity itself  is  too  short  for  the  performance 
of  it.  To  whom  be  glory  for  ever  and 
ever.  The  glory  of  the  Redeemer,  and  of 
Him  that  sent  him  to  redeem,  will  be  the 
long-lasting  and  never-ending  song  of  the 
redeemed  ones,  through  millions  of  ages, 
yea,  to  all  eternity  ;  a  work  begun  on  earth, 
never  finished  in  heaven. 


Chap.  I. 


GALATIANS. 


301 


6  I  marvel  that  ye  are  so  soon  re- 
uioved  from  him  that  called  you  in- 
to the  grace  of  Christ  unto  another 
gospel :  7  Which  is  not  another  ; 
but  there  be  some  that  trouble  you, 
and  would  pervert  the  gospel  of 
Christ. 

Observe  here,  1.  The  heavy  charge  which 
St.  Paul  brings  in  against  the  false  apostles 
or  judaizing  teachers  :  they  perverted  the 
gospel  which  St.  Paul  had  preached,  and 
taught  a  new  gospel  of  their  own  ;  yet  not 
absolutely  so,  but  by  compounding  and 
mingling  the  gospel  with  tlie  ceremonial 
law,  and  by  making  circumcision  and  other 
things  necessary  to  salvation,  which  our  Sa- 
viour never  made  so  ;  this  the  apostle  calls 
another  gospel.  Whence  learn,  1.  That 
it  is  no  new  or  strange  thing  to  hear  of 
new  gospels,  of  true  gospel  perverters,  and 
of  false  gospel  teachers.  We  find  such 
in  the  primitive  and  purest  churches,  plant- 
ed even  by  the  apostles  themselves;  no 
wonder  they  are  found  in  our  days,  who 
are  fallen  into  the  very  dregs  of  time  and 
error  together.  Learn,  2.  That  the  addition 
of  any  thing  to  the  christian  religion,  as 
necessary  to  be  believed  and  practised  in 
order  to  salvation,  is  a  perverting  the  gos- 
pel of  Christ,  and  preaching  another  gospel. 
These  Galatians  did  not  renounce  Christian- 
ity, and  go  over  to  another  religion,  but 
they  received  circumcision,  and  the  ob- 
servation of  the  law  of  Moses,  as  an  essen- 
tial part  of  the  christian  religion,  and  as  a 
condition  of  eternal  salvation  ;  whereas  the 
death  of  Christ  having  put  an  end  to  the 
Jewish  dispensation,  there  was  neither  then 
nor  now  any  obligation  upon  christians  to 
observe  the  law  of  Moses ;  and  conse- 
quently the  addition  of  any  thing  to  the 
christian  doctrine,  as  necessary  to  be  be- 
lieved and  practised  in  order  to  salvation, 
is  preaching  another  gospel,  and  a  manifest 
perverting  of  the  gospel  of  Christ.  Learn, 
3.  That  there  is  no  authority  in  the  chris- 
tian church,  in  any  or  in  all  the  guides 
of  it,  to  impose  upon  christians  any  thing, 
as  of  necessity  to  salvation,  which  the  gos- 
pel has  not  made  necessary.  The  apostles 
themselves  had  no  authority  to  add  any 
thing  to  the  gospel,  much  less  can  any 
that  "come  after  them  pretend  to  it  :  Christ 
commands  them.  Matt,  xxviii.  to  teach 
all  nations  to  observe  all  things  whatsoever 
he  commanded  them  ;  and  had  the  apos- 
tles themselves  added  any    point  of  faith 


and  practice  not  given  them  in  charge  by 
Christ  himself,  they  had  fallen  under  that 
curse  themselves,  which  here  they  de- 
nounced against  false  tuachers.  Observe, 
2.  The  arlifice  which  these  false  teacliers 
used,  to  draw  the  Galatians  into  these  new 
errors  ;  and  that  was  hastily  and  sud- 
denly to  avow  and  own  them  before  the 
world  :  I  marvel  that  ye  are  .so  soon  re- 
moved. Seducers  are  for  clapping  up  an 
hasty  match  between  the  mind  and  error, 
and  press  the  seduced  to  quick  resolutions ; 
an  hasty  despatch  being  their  great  advan- 
tage, before  they  consult  their  spiritual 
guides,  or  weigh  matters  in  the  balance  of 
impartial  judgments.  What,  saysthe  apos- 
tle, are  ye  so  soon  removed  !  Yes,  might 
the  false  teachers  have  said,  if  not  so  soon, 
it  might  never  ;  if  not  so  soon  removed, 
they  might  never  be  at  all  :  for  errors  are 
like  fish,  they  must  be  eaten  fresh  and 
new,  or  they'll  quickly  stink,  and  be 
thrown  away.  Observe,  3.  The  true  course 
from  which  the  Galatians'  fall  into  error  did 
proceed :  they  trusted  themselves  with 
themselves ;  they  trusted  to  the  clearness  of 
their  own  unassisted  eyes,  and  to  the 
strength  of  their  own  reason  and  judgment, 
without  consulting  their  spiritual  guide. 
Had  not  these  Galatians  a  Paul  to  consult 
with,  before  they  gave  their  consent  to 
false  teachers  ?  Or  if  he  was  at  a  distance 
from  them,  about  the  work  of  the  Lord  in 
remote  places,  could  not  they  have  written 
to  him,  or  advised  with  others  besides  him  ? 
Woe  to  him  that  is  alone,  when  assaulted 
by  seducers ! 

8  But  though  we,  or  an  angel 
from  heaven,  preach  any  other  gos- 
pel unto  you  than  that  which  we 
have  preached  unto  you,  let  him  be 
accursed.  9  As  we  said  before, 
so  say  I  now  again,  if  any  man 
preach  any  other  gospel  unto  you 
than  that  ye  have  received,  let  him 
be  accursed. 

Observe  here,  1.  How  our  apostle  sup- 
poses an  impossibility,  only  for  the  con- 
firmation of  what  he  had  before  affirmed. 
He  doth  not  suppose  it  possible  for  any  an- 
gel in  heaven,  or  apostle  upon  earth,  to 
contradict  the  doctrine  of  the  gospel  which 
he  had  delivered,  to  preach  any  thing  con- 
trary to  it,  or  besides  it,  or  difTerent  from 
it  ;  making  that  necessary  to  be  believed 
and  practised  which  Christ  and  his  apostles 


302 


GALATIANS. 


Chap.  I. 


never  made  necessary.  Learn  hence,  That 
the  written  word  of  God,  without  unwrit- 
ten traditions,  contains  in  it  all  things  ne- 
cessary to  salvation  ;  and  whatever  doc- 
trines are  propounded  to  the  church,  not 
only  contrary  to,  but  differing  from  it,  or 
besides  the  written  word,  are  cursed  doc- 
trines. Observe,  2.  The  terrible  anathema 
which  the  apostle  denounces  against  those, 
whoever  they  should  be,  be  it  an  apostle 
upon  earth,  or  an  angel  from  heaven,  that 
should  thus  pervert  the  gospel  of  Christ,  by 
making  any  thing  necessary  to  be  believed 
or  practised  in  order  to  salvation,  which 
Christ  has  not  made  necessary  :  Lei  him 
be  accursed.  Let  the  church  of  Rome  in 
general,  and  the  council  of  Trent  in  parti- 
cular, dread  the  efficacy  of  this  curse,  who 
have  added  so  many  new  articles  to  the 
christian  faith,  and  enforced  them  as  neces- 
sary to  be  believed  by  all  christians  ;  in- 
somuch that  they  pronounce,  "  that  no 
salvation  can  be  obtained  without  the  be- 
lief of  them,"  and  denounce  their  anathe- 
mas against  us  who  cannot  believe  them. 
But  as  their  curse  causeless  shall  not  come, 
so  we  believe  that  they,  propounding  terms 
of  salvation  no  where  delivered  by  Christ 
and  his  apostles,  do  bring  themselves  under 
the  apostle's  anathema  here  in  this  text : 
for  if  the  new  articles  of  the  church  of 
Rome  be  necessary  to  salvation,  then  what 
Christ  and  his  apostles  delivered  was  not 
sufficient  to  salvation  before  ;  and  thus  the 
pride  of  man  exalts  itself  above  the  wisdom 
of  God.  Observe,  3.  How  the  apostle  ex- 
presses his  assurance  in  this  matter ;  and 
to  show  that  he  did  not  speak  rashly,  and 
in  a  heat,  but  upon  due  consideration,  he 
repeats  again,  ver.  9.  As  we  said  before, 
so  say  I  now  again,  if  any  ?nan  preach 
othcrivise,  let  him  be  accursed.  Note 
here.  How  positive  and  peremptory  the 
apostle  is  in  this  matter.  And  doubtless 
this  one  anathema  of  his  is  more  dreadful 
than  all  the  Bruta  fulmina,  the  freakish 
anathemas,  of  an  enthusiastic  church,  which, 
in  a  manifest  affront  to  the  authority  of  St. 
Paul,  has  presumed  to  add  so  many  new 
articles  to  the  christian  religion,  for  which 
there  is  not  the  least  ground  or  warrant,  either 
from  the  holy  scriptures,  or  any  of  the  an- 
cient creeds.  Observe,  lastly.  How  the 
apostle  puts  himself  into  the  number  :  if  I, 
or  any  man,  or  any  angel,  preach  other- 
wise, let  him  be  accursed.  As  if  the  apos- 
tle had  said,  "  Not  only  the  false  apostles 
are  to  be  rejected,  but  I  myself  deserve  to 
be  anathematized,  and  accounted  an  exe- 


crable person,  should  I  preach  any  other 
doctrine  to  you,  than  what  you  have  re- 
ceived from  Christ  by  me ;  nay,  should 
any  angel  from  heaven  attempt  it,  he  ought 
to  "be  detested  for  it."  Learn,  That  no 
angel  in  heaven,  no  person  or  church  upon 
earth,  have  power  to  make  new  articles  of 
faith,  or  to  impose  any  thing  upon  our  be- 
lief or  practice,  that  is  either  against  or  be- 
sides the  written  word,  or  any  ways  incon- 
sistent with  it,  or  contrary  unto  it. 

10  For  do  I  now  persuade  men, 
or  God  ?  or  do  I  seek  to  please 
men  ?  for  if  I  yet  pleased  men, 
I  should  not  be  the  servant  of 
Christ. 


Our  apostle  in  these  words  discovers  the 
great  sincerity  he  used  in  preaching  the 
pure  and  unmixed  doctrine  of  the  gospel 
to  the  Galatians;  for  he  did  not  persuade 
that  men,  but  God,  should  be  heard  and 
obeyed,  that  so  their  faith  might  be  found- 
ed upon  divine,  and  not  human,  authority  ; 
nor  did  he  in  his  ministry  aim  at  pleasing 
men,  but  Christ.  For  should  he  now 
please  men,  being  an  apostle,  as  he  did  in 
times  past,  being  a  Pharisee,  he  should 
not  be  the  servant  of  Christ.  The  minis- 
ters of  Christ  must  not  be  men- pleasers : 
they  must  not  please  men  either  by  flattery 
or  falsehood,  nor  accommodate  their  doc- 
trines to  the  humours  and  dispositions  of 
men  ;  pleasing  of  God  is  our  great  work 
and  business,  let  us  mind  that :  man-pleas- 
ing is  endless  and  needless,  any  farther  than 
for  their  good,  and  the  gospel's  gain.  Ac- 
cordingly the  apostle  tells  us  elsewhere, 
that  he  was  7nadc  all  things  to  all  men, 
that  he  7night  gain  some;  not  to  make  a 
present  gain  of  them,  but  that  they  might 
be  eternal  gainers  by  him  ;  it  was  not  to 
exalt  himself,  but  that  Christ  might  be  ex- 
alted in  the  hearts  and  lives  of  his  hearers, 
that  he  sought  in  and  by  his  ministry  to 
please  all  men  ;  and  thus,  in  imitation  of 
him,  let  us  seek  to  please  all  men  for  their 
good  to  edification. 

11  But  I  certify  you,  brethren, 
that  the  gospel  which  was  preached 
of  me  is  not  after  man.  12  For 
I  neither  received  it  of  man,  nei- 
ther was  I  taught  it,  but  by  the  re- 
velation of  Jesus  Christ. 

The  apostle  here,  as  he  did  before,  verses 
],  2.  asserts  the  divinity  of  the  doctrine 


Chap.  I. 


GALATIANS. 


303 


of  the  gospel  which  he  had  preached  to 
them  ;  and  assures  them  likewise  of  his 
own  lawful  call  to  be  an  apostle,  which 
was  questioned  by  his  adversaries,  who  af- 
firmed that  he  had  received  his  doctrine 
only  from  others  to  the  second  hand.  To 
satisfy  them  in  the  divinity  of  his  doctrine, 
he  tells  them,  it  was  not  after  man  ;  that 
is,  it  was  not  human,  but  divine ;  nothing 
belonging  to  man,  but  all  from  God  in  it ; 
and  as  for  his  authority  to  preach  it,  he  as- 
sures them,  he  had  a  revelation  and  com- 
mission from  Jesus  Christ  so  to  do  ;  he 
learned  not  his  doctrine  from  any  human 
teacher,  nor  undertook  to  preach  it  by  any 
human  authority,  but  from  Christ's  imme- 
diate revelation.  Learn  hence.  It  is  a  sin- 
gular satisfaction  to  the  ministers  of  Christ, 
and  that  which  gives  them  boldness  before 
their  false  accusers,  when  they  can  give 
good  proof  of  their  regular  call  to  the  work 
of  the  ministry,  and  of  the  divinity  of  the 
doctrine  dispensed  by  them.  Thus  did  St. 
Paul  here :  the  gospel,  says  he,  which  I 
preach  to  you,  and  the  mission  I  had  so  to 
preach  it,  was  not  after  man,  nor  from  man, 
nor  by  man,  but  by  the  revelation  of  Jesus 
Christ.  Where  note.  From  Christ's  being 
so  often  opposed  to  man  in  these  verses, 
and  in  the  first  verse,  that  he  is  not  mere 
man,  but  God  as  well  as  man  ;  why  else 
doth  the  apostle  oppose  Christ  to  man  so 
often  as  he  doth  here  ?  Not  of  7nan, 
neither  bi/  man,  nor  after  man,  but  by 
the  revelation  of  Jesus  Christ,  who  is  God. 

13  For  ye  have  heard  of  my  con- 
versation in  time  past  in  the  Jews' 
religion,  how  that  beyond  measure 
1  persecuted  the  church  of  God,  and 
wasted  it;  14  And  profited  in  the 
Jews'  religion  above  many  my  equals 
in  mine  own  nation,  being  more  ex- 
ceedingly zealous  of  the  traditions 
of  my  fathers. 

Here  the  apostle  offers  several  arguments 
to  satisfy  the  Galatians,  that  both  his  com- 
mission to  preach  the  gospel,  and  also  the 
gospel  which  he  preached  to  them,  were 
not  from  man,  but  our  Lord  Jesus  Christ. 
And  the  first  argument  to  prove  it,  as  a 
convictive  evidence  of  it,  was  his  bitter  en- 
mity against  the  christian  religion,  and  his 
mighty  zeal  for  the  Jewish  religion,  in 
which  he  was  educated  and  brought  up  : 
all  which  he  mentions  as  a  thing  publicly 
known,  leaving  them  to  infer  from  thence, 
that  so  great  and  sudden  a  change  could 


not  be  the  effect  of  human  persuasion,  but 
by  divine  revelation.  Jn  times  past  I  pcr- 
secuttd  the  churcli  of  God,  and  wasted  it. 
Where  note.  That  although  our  apostle  did 
not  shun  to  make  an  open  confession  of  his 
wicked  life  before  his  conversion,  that  he 
might  thereby  make  evident  that  his  con- 
version was  immediately  irom  God ;  yet 
he  makes  an  open  confession  only  of  his 
open  sins,  such  as  they  had  heard  of  in 
time  past,  without  discovering  his  secret 
sins,  which  had  been  kept  from  the  know- 
ledge of  the  world,  the  divulging  whereof 
would  but  have  multiplied  scandals  and 
stumbling-blocks  unto  others.  To  confess 
our  secret  sins  to  God,  is  safe ;  to  confess 
our  open  sins  to  the  world,  is  sufficient. 
Observe  farther.  The  commendable  profi- 
ciency which  St.  Paul  made  in  the  Jewish 
religion,  wherein  he  was  instructed  and 
educated  :  I  profited  in  the  Jews'  religion 
above  many  my  equals.  He  was  also  a 
zealous  maintaijier  of  the  Jewish  customs, 
and  unwritten  traditions,  hein^t  more  ex- 
ceedingly zealous  of  the  traditions  of  my 
fathers.  From  St.  Paul's  example  we  may 
infer.  That  it  is  a  special  duty  incumbent 
upon  all  persons  to  make  religion  the  mat- 
ter of  their  choice ;  and  having  espoused 
it,  to  be  the  more  serious  and  zealous  in  it ; 
to  labour  to  advance  and  grow  both  in 
the  knowledge  and  in  the  practice  of  it : 
and  that  to  a  degree  of  eminency  excelling 
and  outstripping  others :  I  profited  in  the 
Jewish  religion  above  many  my  equalSy 
or  contemporaries. 

15  But  when  it  pleased  God,  who 
separated  me  from  my  mother's 
womb,  and  called  me  by  his  grace, 
16  To  reveal  his  Son  in  me,  that  I 
might  preach  him  among  the  hea- 
then ;  immediately  I  conferred  not 
with  f^esh  and  blood  :  17  Neither 
went  I  up  to  Jerusalem  to  them 
which  were  apostles  before  me  ;  but 
I  went  into  Arabia,  and  returned 
again  unto  Damascus. 

Here  we  have  a  second  evidence,  which 
St.  Paul  brings  to  prove  himself  an  apostle 
extraordinary,  called  by  God  himself  unto 
the  ministerial  service  ;  and  that  the  doc- 
trine he  delivered  was  not  mediately,  from 
the  mouths  of  the  apostles,  but  by  imme- 
diate revelation  from  Jesus  Christ.  Thus 
he  speaks ;  "  When,"  says  he,  "  it  pleased 
God,  who  decreed  and  determined  to  sepa- 


/ 


304  GALATIANS. 

rate  and  set  me  apart  for  the  work  of  an 
apostle,  even  from  my  very  infancy,  and 
afterwards  of  his  mere  grace  and  good-will 
called  me  to  preach  the  gospel  to  the  Gen- 
tile world,  having  first  revealed  his  Son  in 
me,  and  to  me,  and  then  by  me,  immedi- 
ately 1  set  about  the  work,  and  complied 
•with  my  duty,  not  consulting  any  person 
living,  neither  my  own  carnal  reason,  nor 
any  man's  advice  ;  neither  went  I  up  pre- 
sently to  Jerusalem  to  confer  with,  to  re- 
ceive authority  or  instruction  from,  them 
which  were  apostles  before  me,  but  I  went 
immediately  from  Damascus,  the  place  of 
my  conversion,  into  Arabia,  and  preached 
the  gospel  three  years  among  those  wild 
and  barbarous  heathens,  and  then  returned 
again  unto  Damascus  :  from  whence  it  evi- 
dently appears,  that  I  neither  had  in- 
struction nor  commission  from  any  of  the 
apostles  that  were  before  me,  having  never 
seen  any  of  them  as  yet,  but  both  my  mission 
and  my  message  were  immediately  received 
from  Jesus  Christ."  Here  observe,  1.  The 
qualification  necessary  in  a  minister  that 
reveals  Jesus  Christ  unto  his  people,  namely, 
that  Christ  must  be  revealed  to  him,  and  in 
him.  We  must  learn  Christ  ourselves,  be- 
fore we  pretend  to  preach  him  to  others ; 
W/icn  if  pleased  God  to  reveal  his  Son  in 
me,  I  preached  him  among  the  heathen. 
As  there  is  no  knowledge  like  the  know- 
ledge of  experience  ;  so  there  is  no  preach- 
ing like  experimental  preaching.  Happy 
those  that  can  say.  Not  only  that  which 
we  have  heard  and  read,  but  that  which 
we  have  tasted,  and  felt,  and  experienced 
from  the  Holy  Spirit's  operation  in  and  upon 
our  own  hearts,  that  declare  we  unto  you. 
Observe,  2.  What  hasle  the  apostle  made 
to  obey  the  call  and  command  of  God,  after 
he  had  received  it :  Immediateh/  I  con- 
ferred not  with  Jlesh  and  blood.  He  con- 
sulted neither  himself  nor  others,  neither 
his  own  heart,  nor  the  wisest  heads  ;  he 
consulted  not  his  own  safety  nor  carnal 
interest,  but  instantly  did  what  he  was  com- 
manded to  do.  The  great  commendation 
of  duties,  is  the  ready  discharge  of  duties. 
When  once  the  mind  of  God  is  declared, 
and  conscience  thoroughly  satisfied,  we 
cannot  be  too  quick  and  expeditious  in  the 
execution  of  divine  commands.  Lord  ! 
how  readily  should  all  men,  but  especially 
thy  ministers,  answer  and  obey  thy  call, 
and  execute  thy  will  and  pleasure !  Jm- 
mediately  I  conferred  not,  says  St.  Paul : 
J  made  haste  and  dclaj/cd  not,  says  ho\y 
David.     In  a  good  work  it  is  good  to  make 


Chap.  I 


haste:  in  God's  work  we  cannot  readily 
make  more  haste  than  good  speed. 

la  Then  after  three  years  I  went 
up  to  Jerusalem  to  see  Peter,  and 
abode  with  him  fifteen  days.  19 
But  other  of  the  apostles  saw  I 
none,  save  James  the  Lord's  brother. 

Here  is  a  third  evidence  to  prove  that  St. 
Paul  received  his  ministry  and  message  by 
divine  revelation  from  Jesus  Christ,  and 
not  from  man,  or  by  man.  He  acknow- 
ledges, that  not  till  three  years  after  his 
conversion,  when  he  had  preached  the 
gospel  in  the  deserts  of  Arabia,  had  he 
ever  seen  Peter,  or  any  other  of  the  apostles, 
and  consequently  could  not  receive  the 
knowledge  of  the  gospel  from  him  or  them, 
as  his  adversaries  the  false  apostles  would 
insinuate  and  suggest.  True,  after  his 
three  years'  preaching  in,  and  in  his  return 
from  Arabia,  he  went  up  to  Jerusalem, 
and  saw  Peter  and  James,  and  conversed 
with  them  for  fifteen  days.  But  the  short- 
ness of  his  stay  with  them  is  an  evidence 
that  he  went  not  up  to  Jerusalem  to  learn 
the  gospel  from  them,  much  less  to  pay 
homage  to  St.  Peter  as  the  prince  of  the 
apostles  :  for  St.  Paul  often  affirms,  in  his 
epistles.  That  he  was  not  inferior  to  St. 
Peter,  nor  came  behind  the  chiefest  of  the 
apostles  ;  but  it  was  only  a  familiar  and 
friendly  visit,  given  by  one  minister  of 
Christ  to  another,  in  token  of  mutual  con- 
sent and  agreement  in  the  same  truth 
preached  by  both  ;  and  by  no  means  to 
receive  ordination  from  Peter,  or  divine  in- 
structions, (for  he  had  an  higher  teacher 
than  him,  even  Christ  himself,)  or  to  ac- 
knowledge any  subjection  to  him,  by  own- 
ing his  supremacy  over  all  the  apostles  ;  as 
the  church  of  Rome  would  bear  us  in  hand 
he  did,  in  defiance  of  what  St.  Paul  him- 
self declares  to  the  contrary.  But  we  can- 
not help  it,  if  men  who  have  their  cre- 
dulity at  their  own  dispose,  and  can  be- 
lieve what  they  list,  will  yield  their  assent 
to  what  is  contrary  to  divine  revelation, 
and  the  reason  of  things.  Very  evident  it 
is  to  an  impartial  observer,  that  St.  Paul's 
visit  at  Jerusalem  was  a  visit  of  civil  courtesy, 
yet  for  the  spiritual  consolation  and  mutual 
edification  both  of  himself  and  the  apostles, 
whom  he  thus  visited.  From  hence  learn, 
1.  That  the  ministers  of  Christ  should  be 
so  far  from  living  at  variance  with,  or  at  any 
distance  in  affection  from,  each  other,  that 
they  ought  to  maintain  correspondency  and 


Chap.  I. 


GALATIANS. 


306 


familiarity  witli  one  another,  and  to  give 
friendly  visits  to  each  other,  in  token  of 
their  harmony  and  mutual  agreement  in  the 
same  divine  truths  delivered  by  them. 
Thus  did  our  apostle  here  :  he  took  a  jour- 
ney to  Jerusalem  to  see  Peter,  and  James 
our  Lord's  kinsman.  Learn,  2.  From  the 
shortness  of  his  visit  and  stay  at  Jerusalem, 
though  it  was  in  the  most  deliglitt'uland  de- 
sirable, yea,  most  profitable  company,  yet 
it  was  but  for  Jiftcen  dat/s  :  he  hastens 
away  to  his  charge  again.  Thence  note. 
That  though  the  ministers  of  Christ  may  and 
ought  to  visit  each  other,  as  an  evidence  of 
reciprocal  aliection,  and  in  order  to  mutual 
direction,  edification,  and  consolation  ;  yet 
ought  their  meetings  to  be  neither  so  fre- 
quent, nor  of  so  long  continuance,  tiiat 
thereby  their  several  flocks  shall  suffer  pre- 
judice. After  a  short  time  spent  in  visit- 
ing, we  must  return  to  our  business,  and 
mind,  above  all  things,  our  ministerial 
charge :  I  wen(  to  see  Peter,  but  abode 
■with  him  only  fifteen  days. 

20  Now  the  things  which  I  write 
unto  you,  behold,  before  God,  I  lie 
not. 

Observe  here.  That  St.  Paul,  having  to 
do  with  the  false  apostles  and  the  seduced 
Galalians,  who,  he  had  just  cause  to  sus- 
pect, would  not  (as  they  ought)  give  much 
credit  to  his  word  ;  he  asserts  the  truth  of 
what  he  affirmed  opon  oath,  appealing  to 
the  all-knowing  and  heart-searching  God, 
as  witness  and  judge  of  the  truth  of  what 
he  said.  Behold,  before  God,  I  lie  not. 
Where  note,  1.  That  it  is  no  new  thing 
for  the  faithfullest  and  ablest  ministers  and 
servants  of  Christ  to  be  looked  upon  as 
liars,  unworthy  to  be  trusted,  and  to  have 
the  truth  of  what  they  deliver,  though  in 
God's  name,  questioned  and  suspected. 
Our  apostle's  purging  of  himself  here  from 
lying,  doth  import,  that  some  did  suspect 
him  for  a  liar.  And  if  an  inspired  apostle 
be,  what  private  minister  may  not  be,  sus- 
pected r  Note,  2.  The  mean  which  St. 
Paul  makes  use  of  for  purging  himself 
from  the  imputation  of  falsehood  :  it  was 
by  taking  an  oath  in  a  solemn  manner. 
Learn  thence.  That  though  rash  swearing, 
false  swearing,  and  upon  every  light  occa- 
sion to  take  or  multiply  oalhs,  be  a  very 
great  sin  ;  yet  to  swear,  and  bear  witness  to 
the  truth,  and  to  take  an  oath  upon  due 
consideration,  and  for  weighty  reasons,  and 
to  swear  by  the  name  of  God,  is  certainly  a 

VOL.    II. 


lawful  duty,  and   sometimes  a  very  neces- 
sary and  important  duty. 

21  Afterwards  I  came  into  the  re- 
gions of  Syria  and  Cilicia  ;  22  And 
was  unluiown  by  face  unto  the 
churches  of  Judea,  wiiich  were  in 
Christ  :  23  But  they  had  heard 
only,  that  he  which  persecuted  us 
in  times  past,  now  preacheth  the 
faith  which  once  he  destroyed.  24 
And  they  glorified  God  in  me. 

The  fourth  evidence  is  here  produced  by 
St.  Paul,  to  prove,  that  both  his  ministry 
and  his  message,   his  office  and  his  doc- 
trine, were  divine  ;  and  that  he  was  so  far 
from  learning  the  christian  religion  from  the 
christian  churches  in  Judea,  that  he  was  not 
by  face  so  much  as  known  to  them,  or  they 
to  him  :  they  had  heard,  indeed,  that  one  Paul 
a  persecutor  was  become  a  preacher,  but 
they  had  never  seen  him :  and  accordingly 
they  magnified  the  grace  of  God  in  his  con- 
version, admiring    the    wonderful   change 
wrought  in   him.     Observe    here,    L  The 
laborious  diligence  and  indefatigable  indus- 
try of  St.  Paul,  in  planting  and  propagating 
the  christian   faith  throughout   the  world  : 
he  travels  as  soon  as  converted  into  Arabia, 
then  into  the  regions  of  Syria,  and  Cilicia, 
thinking  he  could  never  do  service  enough 
for  Christ,  who  had  suffered   and  done  so 
much  for   him.     Oh  how  full  of  life  and 
zeal  are  young  converts!  What  activity  and 
industry  for  Christ  and  souls  is  found  with 
them  !  They  despise  all  danger,  they  sur- 
mount all   difficulties,   are  above  all   dis- 
couragements, in  expressing  their  love  to 
Christ,  and  venturing  their  lives  for  him. 
But  alas,  as  they  grow  older,  their  affections 
are  cooler,  so  that  they  have  many  times 
just  cause  to  say.  Oh  that  it  were  with  me 
as  in  the  month  of  old,  in  the  day  when 
God  converted  me,  when  the  secret  of  God 
was  with  me,  and  when  by  his  light  I 
walked  through  all  difficulties,  to  subserve 
his  interest,  and  to  promote  his  glory.     Ob- 
serve, 2.  The  great  and  mighty   power  of 
the   heart-changing  grace  of  God,    which 
turns  the  haters  and  professed  enemies  of 
religion  into  friends,  and  bitter  and  bloody 
persecutors  into  bold  and  painful  preachers 
of  the  gospel :  He  who  persecuted  in  tunes 
past,  now  preached  the  faith  which   once 
he  destroyed.      He   that   leads    captivity 
captive,  caa  soon  make  the  stoutest   ene- 
mies of  religion   to   become   its   strongest 
friends.     Observe,  3.  Paul  before  his  con- 

X 


306 


GALATIANS. 


Chap.  II. 


version,  is  said  to  destroy  the  faith,  be- 
cause he  intended  it,  and  endeavoured  it, 
though  he  could  not  actually  eiFect  it,  and 
accomplish  it.  Sin  and  evil  intended  by  a 
determined  resolution,  are  as  good  as  acted, 
in  God's  account.  Bloody  persecutors  de- 
sign no  less  than  a  total  extirpation  of  the 
truth,  to  destroy  the  faith :  which  though 
it  be  out  of  their  reach  to  effect,  yet  having 
deliberately  resolved  it,  it  is  as  actually 
accomplished  in  the  account  of  God  :  He 
now  preacheth  the  faith  that  once  he 
desti'OT/ed.  Observe,  lastly.  To  whom  the 
glory  and  praise  of  converting  grace  is  due; 
namely,  to  God,  and  God  alone.  They 
glorified  God  in  tne  :  that  is,  they  owned 
and  admired  the  grace  of  God  bestowed 
upon  me,  which  wrought  such  a  glorious 
and  blessed  change  in  me.  The  convert- 
ing grace  of  God,  wrought  either  in  our- 
selves or  others,  is  matter  of  admiration, 
and  calls  for  thanksgivings  and  acknow- 
ledgments unto  God  :  I'het/  glorified  God 
in  me. 

CHAP.  II. 

Our  apostle  prosecutes,  in  this,  the  argument 
which  he  had  hegun  in  the  former  chapter, 
namely,  to  evidence  and  prove  that  both  Ills 
ministry  and  his  message,  liis  office  and  his 
doctrine,  were  divine,  neither  of  them  received 
from  man,  but  immediately  from  Jesus  Christ. 
And  because  the  false  apostles  had  suggested 
that  St.  Paul  taught  divers  doctrines  which 
were  contrary  to  the  judgment  and  practice  of 
St.  Peter  and  the  other  apostles,  he  declares 
in  this  chapter,  how  he  went  up  to  Jerusalem, 
and  communicated  his  doctrine  which  he  had 
preached  among  the  Gentiles,  to  the  most  emi- 
nent of  the  apostles,  who  unanimously  sub- 
scribed to  it,  and  in  a  full  synod  declared  their 
approbation  of  it:  for  they  perceiving  that  St. 
Paul  was  in  an  extraordinary  manner  called 
of  God  to  be  an  apostle,  both  from  that  divine 
assistance  wherewith  he  was  accompanied,  and 
from  those  apostolical  gifts  with  which  he  was 
endowed,  they  acknowledged  him  for  an  apos- 
tle ;  yea,  that  he  was  inferior  to  none  of  them- 
selves: to  the  great  shame  of  the  false  apostles, 
who  misrepresented  him  as  delivering  doctrines 
which  were  opposite  and  contrary  to  what  was 
taught  and  practised  by  the  other  apostles. 

^T'HEN,  fourteen  years  after,  I 
went  up  again  to  Jerusalem  with 
Barnabas,  and  took  Titus  with  me 
also.  2  And  I  went  up  by  revela- 
tion, and  communicated  unto  them 
that  gospel  which  I  preach  among- 
the  Gentiles  ;  but  privately  to  them 
which  were  of  reputation,  lest  by  any 
means  I  should  run,  or   had  run,  in 


Observe  here,  1.  How  the  gracious  care 
and  good  providence  of  God  did  watch 
over  St.   Paul  from  place   to  place,  and 


from  time  to  time,  when  and  wheresoever 
he  went  forth  to  preach,  to  plant,  and  pro- 
pagate the  gospel.      After   fourteen   years 
he  went  up  to  Jerusalem,  that  is,  fourteen 
years  after  his  conversion  ;  soon  after  which, 
he  went  about  preaching  the  gospel  to  the 
Gentile   world.      Blessed  be  God,  who  is 
oft-times  pleased,  in  mercy  to   his  church, 
to  preserve  the  lives  of  his  laborious  minis- 
ters, and  their  liberties  also,  for  the   free 
exercise  of  their  ministry,  notwithstanding 
the  joint  endeavours  of  men  and  devils  to 
the  contrary.      This  good  man,  this  great 
apostle,   whose   blood  was  thirsted  after, 
having  obtained  help  of  God,  continued 
fourteen  years  together,  preaching  the  gos- 
pel of  Jesus  Christ.     Observe,  2.  The  end, 
design,  and  intent  of  St.  Paul,  in  this  pre- 
sent going  up  to  Jerusalem,  and  appearing 
before  St.  Peter  there.      It  was  not  to  ac- 
knowledge St.  Peter's  supremacy  over  him, 
or  to  appeal  to  him  as  the  infallible  judge 
in   matters  of  religion ;    but  it  was    in   a 
friendly  and   brotherly  manner  to  acquaint 
St.  Peter,  and  the  rest  of  the  apostles,  with 
the  doctrine  preached  by  him  ;    that  their 
concurring  approbation  being  given  to  it, 
the  mouth  of  his  adversaries,  the  false  apos- 
tles, might  be  stopped,  who  accused  him  of 
preaching  contrary  to  what  the   rest  of  the 
apostles  both  believed  and  practised.     Ob- 
serve, 3.  The  ground  upon  which  St.  Paul 
undertook  this  journey  to  Jerusalem  at  this 
time :     He    -went   up    by   revelation ;    he 
advised   with  God  about  the  matter,  and 
received  direction  from  God  to  undertake 
the  journey.  Blessed  be  God,  that  although 
we  cannot  expect  immediate  direction  and 
information  from  God  now,  as  the  saints  of 
old  had  before  the  canon  of  the  scripture 
was  completed,  yet  we  have  the  written 
word  of  God  to  be  a  light  to  our  feet,  and 
a  lamp  to  our  paths,  to  direct  and  guide  us 
in  all  our  enterprizes ;  and  we  ought  to  re- 
gulate all  our  actions  according  to  it,  and 
to  judge  of  the  lawfulness  and  expediency 
of  our  undertakings   by  it.     Observe,   4. 
With  what  prudence  and  holy  caution  the 
blessed  apostle  proceeded  in  this  matter :  he 
imparted  his  sentiments,  and  communicated 
his  doctrine,  to  the  rest  of  the  apostles,  pri- 
vately, for  fear  of  exasperating  the  zealous 
judaizing   christians.      And   to  the  most 
eminent  of  the  apostles,  such  as  were  of 
the    greatest    reputation;    lest   if  there 
should  be  any  opposition  made  to  his  doc- 
trine, he  should  hereafter  run,  or  had  runt 
in  vain.     Nothing  more  obstructs  the  suc- 
cess and  efficacy  of  the  gospel,  than  ditfer- 


Chap.  II.  GALATIANS. 

ences  of  judgment,  and  strife  and  debate 
about  those  differences  amongst  the  most 
eminent  preachers  of  it.  Hence  it  was 
that  St.  Paul  endeavoured  so  much  to  get 
the  joint  consent  of  the  most  eminent  apos- 
tles to  the  doctrine  dehvered  by  him,  lest 
by  the  calumnies  of  his  adversaries  his 
preaching  should  have  been  rendered  un- 
successful, and  he  should  hereafter  run  and 
labour  in  vain, 

3  But  neither  Titus  who  was 
with  me,  being  a  Greek,  was  com- 
pelled to  be  circumcised  :  4  And 
that  because  of  false  brethren  una- 
wares brought  in,  who  came  in  pri- 
vily to  spy  out  our  liberty  which 
we  have  in  Christ  Jesus,  that  they 
might  bring  us  into  bondage  :  5 
To  whom  we  gave  place  by  subjec- 
tion, no,  not  for  an  hour  ;  that  the 
truth  of  the  gospel  might  continue 
with  you. 

Observe  here,  1 .  The  instance  and  evi- 
dence which  St.  Paul  brings  of  the  apos- 
tles at  Jerusalem  agreeing  with  him  both  in 
their  doctrine  and  in  their  practice;  and 
that  was  Titus,  who  being  a  Gentile,  born 
a  Greek,  and  now  a  preacher  of  the  gospel, 
and  never  circumcised,  the  apostles  at  Je- 
rusalem would  no  more  compel  him  to  be 
circumcised  than  St.  Paul  had  done,  but 
received  him  into  fellowship  with  them, 
though  he  was  an  uncircumcised  Greek. 
This  was  a  plain  evidence,  that  they  did 
not  judge  circumcision  at  that  time  to  be 
a  part  of  God's  commanded  worship ;  for 
then  they  would  have  compelled  Titus  to 
it ;  that  is,  constrained  him,  by  the  force 
of  ecclesiastical  censures,  to  become  cir- 
cumcised, had  they  thought  circumcision 
necessary  to  the  Gentiles.  Observe,  2. 
The  reason  assigned  why  the  apostle  would 
not  circumcise  Titus,  though  he  had  before 
circumcised  Timothy ;  namely,  because 
some  false  brethren,  crept  in,  would  have 
taken  advantage  from  it  to  bring  persons 
into  bondage  to  the  law  of  ceremonies,  and 
plead  conformity  to  circumcision  as  an  oblig- 
ed duty.  Learn  hence.  That  although 
the  ceremonial  law  was  certainly  abolished 
by  the  death  of  Christ,  yet  Almighty  God, 
partly  with  respect  to  it  as  his  own  ordi- 
nance, and  partly  in  condescension  to  the 
weakness  of  the  Jews,  was  pleased  to  tole- 
rate the  observation  of  some  part  of  it,  and 
particularly  circumcision,  as  an  indifferent 


307 


action,  though  not  as  a  part  of  religion,  for 
some  time ;  the  ceremonial  riles  being  dead, 
they  were  to  be  decently,  not  over-hastily, 
buried.  Observe,  3.  The  apostle's  un- 
daunted courage  and  heroic  resolution  in 
this  matter  ;  he  would,  notwithstanding  the 
false  apostles'  importunity,  never  yield  sub- 
jection  or  submission  to,  or  compliance 
with,  their  commands,  in  the  least  mea- 
sure, by  consenting  to  circumcise  Titus ; 
that  so  the  truth  and  liberty  of  the  gospel 
might  continue  sincere  and  unshaken. 
Learn  hence.  That  an  outward  act  of  com- 
pliance must  not  be  consented  to,  which  in 
some  cases  might  be  complied  with,  when 
by  making  it  necessary  we  turn  christian 
liberty  into  servitude  and  bondage,  when 
things  in  their  own  nature  indifferent  are 
urged  and  enforced  as  necessary  ;  in  that 
case,  the  practice  of  a  thing  indifferent  is 
to  be  abstained  from.  Thus  here,  when 
false  brethren  urged  the  circumcision  of 
Titus,  as  an  evidence  of  St.  Paul's  receding 
from  the  doctrine  of  christian  liberty,  he 
would  not  obey  them,  nor  consent  unto 
them.  To  whom  tve  gave  place,  no,  not 
for  an  hour ;  that  is,  we  refused  to  use 
circumcision,  though  but  that  once,  because 
we  would  not  give  the  adversaries  the  least 
advantage  against  us,  or  against  the  truth 
delivered  and  defended  by  us. 

6  But  of  those  who  seemed  to 
be  somewhat,  (whatsoever  they  were, 
it  maketh  no  matter  to  me  :  God 
accepteth  no  man's  person  :)  for 
they  who  seemed  to  be  somewhat, 
in  conference  added  nothing  to  me. 

As  if  he  had  said,  "  When  I  came  up  to 
Jerusalem,  thus  I  behaved  myself  towards  the 
false  brethren,  as  I  have  here  declared  ;  bat 
now  for  those  ivho  seemed  to  be  somewhat, 
that  is,  Peter,  James,  and  John,  who  were 
of  chief  reputation  among  the  apostles,  and 
more  than  ordinary  ministers  of  Jesus  Christ, 
being  the  foundations  of  the  christian  church 
laid  by  Christ  himself,  although  they  had 
some  external  advantages  above  me,  as 
being  apostles  before  me,  and  having  con- 
versed with  Christ,  and  seen  him  here  on 
earth,  which  I  never  did  ;  j/et  this  jnaketh 
no  matter  to  me,  for  God  values  no  man 
for  these  outward  favours  and  benefits : 
neither  in  that  conference  about  circum- 
cision did  they  add  any  thing  to  me,  either 
by  their  authority  or  instruction ;  they 
a^ded  nothing,  they  corrected  nothing,  but 
approved  all  things,  both  what  I  did  and 
X  2 


308 


said.  From  whence  it  evidently  appears, 
that  my  authority  was  equal  with  theirs, 
and  my  doctrine  the  same  with  theirs  also." 

7  But  contrariwise,  when  they 
saw  that  the  gospel  of  the  uncir- 
cumcision  was  committed  unto  me, 
as  the  gospel  of  the  circumcision 
was  unto  Peter :  8  (For  he  that 
wrought  effectually  in  Peter  to  the 
apostleship  of  the  circumcision,  the 
same  was  mighty  in  me  toward  the 
Gentiles ;)  9  And  when  James, 
Cephas,  and  John,  who  seemed  to 
be  pillars,  perceived  the  grace  that 
was  given  unto  me,  they  gave  to  me 
and  Barnabas  the  right  hands  of 
fellowship  ;  that  we  should  go  unto 
the  heathen,  and  they  unto  the  cir- 
cumcision. 10  Only  they  would 
that  we  should  remember  the  poor  ; 
the  same  which  I  also  was  forward 
to  do. 

Note  here,  1,  That  the  ordinance  both 
of  Peter  and  Paul,  for  the  office  and  work 
of  apostles,  was  alike  divine.  The  former, 
St.  Peter,  was  to  be  the  minister  of  the 
circumcision,  that  is,  to  exercise  his  minis- 
try among  the  Jews;  and  St.  Paul,  by 
virtue  of  the  same  divine  ordinance,  was  to 
exercise  his  office  among  the  Gentiles, 
called  the  uncircumcision ;  yet  this  must 
not  be  so  understood,  as  if  Paul  might  not 
preach  to  the  Jews,  nor  St.  Peter  to  the 
Gentiles,  which  they  both  did  upon  occa- 
sion, but  because  their  more  special  and 
particular  province  was  thus,  St.  Peter  to 
preach  to  the  Jews,  and  St.  Paul  to  the 
Gentiles.  Learn  hence.  That  the  office  of 
preaching  the  gospel  is  a  special  trust, 
committed  by  God  himself  to  such  as  he 
qualifies  for  it ;  and  as  none  must  enterprise 
it  but  such  as  he  calls  unto  it,  so  must  all 
that  undertake  it  be  accountable  to  him  for 
it.  The  gospel  of  the  uncircumcision 
■was  co7nmitted  unto  me,  as  the  gospel  of 
the  circumcision  was  committed  unto  Pe- 
ter. Note,  2.  How  this  great  apostle  as- 
cribes the  success  and  efficacy  of  his  own 
ministry  among  the  Gentiles,  and  of  St. 
Peter's  among  the  Jews,  alike  to  God  :  He 
that  wrought  effectually  in  Peter  to  the 
circumcision,  -was  also  mighty  in  me  to- 
ward the  Gentiles.  It  is  neither  the  person 
nor  pains  of  the  minister,  nor  any  natural 
energy  or  efficacy  in  the  word   preached. 


GALATIANS.  Chap.  11. 


upon  which  the  success  of  the  gospel  de- 
pends, but  upon  the  effectual  working  of 
the  Holy  Spirit.  He  that  wrought  effec- 
tually in  Peter,  was  also  mighty  in  ine. 
The  word  of  God  works  not  as  a  natural 
agent,  but  as  a  moral  instrument  in  the 
hand  of  the  Spirit.  The  weapons  of  our 
ministerial  warfare  are  then  mighty,  when 
made  mighty  through  God  for  the  pulling 
down  the  strong  holds  of  sin  and  Satan. 
Note,  3.  The  duty  of  the  ministers  of  Christ 
implicitly  declared,  namely,  to  be  pillars  ; 
not  seeming  to  be  so,  but  really  so.  As 
pillars,  they  are  to  uphold  the  truth,  by 
their  doctrine  and  diligence;  as  pillars,  to 
be  constant  in  defending  the  truth  against 
all  the  blasts  and  storms  of  error  and  false 
doctrine;  as  pillars,  to  adorn  the  truth,  by 
an  innocent  life  and  instructive  example, 
whereby  they  ought  not  only  to  shine  before 
others,  but  also  to  outshine  others.  When 
Jatnes,  Cephas,  and  John,  seemed  to  be 
pillars.  These  three  apostles  under  Christ 
were  the  great  supporters  of  the  church  of 
Christ,  by  their  diligence  and  faithfulness  ; 
yet  observe,  James  is  here  named  before 
St.  Peter ;  which  shows  the  weakness  of  the 
papists'  argument  for  Peter's  primacy,  be- 
cause sometimes  first  named.  But  it  is 
evident  he  is  not  always  so  ;  St.  James  is 
here  mentioned  before  him,  because,  say 
some,  bishop  of  Jerusalem,  and  the  Lord's 
brother  or  near  kinsman  ;  but  certain  it  is, 
that  St.  Paul  paid  not  here  any  deference 
to  Peter,  upon  the  account  of  his  primacy 
or  supremacy,  which  is  now  so  much  con- 
tended for,  but  was  not  then  thought  of, 
because  it  is  the  apostle's  great  drift  and 
design  to  show  that  he  was  in  every  respect 
equal  with  Peter  and  the  rest  of  the  apos- 
tles, and  in  no  respect  inferior  to  any  of 
them;  and  consequently  that  neither  in  his 
mission  nor  his  message,  neither  in  his 
office  nor  his  doctrine,  neither  in  his  exter- 
nal authority  nor  his  internal  gifts  and 
graces,  did  he  come  behind  the  chiefest 
apostles,  as  the  false  apostles  had  misrepre- 
sented him.  Note  farther,  St.  Peter's  in- 
tegrity, with  James's  and  John's,  in  this 
matter:  they  being  all  very  well  satisfied 
by  convincing  evidence,  that  Almighty 
God  had  certainly  called  Paul  to  be  an 
apostle  no  less  than  themselves ;  they  own 
and  acknowledge  him  for  such,  no  doubt 
to  the  grief  as  well  as  to  the  shame  of  the 
false  apostles  who  had  vilified  his  person, 
lessened  his  authority,  and  disparaged  his 
doctrine.  When  James,  Cephas,  and 
John,  perceived  the  grace  that  was  given 


Chap.  II. 


GALATIANS. 


309 


unto  me,  that  is,  the  grace  of  apostleship, 
they,  in  the  name  of  all  the  apostles,  and  the 
whole  church,  gave  unto  me,  and  Barna- 
bas my  fellow-labourer,  the  right  hand  of 
felloioship ;  that  is,  they  owned  us  to  be 
pillars  as  much  as  themselves,  and  acknow- 
ledged us  to  be  apostles  no  less  than  them- 
selves ;  and  it  was  agreed  and  concluded 
upon,  that  we  should  continue  to  preach 
chiefly  to  the  Gentiles,  and  they  to  the 
Jews.  So  far  were  the  apostles  at  Jerusa- 
lem from  condemning  St.  Paul's  doctrine, 
or  undervaluing  his  calling,  which  was  the 
thing  that  the  false  apostles  were  so  desirous 
of  and  hoped  for.  Note,  lastly.  That  as 
an  evidence  of  the  happy  agreement  of 
Peter,  James,  and  John,  with  Paul  and 
Barnabas,  and  of  their  owning  them  as 
apostles  and  ministers  of  Jesus  Christ,  they 
recommended  to  St.  Paul's  charitable  con- 
sideration the  poverty  of  the  Jewish  con- 
verts to  Christianity,  desiring  him  to  make 
collections  in  the  Gentiles'  churches  for  the 
christian  Jews.  Here  observe,  1 .  That  the 
Jews  were  generally  poorer  than  the  Gen- 
tiles :  it  is  frequently  the  lot  of  those  who 
are  rich  in  grace  to  be  poor  in  goods,  and 
to  be  reduced  to  such  straits  as  to  be  forced 
to  live  upon  some  charitable  supplies  from 
others.  Observe,  2.  That  although  those 
who  are  our  own  poor,  and  live  within  our 
bounds,  near  us,  and  about  us,  are  chiefly 
to  be  relieved  by  us ;  yet  in  cases  of  ex- 
treme necessity,  such  poor  as  live  remote 
from  us,  whose  faces  were  never  seen  by  us, 
ought  to  be  sharers  in  our  charity.  Ob- 
serve, 3.  Tiiat  the  care  of  God's  poor,  and 
the  supplying  of  the  outward  necessities  of 
his  saints,  is  an  employment  not  unworthy 
the  highest  apostle,  much  less  unbecoming 
the  ordinary  ministers  of  Christ :  T/ie?/ 
would  that  we  should  remcrnber  the  poor. 
Observe,  4.  That  the  faithful  ministers  of 
Christ  ought,  upon  just  and  fit  occasions, 
to  excite  and  stir  up  their  people  to  duties 
of  charity,  as  well  as  piety  ;  to  costly  and 
expensive  duties,  as  well  as  those  that  are 
easy  and  less  burdensome  ;  these  being  no 
less  profitable  to  the  church,  and  much 
more  evidential  of  a  real  work  of  grace  upon 
the  heart.  Thus  did  St.  Paul  here :  the 
apostles  desired  me  to  remcjnher  the  poor  : 
the  si7?>ie  irhich  I  also  -was  forward  to  do. 

11  But  when  Peter  was  come  to 
Antioch,  I  withstood  him  to  the 
face,  because  he  was  to  be  blamed. 

Observe  here,  St.  Peter's  ofl^ence,  and  St. 
Paul's  rebuke.     St.  Peter's  offence,  1.  was 


this,  He  declined  from  the  doctrine  taught 
by  himself,  concerning  the  abrogation  of 
circumcision  and  the  ceremonial  law  ;  he 
had  formerly  conversed  freely  with  the 
christian  Gentiles  without  scruple,  making 
no  objection  against  them  because  they 
were  not  circumcised.  But  at  Antioch  he 
withdrew  himself  from  the  christian  Gen- 
tiles, refusing  to  eat  with  them,  because 
they  were  not  circumcised  ;  as  if,  for  want 
of  circumcision,  they  had  been  unclean, 
and  altogether  unfit  to  be  conversed  with. 
This  was  his  fault;  whereby  it  appears 
that  St.  Peter  himself  was  not  infallible, 
whatever  his  pretended  successors,  the  bi- 
shops of  Rome,  are  supposed  to  be.  Learn 
hence.  How  certainly  and  suddenly  the 
holiest  and  best  of  men  will  run  into  sin 
and  error,  if  a  special  assistance  from  the 
Holy  Spirit  doth  not  uphold  them,  and 
preserve  them.  Observe,  2.  As  St.  Peter's 
offence,  so  St.  Paul's  rebuke  :  he  withstood 
him  to  the  face ;  that  is,  rebuked  him 
publicly,  because  he  was  blame-worthy, 
and  not  secretly,  behind  his  back  ;  such  as 
sin  openly,  must  be  rebuked  and  reproved 
openly.  Here  note.  How  little  St.  Paul 
dreamed  of  St.  Peter's  supremacy ;  if  so, 
he  had  been  more  modest  than  thus  to  re- 
prove him  to  his  face.  Learn  hence.  That 
as  no  bands  of  friendship  must  keep  the 
ministers  of  God  from  reproving  sin  and 
vice  ;  so,  when  they  find  the  fault  to  be 
notorious,  they  must  reprove  it  wherever 
they  find  it  with  much  boldness  and  reso- 
lution. St.  Paul  here,  in  reproving  St. 
Peter,  withstood  him  :  it  is  in  the  original 
a  military  word,  signifying  to  ctand 
against,  either  by  force  of  arms,  as  among 
soldiers;  or  by  dint  of  argument,  as  among 
disputants:  it  is  a  word  of  defiance,  and 
signifies  an  opposition  hand  to  hand,  face 
to  face,  foot  to  foot,  not  yielding  an  hair's 
breadth  to  the  adversary.  Yet  withal,  as 
St.  Paul's  courage,  so  his  candour  appeared 
in  reproving  St.  Peter  to  his  face,  and  not 
reproaching  him,  as  some,  behind  his  back. 
And  behold  this  great  and  chief  apostle  St. 
Peter  submits  to  his  reprover,  neither  justi- 
fying his  action,  nor  reflecting  upon  St. 
Paul ;  he  replieth  not  again. 

12  For,  before  that  certain  came 
from  James  he  did  eat  with  the 
Gentiles  :  but  when  they  were  come, 
he  withdrew  and  separated  himself, 
fearingf  them  which  were  of  the  cir- 
cumcision. 13  And  the  other  Jews 
dissembled  likewise  with  him  :  inso- 


310 

much  that  Barnabas  also  was  car- 
ried away  with  their  dissimulation. 
14  But  when  1  saw  that  they  walk- 
ed not  uprightly,  according  to  tlie 
truth  of  the  gospel,  I  said  unto  Pe- 
ter before  them  all,  If  thou,  being  a 
Jew,  livest  after  the  manner  of  the 
Gentiles,  and  not  as  do  the  Jews, 
why  compellest  thou  the  Gentiles  to 
live  as  do  the  Jews  ? 


A  farther  account  is  given  us  in  these 
verses  of  St.  Peter's  offence  at  Antioch,  in 
giving  occasion  of  scandal  to  the  Gentiles, 
by  refusing  to  converse  and  eat  with  them, 
although  he  had  before  in  a  vision  received 
a  divine  command  so  to  do.  St.  Paul  calls 
it  fear,  ver.  12.  dissimulation,  ver.  13. 
and  not  walking  uprightly,  ver.  14.  He 
refused  to  converse  with  the  believing 
Gentiles,  being  uncircumcised,  for  fear  of 
offending  the  believing  Jews,  who  were  so 
tenacious  of  circumcision,  and  the  cere- 
monial law.  Learn  hence,  What  weak- 
ness and  inconstancy  is  found  with  the  best 
of  men,  especially  vvhen  fear  gets  a  prevail- 
ing power  over  them.  St.  Peter  was  the 
minister  of  the  circumcision,  in  great  ho- 
nour and  esteem  with  the  believing  Jews ; 
but  fearing  the  loss  of  his  reputation  among 
them,  he  falls  into  sin  against  God.  Ob- 
serve, 2.  The  fatal  influence  of  that  his  sin : 
it  drew  others  into  a  partnership  with  him 
therein  ;  Barnabas  himself  was  led  away 
with  the  dissimulation,  and  the  other  Jews 
dissembled  with  him.  Learn  hence.  That 
such  as  are  eminent  in  the  church  had  need 
be  exactly  careful  how  they  walk  ;  for  if 
they  fall,  they  fall  not  alone,  many  do  fall 
with  them.  Observe,  3.  With  what  open- 
ness and  freedom,  with  what  courage  and 
resolution,  St.  Paul  checks  and  reproves 
Peter,  for  his  cowardice  and  timorousness, 
in  refusing  to  converse  with  the  believing 
Gentiles,  for  fear  of  gaining  the  displeasure 
of  the  circumcised  Jews  :  I  said  unto  Pe- 
ter before  all,  Jf  thou,  being  a  Jew,  livest, 
in  tliy  ordinary  conversation,  after  the 
wanner  of  the  Gentiles,  why  compellest 
thou  the^ Gentiles,  by  thy  example,  ift>  live 
as  do  the  Jcxvs  ?  Where  note,  What  a 
constraining  power  there  is  in  the  example 
of  eminent  persons  :  he  is  said  to  compel, 
in  scripture,  not  only  who  doth  violently 
force,  but  who,  being  of  authority,  doth 
provoke  by  his  example.  The  errors  of 
those  that  do  rule,  become  rules  of  error. 
Men    sin   through    a   kind  of  authority. 


GALATIANS.  Chap.  IF. 

through  the  sins  of  those  who  are  in  au- 
thority. 

15  We  who  are  Jews  by  nature, 
and  not  sinners  of  the  Gentiles,  16 
Knowing  that  a  man  is  not  justified 
by  the  works  of  the  law,  but  by  the 
faith  of  Jesus  Christ,  even  we  have 
believed  in  Jesus  Christ,  that  we 
might  be  justified  by  the  faith  of 
Christ,  and  not  by  the  works  of  the 
law  :  for  by  the  works  of  the  law 
shall  no  flesh  be  justified. 

St.  Paul  having  fully  vindicated  his  own 
authority  as  an  apostle  from  the  imputations 
of  the  false  apostles,  he  comes  next  to  vindi- 
cate his  doctrine,  namely,  the  evangelical 
doctrine  of  justification  by  faith  in  Christ, 
which  he  had  formerly  preached  to  the  Ga- 
latians,  and  which,  in  his  absence,  the  false 
apostles  had  endeavoured  to  subvert  and 
overthrow,  urging  the  strict  observation  of 
the  ceremonial  law,  as  necessary  to  justifi- 
cation and  salvation.  Our  apostle  therefore, 
to  strike  at  the  root  of  this  dangerous 
error,  excludes  all  works  of  our  own  from 
having  any  influence  upon  our  justifi- 
cation. Now  this  he  proveth,  1.  Be- 
cause they  that  were  Jews  by  birth,  and 
so  federally  the  holy  people  of  God, 
found  it  necessary  to  renounce  the  works  of 
the  law  in  point  of  justification,  and  to 
seek  righteousness  only  through  faith  in 
Christ,  as  well  as  the  profane  idolatrous 
sinners  of  the  Gentiles,  who  were  strangers 
to  the  covenant  of  God  ;  for  by  the  works 
of  the  law  shall  no  jiesh,  neither  Jew  nor 
Gentile,  be  justified;  that  is,  acquitted 
from  the  guiit  of  sin,  and  discharged  from 
obnoxiousness  to  the  wrath  of  God.  Now 
no  obedience  of  ours  can  obtain  this,  be- 
cause of  the  great  imperfection  which 
cleaves  to  it,  and  because  God  will  have  all 
boasting  excluded  ;  Eph.  ii.  S.  By  grace 
ye  are  saved,  through  faith  ;  7iot  of 
works,  lest  any  ?nan  should  boast :  but 
that  he  that  glorieth  should  glory  in  the 
Lord.  Observe  here.  That  the  doctrine  of 
justification  by  faith,  and  not  works,  was 
early,  very  early,  opposed  by  Satan  and 
false  teachers.  It  being  articu/us  stantis  et 
cadentis  ecclesim,  a  fundamental  article  of 
our  christian  faith,  our  comfort  stands  or 
falls  with  it ;  no  wonder  then  it  is  strenuous- 
ly opposed. 

17  But   if,   while  we  seek   to   be 
justified    by    Christ,    we    ourselves 


Chap.  II.  GALATIANS. 

also  are  found  sinners,  is  therefore 
Christ  the  minister  of  sin  ?  God 
forhid.  18  For  if  I  build  again  the 
things  which  I  destroyed,  I  make 
myself  a  transgressor. 

These  words  are  generally  looked  upon 
as  an  objection,  which  the  adversaries  of 
the  doctrine  of  justification  by  faith  have 
been  always  ready  to  make  against  it, 
namely,  "  that  if  persons  be  not  justified  by 
their  obedience  to  the  law,  then  they  may 
live  as  they  list  in  the  breach  and  violation 
of  the  law,  and  freely  indulge  themselves 
in  sin,  and  consequently  make  Christ  the 
minister  of  sin,  as  if  he  had  relaxed  the 
duty."  The  apostle  rejects  this  inference 
and"  deduction  with  the  greatest  abhorrence 
and  detestation,  saying,  God  fordid. 
Hence  note,  That  it  is  no  new  prejudice, 
though  a  very  unjust  one,  against  the  doc- 
trine of  justification  by  faith  alone,  and 
not  by  works,  that  it  opens  a  door  to  licen- 
tiousness, and  makes  Christ  the  minister  of 
sin.  Observe  farther,  A  second  objec- 
tion here  suggested.  Some  might  pretend 
that  he  built  up  by  his  practice,  what  he 
had  destroyed.  *'  No,"  says  the  apostle, 
"  I  have,  together  with  the  doctrine  of  free 
justification,  preached  to  you,  pressed  upon 
you,  the  duty  of  mortification,  as  of  indis- 
pensable necessity  to  be  practised  by  you : 
should  therefore  my  preaching  or  my  prac- 
tice be  otherwise  than  it  has  been,  I  should 
build  again  what  I  have  destroyed,  and  de- 
stroy what  I  have  already  builded  ;  and 
thus  by  encouraging  sin,  and  discouraging 
holiness  and  obedience,  I  should  be  a  trans- 
gressor against  the  law  of  righteousness. 
Learn  hence.  That  the  doctrine  of  justifica- 
tion by  faith  alone,  cannot  be  rightly 
preached,  except  the  duty  of  mortification 
of  sin  be  urged  and  enforced  with  it ;  for 
the  same  faith  that  depends  upon  Christ 
for  pardon  of  sin,  doth  look  up  unto  him 
for  power  and  strength  to  vanquish  and 
subdue  sin  :  if  we  do  not  the  latter,  Christ 
will  never  do  the  former. 

19  For  I  through  the  law  am 
dead  to  the  law,  that  I  might  live 
unto  God. 

Here  the  apostle  shows  that  believers  are 
so  far  from  being  justified  by  the  law,  that 
they  are  dead  to  the  law,  so  as  to  put  no 
confidence  in  their  obedience  to  it  for  jus- 
tification ;  particularly,  1.  They  are  dead" 
to  the  law;  that  is,  they  are  delivered  from 
the  rigorous  exactions  of  the  law.    Perfect, 


311 


personal,  and  perpetual  obedience,  is  the 
duty  which  the  law  exacts  at  the  believer's 
hand,  and  he  has  purfornied  it,  though  not 
in  himself,  yet  in  the  person  of  Christ  his 
surety,  who  yielded  as  absolute  and  com- 
plete obedience  to  the  law  as  it  could  re- 
quire or  demand.  2.  The  law  is  dead  to 
believers,  and  they  to  that,  in  regard  to  the 
condemnatory  curse  and  sentence  of  the 
law  :  Christ  hath  redeemed  them  from  the 
curse  of  the  law,  being  made  a  curse  for 
them,  Gal.  iii.  15.  True,  the  believer's 
violation  of  the  royal  and  righteous  law  of 
God,  in  the  smallest  measure  and  degree, 
doth  in  its  own  nature  deserve  the  curse 
and  condemnatory  sentence  ;  but  Christ 
has  discharged  him  from  obnoxiousness  to 
the  curse,  by  being  made  a  curse.  3.  The 
law  is  dead  to  believers,  as  to  its  authority 
to  justify  and  save  them.  This  is  what  the 
law  cannot  do,  being  made  weak  through 
the  flesh  ;  though,  properly  speaking,  the 
law  is  not  weak  to  us,  but  we  are  weak  to 
that ;  the  law  has  not  lost  its  authority  to 
command,  but  we  our  ability  to  obey  ;  it 
is  as  impossible  for  a  fallen  sinner  to  keep 
the  law  of  God  perfectly,  as  it  is  for  a  lame 
cripple  to  run  a  race  swiftly.  Yet,  4.  Be- 
lievers are  not  dead,  but  alive,  to  the  law, 
as  a  rule  of  life  and  holy  living  ;  the  law 
binds  the  believer  (in  Christ's  hand)  as 
strictly  to  endeavour  obedience  to  it,  as  it 
did  Adam  in  innocency.  But  here  is  the 
believer's  privilege.  That  God  the  Fathei;, 
upon  the  score  of  the  covenant  of  grace 
which  the  blood  of  Christ  has  ratified  and 
confirmed,  doth  graciously  accept  the  faith- 
ful  endeavours  of  his  children,  instead  of 
perfect  performances  ;  which  obedience  the 
law-covenant  did  rigorously  exact  and  re- 
quire. Thus  may  every  believer  say  with 
the  apostle,  I  through  the  law  am  dead  to 
the  law,  that  I  might  live  u?ito  God, 
namely,  a  life  of  righteousness  and  true 
holiness. 

20  I  am  crucified  with  Christ  : 
nevertheless  I  live  ;  yet  not  I,  but 
Christ  liveth  in  me  :  and  the  life 
which  I  now  live  in  the  flesh,  I  live 
by  the  faith  of  the  Son  of  God,  who 
loved  me,  and  gave  himself  for  me. 

Several  things  are  here  observable,  viz. 
St.  Paul's  spiritual  death  declared,  and  his 
spiritual  life  described,  together  with  the 
Author  and  instrument  of  it.  Observe,  1. 
St.  Paul's  spiritual  death  :  I  am  crucified 
with  Christ ;  that  is,  with  Christ  I  am 
dead  to  the  law,  (in  the  manner  mentioned 


312 


GALATIANS. 


Chap.  Ilf. 


in  the  foregoing  veise,)  dead  to  sin,  and 
dead  to  the  world.  Learn  hence,  That  all 
true  believers  are  crucified  with  Christ  Je- 
sus; or  that  all  justified  persons  have  fel- 
lowship with  Christ  in  his  death.  They 
have  fellowship  with  him,  1.  In  the  merit 
and  value  of  his  death  ;  they  are  ransomed 
by  it,  as  a  price  paid  down  to  the  justice  of 
God  for  them.  2.  In  the  virtue  and  effi- 
cacy of  his  death,  which  doth  not  only 
merit  pardon  for  us,  but  mortifies  sin  in  us. 
Our  old  man  is  crucified  :  that  is,  the 
power  of  sin  is  subdued  in  us.  3. 
A  justified  person  hath  fellowship  with 
Christ,  in  the  likeness  and  similitude  of  his 
death,  and  that  is  a  crucifixion  ;  as  Christ 
died  a  painful,  shameful,  lingering,  and  ac- 
cursed death  for  him,  so  doth  sin  die  pain- 
fully, shamefully,  and  gradually  in  him  ; 
T/iej/  that  are  Christ's  have  crucified  the 
Jiesh  xvilh  its  affections  and  lusts.  Gal.  v.  24. 
Observe,  2.  St.  Paul's  spiritual  life  describ- 
ed :  I  live  ;  yet  not  J,  but  Christ  in  me. 
Learn  hence.  That  a  crucified  christian  is  a 
living  christian  :  J  am  crucified :  never- 
theless I  live, — a  life  of  justification  and 
sanctification  at  present,  in  hope  of,  and  as 
an  earnest  for,  a  life  of  glorification  to  come. 
Yet  observe,  3.  How  the  apostle  corrects,  or 
rather  explains,  himself,  after  what  kind  and 
in  what  manner  he  lives  :  he  denies  himself 
to  be  the  author  and  root  of  his  own  life, 
and  declares  Christ  to  be  both.  I  live  : 
yet  not  J,  but  Christ  in  me.  Christ  is 
both  the  author  and  efficient  cause,  the 
exemplary  cause,  the  end  or  final  cause,  of 
the  christian's  life  ;  a  living  christian  lives 
not  himself,  but  Christ  lives  in  him.  Ob- 
serve, 4.  As  the  author  of  the  christian's 
spiritual  life,  Christ :  so  the  instrument  of 
it,  and  that  is,  faith.  The  life  which  I 
live  ill  the  jiesh,  that  is,  the  spiritual  life 
which  I  live  as  a  christian  here  in  the 
world,  I  life  by  faith  in  the  Son  of  God ; 
my  life  of  justification  is  by  faith  in  his 
blood ;  my  life  of  sanctification  and  con- 
solation is  through  faith  in,  and  by  in- 
fluences derived  from,  his  Holy  Spirit. 
Observe,  5.  How  the  apostle  appropriates 
to  himself  in  particular,  what  Christ  had 
done  for  all  believers  in  general  ;  He  loved 
me,  and  gave  himself  for  me.  Where 
note.  Though  a  firm  persuasion,  and  a 
full  assurance  of  Christ's  special  love  to  our- 
selves, and  his  dying  for  us  in  particular, 
is  not  of  the  essence  and  being  of  justify- 
ing and  saving  faith,  yet  it  is  attainable 
without  an  extraordmary  revelation  ;  and 
as  such,  every   sincere  christian  ought  to 


aim  at  it,  to  labour  and  endeavour  after 
it. 

21  I  do  not  frustrate  the  grace  of 
God  :  for  if  righteousness  come  by 
the  law,  then  Christ  is  dead  in  vain. 

The  apostle  concludes  this  chapter  with 
a  double  argument  to  prove  the  christian's 
justification  by  faith,  without  the  works  of 
the  law.  1.  Were  it  otherwise,  we  should 
frustrate  and  make  void  the  grace  of  God. 
For  if  justification  be  by  works,  it  can  no 
more  be  by  grace  ;  according  to  the  apostle, 
Rom.  xi.  6.  2.  Christ's  death  had  been  in 
vain,  without  any  necessary  cause  or  reason 
at  all,  if  [he  Justification  of  a  sinner  could 
have  been  obtained  by  his  own  works. 
Where  note.  That  as  well  works  done  after 
faith  and  conversion,  as  those  done  before  it, 
are  excluded  from  being  the  meritorious 
cause  of  our  justification,  either  in  whole 
or  in  part  ;  because  the  joining  of  works 
with  faith,  in  the  matter  of  our  justification, 
is  a  total  excluding  of  God's  free  grace,  and 
a  loud  proclaiming,  that  Christ  died  in 
vain  :  If  righteousness  come  by  the  la-w^ 
I  frustrate  the  grace  of  God,  and  Christ 
is  dead  in  vain. 

CHAP.  IIL 

In  this  and  the  following  chapters  of  this  epistle 
our  apostle  expostulates  the  case  witli  the  Ga- 
latians,  who  were  seduced  by  the  apostles  to 
relinquish  the  liberty  they  were  called  to  by 
the  gospel,  and  to  put  their  necks  under  the 
judaical  yoke  again,  so  far  as  to  observe  cir- 
cumcision; nay,  their  days,  months,  times,  and 
years,  of  the  ceremonial  law.  And  thus  they 
turned  again  to  the  works  and  beggarly  elements 
of  the  law,  from  which  they  had  a  manumissioa 
by  the  gospel.  This  seduction  of  theirs  our 
apostle  looks  upon  as  a  piece  of  fascination  ;  ac- 
counting them  like  persons  that  had  been  in  ill 
hands,  and  practised  upon  by  witchcraft.  He 
begins  accordingly  his  holy  charm  against  it, 
in  the  first  verse  of  this  chapter;  in  which  he 
thus  bespeaks  thera: 

Q  FOOLISH  Galatians  who  hath 
bewitched  you,  that  ye  should 
not  obey  the  truth,  before  whose 
eyes  Jesus  Christ  hath  been  evidently 
set  forth,  crucified  among  you  ? 

Observe  here,  1 .  The  object  of  the  apos- 
tle's sharp  reprehension  ;  the  churches  of 
Galatia.  Observe,  2.  The  ground  of  their 
reprehension  :  their  defection  from  the 
truth  into  a  very  great  error,  namely,  their 
holding  of  circumcision,  and  the  observa- 
tion of  the  ceremonial  law,  as  necessary  to 
salvation ;  which  was  a  making  of  the 
cross  of  Christ  of  no  effect,  and  a  virtual 
denial  of  his  being  come  in  the  flesh,  From 


Chap.  III.  GALATIANS. 

lience  we  learn,  That  the  best  and  purest 
of  particular  churches  may  err,  and  have 
erred,  fundamentally  and  dangerously  :  for 
what  consists  such  a  church  of,  but  per- 
sons all  fallible  ?  Head  and  members, 
being  all  sinful,  are  as  unable  to  secure 
themselves  from  error  as  from  vice.  In- 
deed the  church  of  Rome  talks  big,  and 
boasts  of  a  false  gift,  that  of  infallibility  ; 
but  could  never  yet  agree  where  it  is  lodged, 
whether  in  the  pope,  or  in  a  general  coun- 
cil ;  however,  they  are  sure  they  have  it. 
Well,  if  so,  the  more  wicked  and  wretched- 
ly inexcusable  are  fhey,  in  not  improving 
their  talent  of  infallibility  for  the  best  ser- 
vice of  the  christian  church,  namely,  by 
writing  one  infallible  comment  upon  the 
whole  Bible.  What  a  serviceable  perfor- 
mance would  it  have  been  in  them,  to  pin 
the  pope  in  his  chair,  and  hold  down  his 
hands  to  write,  as  Aaron  and  Hur  held  up 
Moses's  hands  to  pray,  till  all  the  Amalekite 
errors  and  heresies,  so  much  complained 
of,  were  routed  and  ruined  !  Woe  unto 
them  that  let  such  an  excellent  gift  lie  idle 
amongst  them,  and  unemployed  by  them. 
Observe,  3.  The  high  and  heinous  aggra- 
vation of  this  fault  in  the  Galatians,  before 
•whose  eyes  Jesus  Christ  had  been  evi- 
(loiilt/  set  forth  crueifed  amongst  tliem  ; 
that  is,  Christ,  and  then  freedom  by  him 
from  the  bondage  of  the  ceremonial  law, 
had  been  preached  to  them  ;  and  his  death 
and  sufferings,  with  the  great  end  and  de- 
sign of  them,  as  plainly  laid  before  them, 
as  if  Christ  himself  had  been  crucified  in 
the  midst  of  others.  Observe,  lastly.  The 
brand  of  infamy  which  our  apostle  sets 
upon  the  judaizing  doctors,  heretical  and 
false  teachers  ;  he  calls  them  spiritual  sor- 
cerers, and  their  doctrine  spiritual  witch- 
craft. O  foolish  Galatians,  -who  hath 
hexvitched  you  ?  Because,  1.  As  sorcerers, 
by  deluding  their  senses,  make  persons  ap- 
prehend they  see  what  they  see  not  ;  so 
heretics  by  casting  a  mist  of  seeming  reason 
before  the  understanding,  to  delude  if,  and 
make  the  deluded  person  Relieve  that  fo 
be  truth,  which  indeed  is  not.  2.  As  sor- 
cerers, in  what  they  do,  are  assisted  beyond 
the  reach  of  their  own  ability  and  skill  by 
the  help  of  Satan  ;  so  heretical  spirits  are 
often,  by  Satan's  concurrence  with  them, 
more  than  ordinarily  assisted  by  him  in 
drawing  multitudes  after  them.  O  foolish 
Galatians,  -who  hath  betvitchcd  you  ? 
The  original  word  seems  borrowed  from  the 
practice  of  witches  and  sorcerers,  who,  be- 
ing assisted  by  the  devil,  use  to  cast  mists  be- 


313 


fore  the  eyes  of  the  people,  to  dazzle  and 
delude  them. 

2  This  only  vvoulcJ  I  learn  of  you. 
Received  ye  the  Spirit  by  the  works 
of  the  law,  or  by  the  hearing  of  faith  ? 

Our  apostle  having  prepared  the  Gala- 
tians' attention,  by  a  very  smart  and  sharp 
reprehension  in  the  foregoing  verse,  returns 
to  the  subject  of  justification  by  faith, 
without  the  works  of  the  law,  which  he 
had  entered  upon  in  the  former  chaptir,  and 
prosecutes  at  large  in  this  ;  and  he  uses  five 
arguments  to  prove  that  we  are  justified  by 
faith,  and  not  by  -works.  The  first  is  con- 
tained in  the  verse  before  us,  Received  ye 
the  Spirit  by  the  works  of  the  law,  or  bi/ 
the  hearing  of  faith  ?  As  if  the  apostle 
had  said,  "  I  appeal  to  your  own  experi- 
ence ;  you  have  received  the  Spirit  your- 
selves, some  of  you  for  sanctification,  others 
for  miraculous  operations ;  now  I  would 
know  by  what  means  you  received  it  ;  was 
it  by  hearing  the  law  of  Moses  preached  ? 
You  cannot  say  it  ;  for  you  were  heathens, 
and  without  the  written  law  :  it  must  then 
be  by  hearing  of  the  gospel,  the  doctrine  of 
faith,  which  I  preached  to  you."  Here  we 
have  a  truth  expressed,  and  a  truth  implied. 
The  truth  expressed  is  this.  That  the  hearing 
of  the  gospel  faithfully  preached  is  the  in- 
strumental mean  by  which  persons  receive 
the  Holy  Spirit  in  the  sanctifying  gifts  and 
graces  of  it,  to  enable  Ihem  to  live  an  holy 
and  spiritual  life.  Received  ye  not  the 
Spirit  by  the  hearing  of  faith  ?  Yes,  ye 
did.  The  truth  implied,  is  this.  That  a 
people  should  take  great  heed  that  they 
never  undervalue,  much  less  .despise  and 
vilify,  that  ministry,  or  that  doctrine,  which 
God  at  first  blessed  for  their  conversion. 
How  many  are  there  in  England  at  this  day, 
who  disown  that  church,  despise  that  mi- 
nistry, which  God  blessed  to  their  conver- 
sion, if  ever  they  were  converted  !  Sad 
it  is,  yet  very  certain,  that  like  vipers  they 
gnaw  out  the  bowels  of  her  who  suckled 
tiiem  at  her  breast. 

3  Are  ye  so  foolish  ?  having  begun 
in  the  Spirit,  are  ye  now  made  per- 
fect by  the  flesh  1 

Observe  here.  The  apostle  calls  the  doc- 
trine of  the  gospel.  Spirit  ;  because,  by 
hearing  the  gospel  preached,  they  had  re- 
ceived both  the  gifts  and  graces  of  the 
Holy  Spirit.  The  law  with  all  its  rites 
and  ceremonies,  he  calls  Jlesh :  because 
they  were  now  weak,  and  being  but  tern- 


314 


GALATIANS. 


Chap.  III. 


porary  institutions,  were  abolished  by  the 
coming  of  Christ  and  the  gospel.  Ob- 
serve next,  How  the  apostle  endeavours  to 
convince  (he  Galatians  of  the  folly  and 
absurdity  of  hoping  to  perfect  that  in  the 
flesh,  which  they  had  begun  in  the  Spirit ; 
Are  ye  so  foolish  ?  As  if  he  had  said, 
*'  That  having,  at  your  entrance  into  Chris- 
tianity, begun  an  holy  life,  by  and  accord- 
ing to  the  Holy  Spirit  conferred  upon  you, 
that  now  you  should  think  it  to  be  made 
more  perfect  by  ihejlesh,  by  the  external 
commandments  and  observances  of  the  law; 
how  unreasonable  is  it  to  suppose  that  your 
justification  should  be  begun  by  a  more 
noble,  and  perfected  by  a  less  noble, 
cause  !" 

4  Have    ye     suffered     so     many 
things  in  vain  ?  if  it  be  yet  in  vain. 

As  if  the  apostle  had  said,  "  To  what 
purpose  have  you  suffered  so  many  perse- 
cutions from  the  Jews  for  the  cause  of 
Christianity  ?  All  which  sufferings  will  be 
i.i  vain,  if,  after  all,  you  bring  yourselves 
under  the  bondage  of  the  Jewish  yoke ; 
for  these  might  have  been  escaped,  had  you 
owned  the  necessity  of  circumcision,  and 
other  legal  observances.  But  I  hope  you 
will  recollect  yourselves,  and  persevere  in 
your  first  profession,  without  which  all 
your  former  labours,  your  past  and  present 
sufferings,  will  avail  you  nothing."  Inti- 
mating, that  all  the  good  actions  we  have 
done,  and  the  hard  things  which  we  have 
suffered,  will  be  altogether  in  vain  to  us, 
if  we  do  not  persevere  in  well-doing  and 
patient  suffering  unto  the  end.  Have  i/e 
suffered  so  many  things  in  vain  ?  if  it 
be  yet  in  vain.  Note  here,  1.  That  it  has 
been  from  the  beginning  the  lot  and  por- 
tion of  such  as  profess  Christianity,  to  suffer 
many  things  in  the  defence  of  it.  Note, 
2.  That  it  is  very  possible  for  some  of  those 
who  have  made  an  early  and  long  profes- 
sion of  Christianity,  yea,  and  suffered  hard 
things  for  it,  afler  all  to  make  a  foul  de- 
fection and  apostasy  from  it.  Note,  3. 
That  all  such  sufferings  have  been,  are,  and 
will  be,  in  vain,  and  turn  to  no  joyful  ac- 
count, if  the  persons  suffering  do  afterward 
apostatize  from,  and  turn  their  backs  upon, 
the  truths  of  God  formerly  embraced  and 
maintained  by  them:  Have  ye  suffered  so 
many  things  in  vain  ?  if  it  be  yet  in 
vain. 

5  He   therefore   that   ministereth 
to  yon  the  Spirit,  and  worketh  nii- 


racles  among  yon,  doeth  he  it  by 
the  works  of  the  law,  or  by  the 
hearing  of  faith  ? 

Observe  here,  1.  That  God  did  accom- 
pany the  first  preaching  and  planting  of 
the  gospel  xvith  the  extraordinary  gifts  of 
the  Spirit,  with  a  power  to  work  miracles, 
to  heal  diseases,  and  to  speak  with  tongues, 
which  were  so  many  attestations  and  con- 
firmations that  the  doctrine  of  the  gospel 
was  from  God  ;  for  here  St.  Paul  appeals 
to  the  Galatians,  as  men  that  had  the  Spirit 
and  miracles  amongst  them.  He  that  ?ni- 
nistcreth  to  you  the  Spirit,  and  "worketh 
miracles  ;  implying,  tliat  Almighty  God 
had  given  to  them  his  Holy  Spirit,  both  in 
the  sanctifying  graces  and  miraculous  gifts 
of  it.  Observe,  2.  That  the  Spirit  thus 
communicated  in  the  first  and  early  days 
of  Christianity,  was  not  given  to  the  Gala- 
tians, or  any  other  Gentiles,  by  the  preach- 
ing of  the  law,  but  by  the  ministry  and 
dispensation  of  the  gospel,  which  is  here 
called,  the  hearing  of  faith :  He  that 
ministereth  to  you  the  Spirit,  doeth  he  it 
by  the  -works  of  the  latv,  or  by  the  hear- 
ing of  faith  ?  Learn  hence.  That  although 
the  gifts  and  graces  of  God's  Holy  Spirit 
are  conveyed  to  the  hearers  of  the  gospel 
by  the  ministry  of  the  word,  yet  God  is 
the  author,  the  minister,  and  dispenser  of 
them,  and  the  gospel  only  the  instrument 
and  mean  of  their  conveyance  :  He  minis- 
tereth to  you  the  Spirit. 

6  Even  as  Abraham  believed  God, 
and  it  was  accounted  to  him  for 
righteousness.  7  Know  ye  there- 
fore, that  they  which  are  of  faith, 
the  same  are  the  children  of  Abra- 
ham. 


Here  our  apostle  proceeds  to  a  second 
argument,  to  prove  that  persons  are  justi- 
fied by  faith,  and  not  by  works ;  and  that 
is  drawn  from  the  example  of  Abraham  ; 
and  the  argument  lies  thus  :  "  As  Abraham, 
the  father  of  the  faithful,  was  justified;  so 
must  all  believers,  the  children  of  faithful 
Abraham,  be  justified  also.  But  though 
Abraham  did  abound  in  many  virtues  and 
good  works,  yet  he  was  not  justified  by 
these,  but  by  faith  only  ;  theretore  by  faith 
must  all  his  children  be  justified  also. 
Abraham  believed  God;  that  is,  assented 
to,  and  relied  upon,  the  promise  of  God 
made  unto  him.  That  in  him,  that  is,  in 
the  Messias,  who  was  to  descend  from  him, 
should  all  the  nations   of  the  earth    be 


Chap.  III. 


GALATIANS. 


316 


blessed ;  and  \.h\%  faith  of  liis  was  account- 
ed, imputed,  and  reckoned  to  him  for 
righteousness ;  that  is,  was  accepted  of 
God  for  his  justification."  From  whence 
the  apostle  doth  infer  or  draw  this  con- 
clusion, tiiat  such  as  seek  justification  by 
faith,  as  Abraham  did,  are  the  children  of 
Abraham,  as  the  Gentiles  were ;  that  is, 
the  children  of  his  faith  :  a  far  greater 
privilege  than  what  the  Jews  gloried  in, 
namely,  that  they  were  the  children  of  his 
Jlesh.  Learn  hence.  That  as  the  pious  Jews 
under  the  Old  Testament,  so  are  christians 
now  under  the  New  Testament,  justified 
alike.  Were  they  justified  freely  ?  so  are 
we.  Are  we  justified  fully  ?  so  were  they. 
Was  a  righteousness  necessary  for  them  to 
be  clothed  with,  in  order  to  their  accept- 
ance with  God  ?  the  same  is  necessary  for 
us  also.  Was  faith  imputed  by  God  to 
them  for  righteousness  ?  so  shall  it  be  to  us 
also. 

8  And  the  scripture,  foreseeing 
that  God  would  justify  the  lieathen 
through  faith,  preached  before  the 
gospel  unto  Abraham,  saying,  In 
thee  shall  all  nations  be  blessed. 
9  So  then  they  which  be  of  faith 
are  blessed  with   faithful  Abraham. 

Observe  here.  That  because  the  former 
consequence  from  Abraham's  justification 
to  ours  might  be  questioned,  whether  it 
holds  in  the  Gentiles,  who  were  not  of 
Abraham's  posterity  ;  therefore  the  apostle 
declares.  That  the  greatest  promise  made 
to  him,  that  in  him,  that  is,  in  the  Messias, 
Christ  Jesus,  who  was  to  come  of  him,  all 
nations.  Gentiles  as  well  as  Jews,  should 
be  blessed;  God  having  determined  that 
all  believers  indefinitely,  of  what  nation 
or  kindred  soever,  should  be  all  justified 
one  and  the  same  way,  namely,  by  faith 
in  Christ,  without  the  works  of  the  law. 
So  that  all  that  are  of  faith,  or  true  believ- 
ers, whether  Gentiles  or  Jews,  do  partake 
of  all  those  benefits  and  blessings  which 
believing  Abraham  did  partake  of,  amongst 
which  justification  by  faith  is  the  chief. 
Learn  hence,  1.  That  the  gospel  is  no  new 
doctrine,  but  the  same  for  substance,  though 
not  for  clearness,  with  that  which  was 
preached  to  Abraham,  and  to  the  church 
under  the  Old  Testament :  The  scripture 
preached  before  the  gospel  unto  Abra- 
ham. Learn,  2.  That  "the  blessing  of  jus- 
tification by  faith,  and  of  other  spiritual 
favours  promised  to  the  nations  in  Abra- 


ham, was  such  as  Abraham  himself  was  a 
sharer  in,  and  partaker  of;  they  were 
blessed  with  faithful  Abraham. 

10  For  as  many  as  are  of  the 
works  of  the  law  are  under  the 
curse  :  for  it  is  written.  Cursed  is 
every  one  that  contiuueth  not  in  all 
things  which  are  written  in  the  book 
of  the  law  to  do  them. 

Here  is  a  third  argument  produced  in 
this  chapter,  to  prove  that  we  are  justified 
by  faith,  and  not  by  vvorks ;  because  they 
who  seek  to  be  justified  by  the  works  of  the 
law,  are  under  the  curse ;  and  if  so,  cannot 
be  justified.  The  argument  runs  thus, 
"  Our  observance  of  the  law,  when  at  the 
best,  is  but  imperfect.  Now  every  imper- 
fect performance  lays  us  under  the  curse : 
therefore  no  performance  of  ours  can  justify 
us.  They  that  cannot  fulfil  the  law,  can 
never  be  justified  by  the  law.  But  no 
fallen  man  can  perfectly  fulfil  the  law : 
Therefore  none  can  be  justified  by  the 
law."  This  is  the  force  of  the  argument, 
which  the  apostle  proves  by  a  quotation 
out  of  Dent,  xxvii.  26.  Cursed  is  every  one 
that  continueth  not  in  all  things  written 
in  the  book  of  the  lais  to  do  them.  Where 
note,  1.  The  duty  which  the  law  exacts  : 
namely,  perfect,  personal,  and  perpetual 
obedience.  2.  The  penalty  which  the 
law  inflicts,  and  that  is,  the  curse ;  Cursed 
is  every  one,  3fc.  Learn  hence,  That  sin 
and  the  curse  are  inseparable;  wherever  sin 
is,  the  curse  will  be,  be  it  upon  a  person  by 
imputation,  or  by  actual  commission : 
wherever  sin  lies,  it  lays  us  under  the  curse; 
for  sin  is  an  infinite  evil,  objectively  con- 
sidered ;  it  is  a  contempt  of  infinite  autho- 
rity, a  contrariety  to  infinite  holiness,  a 
provocation  of  infinite  justice,  and  an  abuse 
of  infinite  mercy  ;  and  consequently,  the 
desert  of  sin  is  death  and  the  curse. 

11  But  that  no  man  is  justified 
by  the  law  in  the  sight  of  God,  it  is 
evident  ;  for,  The  just  shall  live  by 
faith.  12  And  tlie  law  is  not  of 
faith :  but,  The  man  that  doeth 
them  shall  live  in  them. 

A  fourth  argument  is  here  produced  to 
prove,  that  no  sinner  can  be  justified  before 
God  by  the  works  of  the  law,  although 
before  men  he  may.  The  argument  is  this, 
taken  from  Hab.  ii.  4.  The  just  shall 
live  by  faith;  that  is,  live  his  spiritual  life 
by  faiTli,  his  life  of  justification  and  sanctifi- 


316 


GALATIANS. 


Chap.  iir. 


cation  also:  the  life  of  his  righteousness 
before  God,  of  his  holiness  before  men,  and 
his  life  of  glory  with  God  in  heaven,  are 
all  by  faith.  He  adds,  ver.  12.  The  law 
is  ?iot  of  faith  ;  that  is,  the  law  says  no- 
thing of  "faith  in  a  Mediator,  or  promises 
life  to  any  person,  save  only  to  him  who 
by  a  sinless  obedience  performs  exactly 
what  it  prescribes ;  but  the  voice  of  the 
law  is,  JDo,  or  die.  Learn  hence,  That 
the  law  and  faith,  that  is,  the  law  and  the 
gospel,  are  not  contrary  to  each  other,  but 
are  mutually  subservient  one  to  another  in 
many  things  ;  as  thus,  when  the  law  makes 
known  sin,  the  gospel  holds  forth  the  re- 
medy for  sin  ;  the  law  discovers  our  need 
of  Christ,  the  gospel  makes  an  offer  and 
gracious  tender  of  Jesus  Christ ;  the  law 
makes  known  to  us  our  entire  duty,  the 
gospel  furnishes  us  with  strength  and  abi- 
lity to  perform  that  duty.  Learn,  1.  That 
though  the  law  and  faith,  (that  is,  the  gos- 
pel, which  is  the  doctrine  of  faith,)  be  not 
contrary  to  each  other,  yet  in  point  of  jus- 
tification they  are  mutually  inconsistent  one 
with  another;  so  that  if  justification  be  by 
the  works  of  the  law,  it  cannot  be  had 
by  faith  ;  if  it  be  had  by  faith,  it  cannot 
be  attained  by  the  works  of  the  law. 
There  can  be  no  mixture  of  law  and  gos- 
pel, of  faith  and  works,  in  this  matter. 

13  Christ  hath  redeemed  us  from 
the  curse  of  the  law,  being  made  a 
curse  for  us  :  for  it  is  written,  Cur- 
sed is  every  one  that  hangeth  on  a 
tree. 

This  is  the  apostle's  fifth  and  last  argu- 
ment, to  prove  that  we  are  justified  by 
faith  ;  and  that,  notwithstanding  the  threats 
of  the  law,  a  believer  is  freed  from  the  curse 
and  malediction  of  the  law,  by  Christ's 
bearing  the  curse  for  him.  Christ  hath 
redeemed  us,  ^c.  Where  note,  \.  The 
believer's  happy  discharge  from  the  most 
dismal  and  dreadful  thing  imaginable ; 
namely,  the  condemnatory  sentence  and 
curse  of  the  law,  whereby  a  sinner  is  bound 
over  to  death,  even  to  death  of  soul  and 
body.  2.  The  person  that  doth  and  only 
can  deliver  the  sinner  from  this  condemna- 
tory curse  and  sentence  ;  and  that  is  Jesus 
Christ.  He  discharges  the  believer  from 
his  obnoxiousness  to  wrath,  dissolves  his 
obligation  to  punishment,  looses  all  bands, 
and  chains  of  guilt :  so  that  the  curse  of 
the  law  has  nothing,  and  shall  have  no- 
thing, to  do  with  him  for  ever.     3.  The 


way  and  manner  in  and  by  which  Jesus 
Christ  effecteth  all  this  for  us  ;  namely,  by 
his  being  made  a  curse  for  us ;  not  that 
Christ  was  made  the  very  curse  itself,  or 
changed  into  a  curse,  but  he  took  the  curse 
upon  hmiself;  our  sin  became  his,  by  a 
voluntary  susception  of  the  punishment; 
and  Christ  underwent  that  death,  the  death 
of  the  cross,  which  by  the  law  was  accurs- 
ed, to  free  us  from  the  curse  of  the  law  : 
as  Christ  was  made  sin  for  us,  so  was  he 
made  a  curse  for  us.  Now,  as  he  was 
made  sin,  not  by  contracting  the  guilt  of 
sin,  but  by  sutienng  the  punishment  of 
sin  ;  so  he  was  made  a  curse,  by  under- 
going that  death  which  the  law  styles  ac- 
cursed. 

14  That  the  blessing  of  Abraham 
might  come  on  the  Gentiles  through 
Jesus  Christ ;  that  we  might  re- 
ceive the  promise  of  the  Spirit 
through  faith. 

Observe  here.  One  special  fruit  of  Christ's 
sufferings,  and  being  made  a  curse  for  us  ; 
namely,  that  the  curse  being  abolished, 
the  blessing  of  Abraham,  that  is,  the 
blessing  of  justification,  reconciliation,  and 
adoption,  promised  to  Abraham  upon  his 
believing,  might  come  upon  all  the  believ- 
ing Gentiles,  through  Christ,  the  promised 
seed ;  and  that  the  Gentiles  might  receive 
the  promises,  made  by  Christ,  of  the  Holy 
Spirit,  both  in  its  miraculous  gifts  and 
sanctifying  graces,  through  their  submission 
to  the  taith  of  Christ,  or  the  doctrine  of  the 
gospel.  Learn  hence,  1.  That  Christ,  by 
submitting  to  the  curse  of  the  law,  did  not 
only  appease  the  wrath  of  God  towards 
us,  and  deliver  us  from  the  curse  of  the  law 
deserved  by  us,  but  purchased  all  spiritual 
blessings  for  us,  such  as  grace  here,  and 
glory  hereafter.  Christ  was  made  a  curse, 
that  the  blessing  of  Abraham  might 
come  on  the  Gentiles.  O  wonderful  grace, 
infinite  love,  and  astonishing  goodness  of 
God,  in  that  great  work  of  our  redemption, 
in  bringing  about  one  contrary  by  ano- 
ther! He  giveth  life  by  death,  and  the 
blessing  by  the  curse:  Christ  was  made 
a  curse,  that  the  blessing  might  come 
upon  the  Gentiles.  Learn,  2.  That  there 
was  a  promise  of  divers  blessings  made  to 
Abraham  ;  namely,  that  God  would  give 
him  a  son,  a  son  by  Sarah,  a  son  in  his 
old  age,  and  by  that  son  a  numerous  issue  ; 
that  that  issue  should  become  a  mighty  na- 
tion, and  possess  all  the  land  of  Canaan, 


Chap. 


GALATIANS. 


317 


wherein  he  then  sojourned ;  and  that  he 
would  settle  his  covenant,  that  is,  his 
church,  in  that  family  and  nation ;  and 
that  in  one  person  descending  from  his 
posterity,  all  nations  should  be  blessed ; 
and  that  this  blessing,  introduced  by  that 
one  person,  should  abolish  the  curse 
brought  upon  all  nations  by  the  first  per- 
son's sin  :  T/iat  the  btessivg  of  Abraham 
might  cojtie  upon  the  Gentiles  through 
Jesus  Christ. 

15  Brethren,  1  speak  after  the 
manner  of  men  :  Though  it  be  but 
a  man's  covenant,  yet  if  it  be  con- 
firmed, no  man  disannulleth,  or  add- 
eth  thereto.  16  Now  to  Abraham 
and  his  seed  were  the  promises  made. 
He  saith  not,  And  to  seeds,  as  of 
many  ;  but  as  of  one,  And  to  thy 
seed,  which  is  Christ.  17  And  this 
I  say,  that  the  covenant,  that  was 
confirmed  before  of  God  in  Christ, 
the  law,  which  was  four  hundred 
and  thirty  years  after,  cannot  dis- 
annul, that  it  should  make  the  pro- 
mise of  none  effect.  18  For  if  the 
inheritance  be  of  the  law,  it  is  no 
more  of  promise  :  but  God  gave  it 
to  Abraham  by  promise. 

Observe  here,  1.  An  argument  drawn 
from  contracts  among  men,  to  prove  the 
fixedness  and  stability  of  the  covenant  made 
by  God  :  if  one  man  makes  a  covenant 
with  another,  signs  it,  seals  it,  and  delivers 
it  before  witnesses,  it  becomes  irrevocable 
and  irreversible  ;  much  more  then  must  the 
covenant  of  grace  and  mercy  made  with 
us  by  God  be  perpetual  and  immutable, 
since  it  is  a  covenant  established  by  oath  ; 
and  when  God  swears,  he  cannot  repent. 
Observe,  2.  The  apostle  proves.  That  as 
the  covenant  of  God  can  never  fail,  in 
regard  of  the  wisdom  and  invariableness 
of  Him  that  made  it ;  so  it  can  never  ex- 
pire for  want  of  parties  that  have  interest 
in  it  and  advantage  by  it,  for  want  of  a 
seed  to  whom  it  is  made ;  for  so  long  as 
Christ  hath  a  church  and  members  upon 
earth,  so  long  shall  the  promise  be  of 
force.  Not  only  to  Abraham,  but  to  his 
seed,  were  the  promises  made  :  not  of 
seeds,  as  of  many  :  but  as  of  one,  ami  to 
thy  seed  which  is  Christ :  where,  by  one, 
we  understand  one  mystically,  and  in  the 
aggregate;    not  one  personally  and  indi- 


vidually J  and  by  Christ,  the  whole  church, 
consisting  of  head  and  members,  believing 
Gentiles  as  well  as  Jews.  Observe,  3. 
That  the  apostle  having  confirmed  the  truth 
of  his  doctrine  by  arguments,  in  the  fore- 
going part  of  the  chapter,  comes  now  in 
the  latter  part  of  it  to  answer  objections, 
which  some  might  be  ready  to  make  against 
his  doctime.  The  first  we  have,  vcr.  17. 
This  I  say,  that  the  covenant,  which  was 
confrmed  before  of  God  in  Christ,  the 
law,  which  was  four  hundred  and  thirty 
years  after,  cannot  disannul.  The  ob- 
jection lies  thus :  Some  might  say,  "  When 
two  laws  are  made,  whereof  the  one  was  ex- 
pressly contradictory  to  the  other,  the  latter 
doth,  in  common  presumption,  abrogate 
and  disannul  the  former.  But  here  we  find 
that  four  hundred  and  thirty  years  after  the 
promise  made  to  Abraham,  there  was  a  law 
published  extremely  contrary  to  that  pro- 
mise, a  law  without  mercy  or  compassion, 
a  law  both  impossible  and  inexorable,  a 
law  which  can  neither  be  obeyed  nor  en- 
dured, a  law  which  denounces  a  terrible 
and  severe  curse  to  the  transgressors  and 
breakers  of  it ;  therefore  it  should  seem  as 
if  some  cause  had  happened,  to  make  God 
repent  and  revoke  his  former  covenant- 
promise  made  to  Abraham."  To  obviate 
this  objection,  our  apostle  shows,  first. 
What  the  purpose  of  the  covenant-promise 
to  Abraham  was  ;  namely,  to  give  life  and 
salvation  by  grace  and  promise.  Secondly, 
What  the  purpose  of  the  latter  covenant 
by  Moses  was  not ;  namely,  to  give  the 
same  life  by  working ;  since  i»  those  re- 
spects there  would  be  a  contradiction  and 
inconsistency  in  the  covenants,  and  so  by 
consequence  instability  and  unfaithfulness 
in  him  that  made  them.  That  therefore 
which  the  apostle  here  drives  at,  is  this. 
That  the  coming  of  the  law  hath  not  voided 
the  promise,  and  that  the  law  is  not  offeree 
towards  the  seed  to  whom  the  promise  is 
made,  in  any  such  sense  as  carries  contra- 
diction to,  or  implies  abrogation  of,  the 
promise  before  made :  from  whence  it 
follows,  if  it  be  not  to  stand  in  contradic- 
tion to,  it  must  stand  in  subordination  to, 
the  gospel,  and  so  tend  to  evangelical  pur- 
poses. Learn  hence,  1.  That  although  God 
might  have  dealt  with  mankind  as  absolute 
Lord  and  Sovereign,  yet  he  doth  not  govern 
them  barely  by  a  law,  but  by  a  covenant 
which  has  promises  and  threatenings  an- 
nexed. Learn,  2.  That  after  the  covenant 
of  works,  made  with  man  before  the  fall, 
was  broken  by  Adam,  God  was  pleased  to 


318 


GALATIANS. 


Chap.  III. 


enter  into  a  covenant  of  grace  with  fallen 
man,  to  deliver  him  out  of  an  estate  of  sin 
and  misery,  and  to  bring  him  into  a  state 
of  salvation  by  a  Redeemer.  Learn,  3. 
That  though  the  former  and  latter  cove- 
nant did  differ  in  some  considerable  cir- 
cumstances, yet  they  are  one  and  the  same 
in  substance,  and  do  fully  agree  m  all  the 
essential  parts  of  both.  Learn,  4.  Tliat 
God's  intent  in  giving  the  law,  and  urging 
exact  obedience  to  it,  under  the  penalty  of 
the  curse,  was  not  to  take  us  off  from  seek- 
ing righteousness  and  life  only  by  the 
promise,  but  to  encourage  us  to  seek  it ; 
for,  says  the  apostle  here.  The  law  could 
not  disannul  the  covenant  made  with 
Abraham,  nor  make  the  promise  of  no 
effect. 

19  Wherefore  then  serveth  the 
law?  It  was  added  because  of 
transgressions,  till  the  seed  should 
come  to  whom  the  promise  was 
made ;  and  it  icas  ordained  by  an- 
gels in  the  hand  of  a  mediator. 
20  Now  a  mediator  is  not  a  media- 
tor of  one  ;  but  God  is  one. 

Here  an  objection  is  moved :  Some 
might  be  ready  to  say,  "  If  the  law,  that  is, 
works  done  in  obedience  to  the  law,  do 
not  justify,  then  the  law  given  by  Moses 
upon  mount  Sinai  is  in  vain,  and  to  no 
purpose  ;  for  why  was  the  law  given,  en- 
joining so  many  "duties,  promising  life  to 
the  obedient,  and  threatening  wrath  and  a 
curse  to  the  disobedient,  if  the  inheritance 
come  not  by  the  law  ?"  The  apostle  an- 
swers. That  one  great  end  for  which  the 
law  was  given  was,  to  discover  sin,  and  a 
sinner's  undone  condition  by  reason  of 
sin,  and  to  lead  him  to  seek  out  for  a 
remedy.  The  law  was  added  because  of 
transgression,  that  is,  to  make  transgression 
appear,  to  discover  the  pollutions  of  men's 
hearts  and  natures,  and  make  them  sensible 
of  the  condemnation  they  are  under.  The 
law  was  added  because  of  transgressions, 
till  the  seed  should  corne  ;  that  is,  Christ 
and  his  church.  Where  note.  That  the 
legal  dispensations  were  not  to  continue  al- 
ways in  the  church,  but  only  till  the  com- 
ing of  our  Lord  Jesus  Christ ;  at  whose 
death  the  partition-wall  was  broken  down, 
and  the  Gentiles  called  into  the  fellowship 
of  the  church,  as  well  as  the  Jews.  Ob- 
serve farther,  The  glorious  and  a;nazing 
manner  in  which  the  law  was  given  upon 
Mount  Smai ;  in  lluinder  and  lightning  by 


the  7ninistr!/  of  angels  in  such  a  terrible 
manner,  that  there  was  no  access  for  sinful 
man  to  God  but  by  Moses,  a  mediator, 
standing  betwixt  God  and  them  ;  who  in 
that  action  was  a  type  of  our  Lord  Jesus 
Clirist,  the  only  Mediator  between  God 
and  us.  As  Moses  was  a  typical,  national, 
and  representative  mediator,  standing  be- 
tween the  Lord  and  that  people  of  the 
Jews,  so  Christ  was  a  substantial  and  uni- 
versal Mediator  between  God  and  mankind. 
Where  note,  That  the  law  was  published 
in  mercy  and  pacification,  not  in  fury  and 
revenge  ;  for  had  the  Lord  intended  death 
in  the  publishing  of  the  law,  he  would  not 
have  proclaimed  it  in  the  hand  of  a  medi- 
ator but  of  an  executioner.  He  adds.  That 
a  tnediator  is  not  a  mediator  of  one,  that 
is,  of  one  party,  but  of  disagreeing  parties. 
God  and  man  were  once  friends  •,  they 
were  one,  and  needed  no  mediator.  But 
God  and  man,  by  sin,  fell  at  variance,  and 
now  need  a  mediator.  The  very  notion  of 
a  mediator  doth  suppose,  that  men,  by  sin, 
are  at  odds  with  God,  and  that  God,  by 
grace,  is  willing  to  be  one  with  man. — 
However,  though  a  mediator  is  not  a  me- 
diator of  one,  yet  God  is  one ;  that  is, 
though  there  be  two  covenants,  and  two 
mediators,  yet  God  is  one  and  the  same  in 
both  covenants ;  he  carries  on  one  and  the 
same  purpose  and  intention,  both  in  the 
law  and  in  the  gospel ;  namely,  a  bene- 
volence and  good-will  towards,  and  an 
hearty  desire  and  reconciliation  with,  man- 
kind. 

21  Is  the  law  then  against  the 
promises  of  God  ?  God  forbid : 
for  if  there  had  been  a  law  given 
which  could  have  given  life,  verily 
righteousness  should  have  been  by 
the  law.  22  But  the  scripture 
hath  concluded  all  under  sin,  that 
the  promise  by  faith  of  Jesus  Christ 
might  be  given  to  them  that  be- 
lieve. 

Another  objection  is  here  made  by  the 
apostle:  The  Jews  might  possibly  say, 
"  that  the  law  given  by  Moses  was  against 
the  promise  of  God  given  to  Abraham." 
The  apostle  answers.  No ;  that  the  law  is 
hot  contrary,  but  subservient  to  the  promise; 
for  the  law  was  not  given  on  mount  Sinai, 
to  afford  life  ?nd  justification  by  obedi- 
ence to  it,  (seeing  it  could  not  by  a  fallen 
creature  be  ever  perfectly  kept,)  but  to 
convince  of  sin,  and  to  condemn  for  sin : 


Chap.  III. 


GALATIANS. 


ai9 


and  that  lueii  despairing  of  salvation  in 
and  of  themselves,  might  speedily  betake 
themselves  to  Christ  for  it.  For  God  in 
the  scripture  hatli  concluded,  that  is,  de- 
clared, all  men  to  be  under  sin,  and  un- 
der the  curse  due  to  sin  ;  that,  renouncing 
all  confidence  in  themselves,  they  should, 
by  faith,  have  recourse  to  the  only  Medi- 
ator for  righteousness  and  life,  for  justifica- 
tion and  salvation.  Learn  hence.  That 
God,  in  the  publication  of  the  law  by 
Moses  on  mount  Sinai,  had  none  but 
merciful  and  evangelical  intentions.  2. 
That  the  publication  of  the  lavtr  by  Moses, 
was  not  against  the  promise  of  God  made 
to  Abraham ;  but  they  had  both  the  same 
merciful  design  and  gracious  intention. 
To  explain  the  matter  by  a  similitude  or 
illustration,  thus :  "  Suppose  a  prince  should 
proclaim  a  pardon  to  all  traitors,  if  they 
would  come  in  and  plead  it ;  and  after 
this  should  send  forth  an  officer  to  attack 
and  arraign  them,  to  threaten  and  condemn 
them:  is  the  prince  contrary  to  himself? 
hath  he  repented  of  his  mercy  ?  No,  sure ! 
but  he  is  unwilling  to  lose  the  glory  of 
his  mercy,  and  most  desirous  to  have  the 
honour  of  it  acknowledged  ;  and  therefore 
he  bringeth  these  criminals  into  extremities, 
that  when  their  guilt  is  made  evident,  they 
may  acknowledge  the  justice  of  the  law  that 
would  condemn  them,  and  the  great  mercy 
of  the  prince  in  offering  a  pardon  to  them." 
The  case  is  alike  between  God  and  us :  first 
to  Abraham,  and  in  him  to  us  :  God  made 
a  promise  of  mercy  and  blessedness,  even 
to  all  that  would  plead  an  interest  in  it, 
for  remission  of  sins,  and  acceptance  with 
God.  But  the  world  grew  secure:  and 
though  sin  was  in  them,  and  death  reigned 
over  them,  they  regarded  not  their  miser- 
able condition  :  being  without  a  law  to 
evidence  sin  and  death  unto  their  con- 
sciences, they  saw  no  necessity  of  pleading 
the  promise  of  pardon.  Hereupon  Almigh- 
ty God  publishes  by  Moses  a  severe  and 
terrible  law,  a  law  which  filled  the  air  with 
thunder,  and  the  mount  with  fire,  insomuch 
that  Moses,  the  mediator,  did  exceedingly 
fear  and  quake  ;  in  all  this,  God  did  but 
pursue  his  first  purpose  of  mercy,  and  take 
a  course  to  make  his  gospel  accounted  wor- 
thy of  all  acceptation,  that  men,  being  by 
this  law  roused  from  their  security,  and 
made  sensible  of  the  curse  and  malediction 
they  lie  under,  might  run  from  Sinai  unto 
Sion,  from  Moses  to  Christ,  and,  by  faith, 
plead  that  pardon  and  remission  which  in 
Christ  was  promised,  when  God  told  Abra- 


ham, that  in  his  seed  should  all  the  families 
of  the  earth  be  blessed. 

23  But  before  faith  came,  we 
were  kept  under  the  law,  shut  up 
unto  tlie  faith  wliicli  should  after- 
wards be  revealed.  24  Wherefore 
the  law  was  our  schoolmaster  to 
bring  us  unto  Christ,  that  we  might 
be  justified  by  faith.  25  But  after 
that  faith  is  come,  we  are  no  longer 
under  a  schoolmaster. 

Before  faith  came,  that  is,  before  Christ 
came,  and  the  doctrine  of  faith  was  preach- 
ed, we  were  in  bondage  under  the  law : 
the  ceremonial  law  was  a  very  great  bond- 
age: their  frequent  going  up  to  Jerusalem 
at  their  festivals,  was  burdensome ;  their 
ceremonies  were  many,  inconvenient,  and 
chargeable  ;  their  laws  for  uncleanness  and 
purifications,  rendered  them  unconversable 
at  all  times  with  other  people,  and  some- 
times unconversable  with  one  another :  yet 
was  the  law  very  useful  to  the  Jews,  that 
so  they  might  be  prepared  by  it  to  receive 
the  doctrine  of  Christ,  and  salvation  by 
faith  in  him.  Hence  it  is  that  he  calleth 
the  law  their  schoolmaster  to  bring  them 
unto  Christ  ;  the  schoolmaster  exercises 
authority  over  minors  only,  not  overgrown 
persons ;  he  teaches  only  rudiments  and 
first  principles  for  beginners,  not  such  things 
as  require  mature  judgment  and  perfect  age. 
Such  was  the  law  in  comparison  of  the  gos- 
pel, and  Moses  with  respect  to  Christ.  Mo- 
ses and  the  law  is  a  rigid  and  severe  school- 
master, who  by  whips  and  threats  require 
an  hard  lesson  of  their  scholars,  whether 
able  to  learn  it  or  not  :  but  Christ  and  the 
gospel,  is  a  mild  and  gentle  teacher,  who 
by  sweet  promises  and  good  rewards  invite 
their  scholars  to  their  duty,  and  guide  and 
help  them  to  do  what  of  themselves  they 
cannot  do  ;  by  which  means  they  love  both 
their  master  and  their  lesson,  and  rejoice 
when  it  is  nearest  to  them,  to  direct  them 
in  their  studies.  As  the  law  is  our  school- 
master to  bring  us  to  Christ,  so  Christ  is 
our  great  prophet  that  leads  us  to  God. 
Note  farther.  That  though  the  law  was  a 
good  schoolmaster  to  the  Jews  in  their  in- 
fancy and  minority,  yet  it  has  no  authority 
over  christians  now  grown  up  to  maturity 
The  gospel-church,  that  is,  both  believing 
Jews  and  Gentiles,  being  like  a  son  come 
to  age,  believing  in  Christ  already  come, 
are  no  longer  to  be  treated  as  children  un- 


020 


GALATIANS. 


Chap,  III. 


der  the  discipUiie  of  the  law  as  a  school- 
master ;  for  they  are  now  under  the  evan- 
gelical, not  Mosaical,  dispensation  of  the 
covenant  of  grace.  After  that  faith  is 
come;  that  is,  Christ  the  object  of  faith 
manifested,  and  the  gospel,  the  doctrine  of 
faith  revealed,  we  are  no  longer  under  a 
schoolmaster. 

26  For  ye  are  all  the  children  of 
God  by  faith  in  Christ  Jesus. 

Observe  here,  1.  A  glorious  gospel  pri- 
vilege discovered,  namely,  adoption  :  ye 
are  the  children  of  God.  The  church  of 
God,  under  the  New  Testament,  is  in  a 
special  slate  of  sonship  and  adoption,  to 
whom  the  privilege  and  immunities  of  sons 
and  heirs  grown  up  to  maturity  do  belong. 
Observe,  2.  The  universality  of  this  privi- 
lege, 1/e  are  all  children  of  God ;  that  is, 
all,  both  Jews  and  Gentiles,  all,  both  weak 
and  strong  believers :  substantial  relations 
do  not  recipere  7nagis  et  minus  ;  he  that 
is  a  father  in  reality,  cannot  be  more  a  fa- 
ther to  one  child  than  to  another;  the 
young  one  in  the  cradle  may  call  the  pa- 
rent father,  as  well  as  he  that  is  grown  to 
man's  estate :  ye  are  all  the  children  of 
God.  Observe,  3.  The  instrumental  cause 
of  this  blessed  privilege  :  faith  in  Christ 
Jesus.  Christ  invests  every  believer,  weak 
as  well  as  strong,  in  the  glorious  privilege 
of  adoption  :  faith  in  Christ  to  come,  did 
entitle  believers  under  the  Old  Testament 
to  the  dignity  of  sons  and  daughters ;  and 
faith  in  Christ  now  already  come,  doth  add 
some  peculiar  dignity  of  sonship  to  be- 
lievers under  the  New  Testament.  They 
with  us  and  we  with  them,  are  all  the 
children  of  God,  through  faith  in  Christ 
Jesus :  Christ  of  a  son  became  a  servant, 
that  we  of  slaves  might  become  sons. 

27  For  as  many  of  you  as  have 
been  baptized  into  Christ,  have  put 
on  Christ. 

What  the  apostle  had  asserted  in  the 
foregoing  verse,  he  proves  in  this  ;  namely, 
that  all  believers  are  the  children  of  God, 
through  faith  in  Christ  Jesus,  because 
they  are  baptized  into  Christ,  and  have  put 
on  Christ  ;  that  is,  they  are  admitted  into 
the  christian  church  by  baptism,  they  pro- 
fess Christ's  holy  religion,  and,  if  they  live 
as  they  profess,  they  put  on  Christ  ;  that 
is,  they  are  made  partakers  of  his  Spirit, 
and  do  copy  forth  the  excellences  of  his 
life.     To  put  on  Christ,  is  not  as  to  put 


on  a  suit  of  clothes  fitted  to  the  body,  but 
as  metal  cast  in  the  mould,  receiving  the 
figure  from  it.  Happy  are  they  who  are  not 
only  sacramentally,  but  really  and  spiri- 
tually, baptized  into  Christ  ;  incorporated 
into  him,  and  made  one  body  with  him  by 
faith  ;  who  do  not  only  bear  his  name,  but 
wear  his  image. 

28  There  is  neither  Jew  nor  Greek, 
there  is  neither  bond  nor  free,  there 
is  neither  male  nor  female  :  for  ye 
are  all  one  in  Christ  Jesus. 

As  if  the  apostle  had  said,  "  Now  since 
the  coming  of  Christ  there  is  no  difference 
or  discrimination  between  one  nation  and 
another  ;  no  regard  to  any  national  privi- 
lege, either  of  Jew  or  Gentile  ;  no  distinction 
of  conditions,  either  bond  or  free  ;  or  of 
sexes,  either  male  or  female  :  but,  circum- 
cised or  uncircumcised,  we  are  all  one  as 
good  as  another,  in  respect  of  outward  pri- 
vileges, or  external  advantages  ;  and  being 
sincere  believers,  we  are  all  equally  accepted 
of  God  in  Christ."  Learn  hence,  That  no 
external  privilege  or  prerogative  whatsoever, 
without  faith  in  Christ,  is  any  whit  avail- 
able to  salvation  ;  none  are  debarred  from 
Christ,  nor  more  nor  better  accepted  with 
him  for  any  of  these  things  :  both  the  cir- 
cumcised and  uncircumcised  are  his,  if  be- 
lieving in  Christ. 

29  And  if  ye  6e  Christ's,  then  are 
ye  Abraham's  seed,  and  heirs  accord- 
ing to  the  promise. 

That  is,  ♦'  If  ye  be  Christ's  servants  and 
subjects,  then  are  ye  the  true  seed  of  faithful 
Abraham,  and  heirs  of  the  blessing,  accord- 
ing to  the  promise  made  to  him  and  to  his 
seed."  This  our  apostle  asserts,  in  oppo- 
sition to  the  false  apostles,  who  maintained, 
that  there  could  be  none  truly  reputed  Abra- 
ham's seed,  except  they  were  circumcised, 
and  subjected  themselves  to  the  law  of  Mo- 
ses. "  Yes,"  says  the  apostle,  "  if  ye  be 
Christ's,  and  by  baptism  ingrafted  into  him, 
you  are  the  children  of  Abraham,  though  ye 
be  not  circumcised  ;  yea,  you  are  heirs  ap- 
parently of  the  heavenly  inheritance  given 
unto  Abraham  by  promise."  Learn  hence. 
That  all  sincere  and  serious  christians  are 
Abraham's  spiritual  seed,  children  of  his 
faith,  though  not  of  his  flesh  ;  and  being 
the  children  of  his  faith,  are  heirs  toge- 
ther with  him  of  the  same  promises.  If 
ye   he  ChrisVs,  that  is,   sincere  and  se- 


Chap.  IV.  GALATIANS. 

lious  christians,   then  are  i/e  ^brahanCs 
ieed,  and  heirs  according  to  the  promise. 

C\\\\\  IV. 


321 


Oiir  apostle  farllier   proceeds  id    this   cliapter,  to 
clear  the  freedom  of  christians,  under  the   gos- 

Kel,  from  the  servitude  and  bondage  of  the 
losaic  law.  He  shows,  that  the  abolished 
ceremonies  of  the  lejjai  dispensation  were  pro- 
perly suited  to  the  minority  and  infant  state 
of  the  Jewish  church,  which  required  instruc- 
tion in  spiritual  mysteries,  by  carnal  resem- 
blances: but  that  now  Clirist,  by  his  actual  ap- 
pearance in  human  flesh,  halh  obtained  our 
freedom  from  all  those  yokes,  and  put  us  into 
a  fuller  possession  of  the  ri^lits  of  children,  even 
such  as  are  come  to  age,  and  are  grown  up  to 
riper  years.  The  Jewish  church  before  Christ, 
our  apostle  compares  to  an  infant  in  respect  of 
age,  they  were  babes  and  children  ;  to  a  servant, 
iu  respect  of  fears  and  subjection;  to  a  pupil 
under  tutors  and  governors,  under  the  tuition 
of  a  curst  schoolmaster,  the  law,  acquainted  only 
with  the  first  rudiments  of  religion,  the  high  mys- 
teries uf  faith  being  not  so  clearly  manifested,  nor 
made  known  unto  them.  And  accordingly  the 
apostle  thus  bespeaks  them  : 

"VrOW  I  say,  That  the  heir,  as  long 
as  he  is  a  child,  differeth  no- 
thing from  a  servant,  though  he  be 
lord  of  all;  2  But  is  under  tutors 
and  governors,  until  the  time  ap- 
pointed of  the  father.  3  Even  so 
we,  when  we  were  children,  were  in 
bondage  under  the  elements  of  the 
world  : 

The  apostle,  in  these  words,  compares 
the  church  of  God,  under  the  Old  Testament, 
to  an  infant  or  child  in  its  minority  and 
nonage  ;  partly  with  respect  to  their  weak- 
ness in  understanding,  and  want  of  the 
means  of  knowledge  comparatively  to  what 
we  enjoy  ;  and,  partly,  with  respect  to  the 
discipline  they  were  under  from  their  rigid 
schoolmaster,  the  ceremonial  law.  "  Now," 
says  the  apostle,  "  as  a  child,  though  he  be 
heir  to,  and  owner  of,  all  his  Father's  in- 
heritance in  hope,  yet  so  long  as  he  is  a 
minor,  and  under  age,  he  differeth  nothing 
from  a  servant,  in  point  of  subjection,  but 
is  under  the  management  of  tutors  and  di- 
rectors :  in  like  manner  the  church  when 
in  its  infant  state,  under  the  Old  Testament, 
was  kept  in  bondage  and  subjection  under 
the  rigid  administration  and  rigorous  exac- 
tion of  the  law,  and  tied  to  almost  a  num- 
berless number  of  ceremonial  observances, 
by  which  it  pleased  Almighty  God  to 
instruct  the  former  ages  of  his  church." 
Learn  hence.  That  the  Jewish  church,  in 
its  infant  state,  was  obliged  to  learn  and 
practise  the  elements  of  a  religion  chiefly 
consisting  in   visible  and   bodily   perform- 


ances of  the  ceremonial  law  ;  which  were 
but  rudiments,  in  respect  of  that  heavenly 
doctrine  concerning  spiritual  life  which  the 
gospel  now  reveals,  and  clearly  makes 
known  unto  us:  When  kc  were  children, 
we  were  in  bondage  under  the  elements 
of  the  world. 

4  But  when  the  fulness  of  the 
time  was  come,  God  sent  forth  his 
Son,  made  of  a  woman,  made  under 
the  law.  5  To  redeem  them  that 
were  under  the  law,  that  we  might 
receive  the  adoption  of  sons. 

That  is,  '•  When  the  fulness  of  time  was 
come,  which  God  the  Father  had  appointed 
for  the  linishing  of  the  legal  dispensation,  and 
for  the  abolishing  the  ceremonial  rites,  God 
sent  forth  from  himself  the  Son  of  himself,  his 
only-begolten  Son,  tnadc,  that  is,  born  of  a 
woman,  made  under  and  obedient  to  the  law, 
subjecting  himself  both  to  its  precepts  and 
its  curse,  to  redeem  them  who  were  under 
the  law,  and  discharge  them  from  the  curse 
and  the  malediction  of  it :  that  we  believ- 
ers, we  the  members  of  the  christian  church, 
might  receive  the  adoption  of  sons,  without 
any  observance  of  circumcision,  or  other 
ceremonial  rites."  Observe  here,  1.  That 
Christ  was  God's  Son,  his  own  Son,  the 
Son  of  himself,  as  the  original  calls  hm., 
Rom.  viii.  3.  his  Son,  not  barely  in  regard 
of  his  miraculous  conception,  or  in  regard 
of  his  sanctification  and  mission,  or  in  re- 
gard of  his  resurrection  and  exaltation,  or 
in  regard  of  that  endeared  affection  which 
the  Father  bare  unto  him  ;  but  in  regard 
of  his  essence  and  nature  as  begotten  by 
him :  his  Son  by  eternal  and  ineffable 
generation;  being  for  nature  co-essential, 
for  dignity  co-equal,  and  for  duration  co- 
eternal,  with  the  Father.  Observe,  2.  That 
Christ,  God's  own  Son,  was  sent  forth  by 
God  the  Father;  God  sent  forth  his  Son. 
This  sending  of  the  Son  doth,  1.  Presup- 
pose his  pre-existence  before  his  incarnation  ; 
(for  if  he  had  not  had  a  being,  he  could 
not  have  been  sent ;)  it  supposes  also  his 
personality,  and  that  he  was  a  Person,  not 
an  operation  or  inanifestation  only,  for 
that  he  could  not  be  sent ;  and  that  he 
was  a  Person  really  distinct  from  the 
Father,  for  how  else  could  one  send  the 
other  ?  2.  God's  sending  of  Christ  doth 
imply  his  ordaining,  constituting,  and  ap- 
pointing Christ  from  all  eternity  to  come 
into  the  world  ;  also  his  fitting  and  qualify- 
ing  of  him  for  his  incarnation,   and    his 


322 


GALATIANS. 


autliorizing  and  commissioning  of  Christ 
to  take  our  nature  upon  him,  and  in  that 
nature  to  do  and  suffer  for  us,  as  our  pat- 
tern, and  as  our  surety.  Observe,  3.  That 
Christ,  God's  own  Son,  sent  forth  by  God 
the  Father,  was  made  of  a  woman,  did 
really  assume  and  take  upon  him  our  flesh, 
and  was  made  manifest  in  our  nature.  It 
was  not  an  indigested,  unshapen  mass  or 
lump  of  flesh,  that  Christ  assumed,  but 
that  flesh  was  organized  and  formed  into  a 
perfect  body,  having  the  same  parts,  mem- 
bers, lineaments,  and  proportions,  which 
ours  have ;  St.  Paul  calls  it.  Cobs.  i.  22. 
the  bod//  ofhisjies/i :  a  body,  to  show  the 
organization  of  it ;  and  a  body  of  flesh,  to 
show  the  reality  of  it.  Observe,  4.  That 
the  season  in  which  Christ  was  sent  forth, 
was  not  in  the  beginning  of  time,  nor  at 
the  end  of  time,  but  in  the  fulness  of  time. 
He  came  not  in  the  beginning  of  time  ;  to 
excite  his  people's  afft;ctions  and  longing 
desires  for  his  coming,  and  to  teach  them 
to  prize  him  the  more  when  come.  He 
staid  not  till  the  end  of  time;  lest  the  faith 
of  the  church  and  people  should  have  failed. 
The  patriarchs  believed  in  Christ  to  come, 
the  apostles  believed  in  Christ  then  present 
among  them,  and  we  believe  in  Christ 
as  come,  and  gone  again  to  heaven. 
Thus  in  all  differences  of  tmie  past,  present, 
and  to  come,  faith  had,  has,  and  will  have, 
its  suitable  work  and  proper  employment. 
Observe,  5.  That  the  great  end  of  God  in 
sending  Christ  unto  us,  and  the  gracious 
design  of  Christ  m  his  undertaking  for  us, 
was  our  redemption  from  the  bondage  and 
curse  of  the  law,  and  our  adoption  into  the 
number  of  God's  children  :  To  redeem 
i/ietn  that  wej-e  under  the  law,  that  we 
might  receive  the  adoption  of  sons. 

6  And  because  ye  are  sons,  God 
hath  sent  forth  the  Spirit  of  his  Son 
into  your  hearts,  crying,  Abba,  Fa- 
ther. 

As  if  the  apostle  had  said,  "  That  you 
are  now,  under  the  gospel,  become  and 
made  the  sons  of  God,  appeareth  by  this, 
that  God  hath  sent  the  Spirit  of  his  natural 
Son  into  your  hearts,  to  authorize  and  ena- 
ble you  to  call  upon  him,  not  only  as  your 
God,  but  as  your  Father  ;  the  gospel  as- 
suring you,  that  you  are  no  longer  in  that 
servile  condition  you  were  in  whilst  under 
the  law  ;  but  God  will  deal  with  you  now 
upon  gospel  terms,  and  justify  you  by  faith 
without  the  deeds  of  the  law.  Now  God 
hath  sent  forth  the  Spirit  of  his  Son  into 


Chap.  IV, 


your  hearts."  Observe  here,  1.  The  title 
given  to  the  Holy  Spirit  :  it  is  called  the 
Spirit  of  God's  Son  :  that  is,  the  Spirit  of 
Christ  ;  because  it  is  the  same  Spirit  which 
abode  upon  him  that  rested  upon  us,  and 
because  the  Spirit  is  purchased  and  procured 
for  us  by  the  blood  of  the  Son.  Those 
rivers  of  living  -water,  by  which  the  effu- 
sion of  the  Spirit  is  expressed,  do  flow  out 
of  Christ's  pierced  side  :  Christ  purchased 
the  Spirit  for  us,  before  he  sent  him  from 
heaven  to  us.  Observe,  2.  The  act  re- 
specting his  person  ;  God  hath  sent  forth. 
This  imports  not  any  change  of  place,  as 
if  he  were  more  distant  from  the  Father 
when  he  was  thus  sent  than  he  was  before; 
but  it  notes  his  commission  for  some  spe- 
cial work  in  and  upon  the  creature.  Ob- 
serve, 3.  The  objects  which  have  the  bene- 
fits of  this  act :  God  hath  sent  the  Spirit 
of  his  Son  into  your  hearts,  that  is,  into 
the  hearts  of  believers;  signifying,  that  the 
work  here  intended  is  an  inward  work,  and 
a  saving  work,  V.zek.  xxxvi.  27.  1  ■will put 
my  Spirit  in  them  ;  not  into  the  brain,  to 
dwell  thereby  common,  unsanctified  gifts,  but 
into  the  heart,  where  all  the  habits  of  grace 
are  planted,  and  from  whence  at!  the  issues 
of  lite  proceed.  Observe,  4.  The  office 
which  the  Holy  Spirit  performs  in  the  be- 
liever's heart  :  first,  it  cries ;  secondly,  it 
cries,  Abba,  Father.  The  Spirit  cries,  by 
enabling  us  through  his  gracious  influences 
and  assistances  to  cry  or  pray  unto  God  ; 
and  it  cries.  Father,  Father  ;  the  repetition 
made,  and  the  word  redoubled,  denotes  the 
strengtii  and  vehemency  of  the  desire,  and 
speaks  a  passionate  and  extraordinary  con- 
cernment of  soul,  for  obtaining  the  mercy 
desired,  and  the  blessings  prayed  for.  Learn 
hence,!.  That  there  are  three  sacred  Per- 
sons in  the  blessed  Godhead,  the  Father, 
Son,  and  Holy  Spirit;  all  are  held  forth  to 
us  in  this  single  verse,  yea,  in  this  single 
clause  of  the  verse,  God  hath  sent  forth 
the  Spirit  of  his  Son.  Learn,  2.  That  the 
Spirit  is  not  a  quality  or  operation,  but  a 
person  that  has  a  real  being  and  substance; 
else  the  phrase  of  being  sent  could  not 
be  properly  applied  to  him.  Learn,  3. 
That  the  Holy  Spirit  proceeds  both  from 
the  Fatiier  and  the  Son  ;  for  he  is  the  Spirit 
of  the  Son,  and  he  is  sent  by  the  Father. 
There  is  an  order  among  the  Divine  per- 
sons, though  no  priority  of  being.  Learn, 
4.  That  the  Spirit  of  adoption  is  a  spirit  of 
supplication  ;  and  the  spirit  of  supplication 
is  the  great  privilege  and  advantage  of  be- 
lievers under  the  gospel :    for  it  teaches  us 


Chap.  IV 


GALATIANS. 


mj 


what  to  pray  for,  and  the  manner  liow  wu 
are  to  pray  ;  it  joinetli  with  oiir  prayers 
his  own  effectual  intercessions  ;  it  gives  us 
a  right  and  privilege  to  come  unto  God  as 
unto  a  Father,  and  gives  us  also  confidence 
and  assurance  as  sons  to  be  accepted  with 
him.  Learn,  5.  That  the  great  privilege 
of  adoption  is  both  discovered  and  im- 
proved by  the  help  of  the  Spirit  of  Christ, 
Our  privilege  of  sonship  under  the  gospel 
excels  by  far  theirs  under  the  law  :  1.  In 
point  of  manifestation  and  clearness ;  2. 
As  to  fulness  and  amplitude  of  enjoyment. 

7  Wherefore  thou  art  no  more 
a  servant,  but  a  son  ;  and  if  a  son, 
then  ail  heir  of  God  through  Christ. 

Note  here,  1.  That  the  spirit  of  the  first 
covenant  was  a  servile  spirit,  a  spirit  of  fear 
and  bondage,  and  they  that  were  under  that 
covenant  were  rather  servants  than  sons ; 
not  but  that  true  believers,  in  and  under 
the  Old  Testament,  were  the  sons  and 
daughters  of  the  most  high  God,  and  we 
find  them  challenging  their  privilege,  Isa. 
Ixiii.  16.  Doubtless  thou  art  our  Father. 
But  yet  it  was  in  so  defective  a  degree, 
that  they  seemed  more  like  to  servants  than 
to  sons,  and  were  trained  up  under  suitable 
discipline.  Hence  says  the  apostle  here. 
Thou  art  noiv  no  more  a  servant :  im- 
plymg,  they  were  once  so.  Note,  2.  That 
the  spirit  of  the  new  covenant  is  a  free  and 
ingenuous  spirit,  and  the  gospel  stale  a 
more  filial  state  than  the  legal  state  was : 
Thou  art  now  no  more  a  servant,  but  a 
son ;  and  if  sons,  then  are  you  heirs  of 
God,  and  have  a  right  to  the  inheritance 
of  heaven  when  you  die,  and  to  the  blessed 
privileges  and  royal  immunities  contained 
in  that  great  charter  and  covenant  of  grace 
whilst  you  live:  If  a  son,  then  an  heir  of 
God  through  Christ. 

8  Howbeit  then,  when  ye  knew 
not  God,  ye  did  service  unto  them 
which  by  nature  are  no  gods.  9 
But  now,  after  that  ye  have  known 
God,  or  rather  are  known  of  God, 
how  turn  ye  again  to  the  weak  and 
beggarly  elements,  whereunto  ye 
desire  again  to  be  in  bondage  ? 

Our  apostle  having  proved  sufficiently 
the  believing  christians'  freedom  from  the 
yoke  of  the  ceremonial  law  ;  next  endea- 
vours to  convince  the  Galatians  how  absurd 
and  unreasonable  it  was  for  them  volun- 
tarily to  put  themselves  under  the  obligation 


and  obedience  of  it,  and  to  look  upon  it  as 
necessary  to  their  justification  and  salva- 
tion. Now  in  the  verses  before  us  lie  lells 
liiem,  that  when  they  were  Gentiles  they 
were  the  worst  of  slaves,  serving  lliein  that 
were  no  gods  at  all ;  whereas  the  Jews 
served  the  true  God,  though  in  a  servile 
manner.  These  Galatians,  being  heathens 
before  conversion,  served  lalse  gods,  and 
so  were  in  a  bondage  much  worse  than 
that  of  the  Jews.  The  apostle  therefore 
justly  blames  them,  that  they  being  natu- 
rally Gentiles,  and  never  under  the  cere- 
monial law,  should  now  desire  and  choose 
to  enter  into  that  bondage:  which  was  ap- 
parently to  go  backward  in  religion,  or  to 
return  to  those  principles  which  they  had 
already  overpast.  Tlience  learn.  That  it  is 
possible  for  a  professing  people  to  advance 
very  far  in  the  way  of  Christianity,  and  yet 
make  a  foul  retreat  afterwards  in  a  course 
of  defection  and  apostasy  :  After  ye  have 
known  God,  that  is,  acknowledged  the 
living  and  true  God,  and  been  acknow- 
ledged by  him,  how  turn  ye  again  to  the 
■weal:  and  beggarly  elements  ?  Here  note. 
How  contemptuously,  or  at  least  dises- 
teemingly,  our  apostle  speaks  of  the  legal 
rites  of  the  ceremonial  law  :  he  calls  them 
elements  or  rudiments,  because  they  were 
God's  first  instructions  given  to  his  church 
for  his  worship,  to  which  he  intended  after- 
wards a  more  perfect  way  of  worship. 
Next  he  calls  them  weak  elements,  because 
the  law  made  nothing  perfect,  and  the  ob- 
servance of  it  was  impotent  and  unavailable 
to  a  sinner's  justification  before  God. 
And,  lastly,  he  calls  them  beggarly  ele- 
ments, in  comparison  of  that  more  rational 
and  spiritual  way  of  worship  under  the 
gospel.  Whence  we  may  learn.  That  holy 
zeal  will  teach  a  saint  to  speak  with  a  sort 
of  contempt  of  any  thing  that  encroaches 
upon  the  honour  due  to  Christ,  or  any  of 
his  offices.  True,  the  Levitical  ceremonies 
were  appointed  by  God  iiimself,  as  a  part 
of  divine  worship  leading  to  Christ,  and  as 
such  to  be  religiously  observed  ;  but  when 
the  false  apostles  did  urge  the  observation 
of  them  under  the  gospel,  as  a  part  of  ne- 
cessary commanded  worship,  and  as  a  part 
of  the  Galatians'  righteousness  before  God, 
St.  Paul  is  bold  then  to  give  them  the  name 
of  weak  and  beggarly  elements. 

10  Ye  observe  days,  and  months, 
and    times,    and    years.      11  I    am 
afraid  of  you,  lest  1  have  bestowed 
upon  von  labour  in  vain. 
V   2 


3-24 


GALATIANS. 


Chap.  IV 


St,  Paul  here  gives  instances  to  the  Gala- 
tians,  wherein  it  did  appear  that  they 
brought  themselves  under  an  unnecessary 
bondage  to  the  rites  of  the  ceremonial  law  : 
he  tells  them  plainly,  that  Ihey  kept  the 
ceremonial  sabbaths,  feasts,  and  fasts,  as  if 
that  law  was  obligatory,  and  still  binding: 
"  Ye  obserie  dui/s,  that  is,  the  Jewish 
sabbath-days,  and  new  moons ;  and 
inontlts,  as  the  feast  of  the  first  month,  and 
of  the  seventh  month  ;  and  timts,  that 
is,  the  times  of  the  solemn  festivals  for 
going  up  to  Jerusalem,  as  the  passover, 
petttccost,  and  feasfs  of  tabernacles  ;  and 
years,  as  the  sabbatical  years,  and  years 
of  jubilee.  This,  says  the  apostle,  makes 
me  afraid  of  you,  that  I  have  preached  the 
gospel,  and  the  doctrine  of  free  justification 
by  faith,  in  vain  to  you  ;  because  you  leave 
the  ddctrine  I  taught  you,  and  put  your 
confidence  in  observing  those  legal  cere- 
monial rites."  Learn  hence,  1.  That  the 
work  of  the  ministry  is  a  laborious  work  : 
I  have  bestowed  upon  you  labour,  says  St. 
Paul.  A  minister's  life  is  not  a  life  of  ease, 
but  of  much  toil  and  pains,  a  labouring 
unto  faintness  and  weariness,  as  the  word 
here  used  doth  import  and  signify.  Learn, 
2.  That  the  most  laborious  ministers  and 
lively  preachers  may  sometimes  see  so  little 
fruit  of  their  labours  and  endeavours,  that 
they  may  have  just  cause  to  fear  that  few 
are  savingly  converted  by  their  ministry  : 
St.  Paul  here  was  afraid,  lest  he  had  la- 
boured in  vain  among  the  Galatians. 
Learn,  3.  That  in  order  to  the  success  of 
our  ministry,  we  must  not  content  ourselves 
with  a  reproof  of  sin  in  general,  but  must 
descend  to  particulars,  and  give  instances 
of  those  several  and  distinct  sins  which  our 
people  are  guilty  of,  and  ought  to  fall  under 
our  reproof  for.  Thus  the  apostle  here 
gives  particular  instances  of  the  sins  for- 
merly reproved,  in  their  observing  da7/s, 
and  months,  and  times,  and  years.  Ge- 
nerals, we  say,  do  not  affect;  but  parti- 
cular reproofs  are  more  piercing  and  more 
convincing.  When  we  say  to  a  sinner,  as 
Nathan  to  David,  Thou  art  the  man  ; 
this,  if  any  thing,  will  stick  close  to  the 
conscience. 

12  Brethren,  T  beseech  you,  be 
as  I  am  ;  for  I  am  as  ye  are :  ye 
have  not  injureH  me  at  all. 

Observe  here.  The  holy  wisdom  of  our 
apostle,  in  tempering  his  former  reproofs 
with  great  mildness  and  f,entlpae»s :    I  be- 


seech you,  brethren.  He  well  knew  that 
these  Galatians  were  alienated  in  their  af- 
fections from  him  ;  and  fearing  lest,  from 
his  present  severity  and  sharpness  towards 
them,  tliey  should  apprehend  that  he  was 
alienated  from  them  also,  he  thus  lovingly 
bespeaks  them  ;  "  I  pray  you,  be  affected 
towards  me,  as  I  stand  atfecled  towards  you  : 
count  me  not  your  enemy  because  1  tell 
you  the  truth  ;  for  I  am  the  same  to  you 
that  ever  I  was;  my  love  is  not  alienated 
from  you,  for  any  wrong  or  injury  done  to 
me  by  you  :  for,  alas,  it  is  yourselves,  and 
not  me,  that  you  injure,  by  bringing 
yourselves  into  this  bondage  to  the  cere- 
monial law,  to  the  loss  of  your  christian 
liberty.  Be  as  I  am  ;  for  I  am  as  ye 
are :  ye  have  not  injured  me  at  all." 
Learn  from  St.  Paul's  example.  That  though 
the  ministers  of  Christ  may,  and  sometimes 
must,  use  severity  and  sharpness  in  the  re- 
bukes and  reproofs  which  they  give  for 
sin,  yet  must  they  temper  severity  with 
gentlei^ess ;  and  insinuations  of  kindness 
and  affection  must  be  mingled  with  re- 
bukes; as  looking  not  so  much  at  what 
their  sin  deserveth,  as  what  is  most  con- 
venient for  bringing  them  to  repentance.' 
Brethren,  J  beseech  you,  be  as  I  am. 
Learn,  2.  That  when  the  ministers  of  God, 
from  a  true  zeal  for  the  glory  of  God,  do 
rebuke  sin,  and  reprove  sinners,  the  people 
are  too  apt  to  apprehend  that  our  zeal 
flows  from  a  private  spirit  of  revenge,  as  if 
we  had  some  particular  displeasure  against 
their  persons,  for  some  personal  injury 
done  unto  ourselves  ;  all  which  groundless 
suspicions  it  is  our  duty  to  labour  to  wipe 
off.  So  doth  our  apostle  here  ;  Ye  have 
not  injured  me  at  all,  says  he. 

13  Ye  know  how,  through  infirm- 
ity of  the  flesh  I  preached  the  gos- 
pel unto  you  at  the  first.  14  And 
my  temptation  which  was  in  my 
flesh  ye  despised  not,  nor  rejected  : 
but  received  me  as  an  angel  of  God, 
even  as  Christ  Jesus.  15  Where  is 
then  the  blessedness  ye  sj)ake  of? 
for  I  bear  you  record,  that,  if  it  had 
been  possible,  ye  would  have  plucked 
out  your  own  eyes,  and  have  given 
them  to  me. 

Observe  here,  \.  A  singular  instance 
which  St.  Paul  gives  of  his  sincere  affection 
towards  these  Galatians  :  he  preached  the 
gospel  to  them  at  first,  and  this  both  with 
difficulty  and  anger,  through  the  infirm- 


Chap.  IV. 


GALATIANS. 


it}/  of  the  ^csh  :  that  is,  through  much 
bodily  weakness  and  imperfection.  The 
anrienis  say  St.  Paul  was  a  liitle  man,  and 
had  some  clefnrmity,  or  crookedness  of  bo- 
dy, and  imptrlection  in  ins  utterance,  which 
rendered  Ijoih  his  person  and  speech  con- 
temptible. These  bodily  irifirmiiies  he  calls 
a  temptation:  intimating,  that  llie  afflic- 
tions of  the  body  aie  great  temptations  to 
the  soul.  And  besides  these  bodily  infirm- 
ities, he  encountered  also  with  persecutions 
in  preaching  the  gospel  to  them  ;  which 
were  evidences  and  convincing  demonstra- 
tions of  his  fervent  love  and  affectionate  re- 
gard towards  them  :  Ye  know  liox  through 
infirmity  of  the  Jlesh  I  preached  the  tros- 
pel  to  you  at  the  first.  Oi)serve,  2.  The 
reciprocal  returns  of  love  and  atiection 
which  the  Galatians  made  to  St.  Paul,  at 
his  first  coming  among  them  to  preach  the 
gospel  :  they  received  him  as  an  angel  of 
God,  or  as  a  messenger  from  God  sent  unto 
them,  yea,  as  Jesus  Christ,  as  if  Christ  him- 
self had  been  there  in  person,  and  preached 
to  them.  Nay,  so  warm  were  their  afi^'ections 
then  to  St.  Paul,  at  his  first  coming  among 
them,  that  they  did  not  only  open  their  purses, 
but,  had  it  been  possible  tor  them,  or  profit- 
able to  him,  they  could  even  have  plucked 
out  their  very  eyes  for  him.  But,  note,  it 
was  at  his  first  coining  amongst  them,  and 
preaching  to  them.  Whence  we  may  ob- 
serve, Tiiat  the  first  year  of  a  minister's 
preaching  to  and  amongst  a  people,  are 
usually  most  successful.  Then  our  people's 
affections  are  warmest,  and  perhaps  our  own 
too  :  our  people  then  hear  us  without  any 
kind  of  prejudice  against  us,  with  great  de- 
sire and  delight ;  afterwards  their  affections 
cool,  either  through  their  own  inconstancy, 
or  our  inadvertency,  or  by  the  malice  of 
Satan,  or  by  the  mischievous  designs  and 
misrepresentations  of  some  of  his  instru- 
ments. Observe  farther.  That  the  love  and 
reverence  which  people  owe  to  their  minis- 
ters should  not  be  verbal  and  in  profession 
only,  but  real  and  in  sincerity  ;  they  ought 
to  part  with  what  is  dear  to  them,  to  pro- 
mote the  work  of  God  in  their  houses. 
There  was  a  time  when  these  Galatians 
could  have  given  all  they  had  to  the  apos- 
tle ;  money  out  of  their  purse,  bread  from 
their  table,  yea,  blood  out  of  their  veins, 
and  the  very  eyes  out  of  their  head  :  I  bear 
you  record,  that  ye  ■would  even  have 
plucked  out  j/our  own  rr/es,  and  have  given 
them  to  me.  Learn  lastly.  That  it  is  an 
high  commendation  to  a  people,  when  nei- 
ther poverty  nor  deformity,  nor  any   de- 


ficiency which  may  render  a  minister  of  the 
gospel  base  and  contemptible  in  the  estima- 
tion of  the  world,  can  possibly  diminish 
any  thing  of  that  respect  which'they  know 
to  be  due  and  payable  unto  him.  Not- 
withstanding the  Galatians  knew  the  in- 
firmities and  temptations  of  the  apostle, 
yet  they  received  hi?n  (at  first)  as  an  an- 
gel of  God. 

16  Am  I  therefore  become  your 
enemy,  because  I  tell  you  the  truth  ? 

As  if  the  apostle  had  said,  "  How  comes 
your  afitctions,  which  were  so  warm  at 
first,  to  be  so  cold  now  ?  Whence  is  it  that 
I,  who  was  formerly  so  precious  in  your 
esteem,  am  now  looked  upon  as  an  enemy, 
and  only  because  I  declare  the  truth  of 
God  unto  you  ?  Can  any  reason  be 
given  on  my  part  for  this  sudden  change  of 
afi^ection  on  your  part  ?  I  trow  not,  unless 
you  count  my  candour  and  ingenuousness  in 
telling  the  truth  a  crime  :  Am  I  become 
your  enemy,  because  I  tell  you  the 
truth  ?"  Learn  hence.  That  notwithstand- 
ing the  faithful  ministers  of  Christ,  in  re- 
proving sin,  and  vindicating  the  truths  of 
God,  are  sometimes  counted  and  treated  as 
enemies,  yet  will  they  persist,  and  finally 
persevere  in  their  duty,  whatever  the  event 
may  be ;  though  the  world  account  them 
their  enemy,  yet  they  will  tell  them  the 
truth. 

17  They  zealously  affect  you,  but 
not  well ;  yea,  they  would  exclude 
you,  that  ye  might  affect  them. 

They,  that  is,  the  false  apostles,  pretend 
great  love  to  you,  and  zealous  affection  for 
you  ;  but  not  well,  not  upon  honest  and 
just  grounds.  There  is  often  an  ill  cause, 
which  is  to  be  condemned  and  avoided  ; 
zeal  is  a  mixed  affection  of  love  and  anger, 
working  into  a  fervency  of  mind,  in  defend- 
ing what  we  believe  to  be  true  and  good, 
and  in  opposing  what  we  judge  to  be  false 
and  bad  ;  They  zealously  affect  you,  but 
not  well.  Nothing  is  more  common,  and 
consequently  more  dangerous,  than  for 
heretical  teachers  to  pretend  great  zeal  for 
the  glory  of  God,  and  great  love  and  af- 
fection to  the  people  of  God,  whilst  they 
are  about  to  persuade  them  to  embrace 
their  pernicious  errors,  and  damnable 
heresies.  He  adds.  Yea,  they  would  ex- 
clude you,  that  you  might  affect  them. 
Exclude  you,  that  is,  from  the  liberty  and 
privileges  of  the  gospel,  say  some ;    from 


32G 


GALATIANS. 


Chap.  IV, 


depending  upon  me,  or  any  faithful  pastor, 
say  others;  they  would  ingratiate  them- 
selves, that  they  may  engross  you,  and 
you  may  affect  them  only.  The  old  prac- 
tice has  ever  been  amongst  .seducers,  first 
to  alienate  the  people's  minds  from  their 
ovfn  teachers,  and  next  get  themselves 
looked  upon  as  alone  and  only  worthy  to 
have  room  in  the  people's  hearts  and  af- 
fections ;  They  -would  exclude  you  from 
us,  and  us  from  you,  only  that  you  might 
affect  them. 

18  But  it  is  good  to  be  zealously 
aft'ected  always  in  a  good  thing, 
and  not  only  when  1  arn  present 
with  you. 

Note  here,  That  although  there  is  a  leal 
in  a  bad  cause,  which  is  to  be  condemned 
and  avoided,  yet  there  is  a  zeal  in  a  just 
and  righteous  cause,  which  is  so  laudable 
and  worthy  to  be  practised  ;  when  it  is  a 
zeal  guided  by  religion,  governed  by  pru- 
dence, attended  with  perseverance ;  when 
in  a  good  thing  we  are  affected,  zealously 
atTected,  and  zealously  affected  always. 
This  the  apostle  desires  that  the  Galatians 
should  be,  and  that  as  well  when  he  was 
absent  from  them,  as  when  he  was  present 
with  them. 

19  My  little  cliildren,  of  whom  I 
travail  in  birth  again  until  Christ 
be  formed  in  you. 

Observe  here,  1.  The  endearing  title 
which  the  apostle  gives  to  the  apostatizing 
Galatians:  he  calls  {hem  children,  little 
children,  his  little  children — My  little 
children.  Note,  he  calls  them  children, 
because  converted  to  Christianity  by  the 
preaching  of  the  gospel ;  and  being  thus 
regenerate  and  born  again,  they  were  to  be 
as  children,  innocent  and  inoffensive.  He 
calls  them  little  children,  to  denote  the 
tenderness  of  their  growth  in  Christianity, 
the  smallness  of  their  proficiency  in  reli- 
gion ;  they  were  not  come  to  that  con- 
sistency in  grace,  to  that  maturity  in  good- 
ness, to  that  perfection  in  knowledge,  which 
he  did  desire.  Farther,  he  calls  them  his 
little  children,  to  derlofe  that  spiritual  re- 
lation which  was  between  them,  he  having 
been  the  undoubted  instrument  of  their 
conversion,  and  so  was  their  spiritual  fa- 
ther; and  also  to  denote  that  endearedness 
of  affection  which  he  bare  unto  them,  and 
that  tender  care  and  concern  which  he  had 
for  them.     Observe,  2.    The   holy   vehe 


mency  of  the  apostle's  desire,  how  earnestly 
he  longed  after  them  in  the  bowels  of  Jesus 
Christ.  He  compares  himself  to  a  mother 
in  travail,  until  he  saw  Christ  formed  in 
their  hearts  and  lives.  I  travail  in  birth, 
till  Christ  be  formed  in  you.  Learn 
lience.  That  there  is  no  stronger  love,  nor 
more  endeared  affection  between  any  rela- 
tions upon  earth,  than  between  such  minis- 
ters of  Christ  and  their  beloved  people,  as 
they  have  been  happily  instrumental  to 
convert  and  bring  home  to  Christ.  Learn, 
2.  That  there  is  nothing  in  this  world 
which  the  faithful  ministers  of  Christ  do  so 
passionately  desire  and  affectionately  long 
after,  as  to  see  Jesus  Christ  formed  and 
fashioned  in  the  hearts  and  lives  of  their 
beloved  people ;  My  little  children,  of 
-whom  I  travail  in  birth,  8fc. 

20  I  desire  to  be  present  with  you 
now,  and  to  change  my  voice  ;  for  I 
stand  in  doubt  of  you. 

Our  apostle,  as  a  farther  testimony  of  his 
endeared  affections  towards  the  Galatians, 
declares  here  his  earnest  desire  to  have  been 
with  them,  and  see  them  face  to  face,  that 
so  being  more  fully  acquainted  with  their 
case,  he  might  know  how  to  suit  his  dis- 
course to  them,  and  might  have  more  cause 
of  rejoicing  with,  than  complaining  of  them. 
Learn  hence,  \.  That  though  a  minister 
may  sometimes  necessarily  withdraw  him- 
self from  his  f^ock,  yet  he  ought  always  to 
have  a  fervent  desire  to  be  present  with 
them,  without  neglecting  any  opportunity, 
when  occasion  offereth,  of  returning  to  them : 
I  desire  to  be  present  with  you.  Learn,  2. 
That  it  is  a  minister's  duty  to  get,  as  much 
as  may  be,  the  exact  knowledge  of  his  peo- 
ple's inclinations  and  dispositions,  of  their 
stale  and  condition,  that  he  may  know  how 
to  make  a  fit  application  to  all  of  them,  ad- 
monishing and  reproving  some,  threatening 
and  correcting  others.  Thus  the  apostle 
here  wished  to  be  present  with  them,  that 
he  might  change  his  voice ;  that  is,  know 
the  belter  how  to  speak  most  suitably  and 
seasonably  to  their  condition.  I  desire  to 
be  present  -with  you  now,  and  to  change 
my  voice. 

21  Tell  me,  ye  that  desire  to  be 
under  the  law,  do  ye  not  hear  the 
law  ?  22  For  it  is  written,  that 
Abraham  had  two  sons  ;  the  one  by 
a  bond-maid,  the  other  by  a  free- 
woman.     23  But  he  «;/to  tras  of  the 


Chap.  IV.  GALATIANS. 

bond-woman  was  born  after  the 
flesh  ;  but  he  of  tlie  free-woman 
7vas  by  promise. 

Our  apostle  here  proceeds  to  the  end  of 
this  chapter,  in  sliowmt;  the  Galatians,  that 
it  was  the  d<  sign  of  God,  at  the  coming;  of 
Christ,  to  aboiisli  the  legal  dispensation,  and 
freemen  from  the  servitude  and  b(inda<;e  of 
tiiat  law.  And,  first,  he  argues  wilh  them 
from  the  nature  of  llie  law  they  were  so  will- 
ing, yea,  so  desirous,  to  be  under,  vcr.  2 1 . 
Ye  that  desire  to  bt  under  tlie  ta-j.\  do  i/e 
7wt/icar  the  law  ?  That  is,  "  Ye  that  desire 
to  be  justified  by  your  legal  performances, 
by  observing  circumcision,  &c.  do'  you 
not  hear  and  lake  notice  how  the  very  law 
itself  doth  sentence,  curse,  and  condemn 
you  ?  And  do  you  not  find  in  the  Old 
Testament,  the  story  of  Sarah  and  Hagar, 
of  Ishmael  and  Isaac  ?  Are  you  ignorant 
that  Abraham  had  two  sons,  Ishmael  by 
Hagar  the  bond-woman,  and  Isaac  by 
Sarah  the  free-woman  ?  Ishmael  the  bond- 
woman's son  was  born  after  the  flesh  ;  that 
is,  by  the  ordinary  strength  of  nature  in 
generation,  Hagar  being  young,  and  Abra- 
ham being  strong.  But  Isaac  was  the  son 
of  the  promise  ;  God  gave  him,  by  virtue 
of  his  promise  made  to  Abraham  when 
his  body  was  dead,  unfit  for  generation, 
and  Sarah  past  conception  also."  Now 
from  this  history  of  Abraham's  family, 
considered  in  itself,  (without  the  mystery 
prefigured  by  it,)  we  learn,  1.  That  the 
best  of  men  are  imperfect  men  ;  the  holy 
patriarchs  lived  in  the  sin  of  polygamy, 
or  taking  more  wives  than  one,  contrary  to 
the  first  institution  of  marriage,  either  not 
knowing  or  not  considering  it  was  a  sin. 
Abraham  had  t.wo  7vives.  Learn,  2.  That 
the  truth  and  veracity  of  God  engages  him 
to  fulfil  and  make  good  all  his  promises, 
though  all  ordinary  means  and  secondary 
causes  fail,  and  become  impotent  and  una- 
ble to  bring  about  the  thing  promised. 
Thus  here,  a  promise  being  made  to  Abra- 
ham, that  Sarah  should  have  a  child,  she 
conceiveth  and  beareth  Isaac  ;  not  accord- 
ing to  the  course  of  nature,  but  through 
virtue  of  the  promise:  He  of  the  free-wo- 
man was  by  promise. 

24  Which  things  are  an  allea:ory  : 
for  these  are  the  two  covenants  ; 
the  one  from  the  mount  Sinai,  which 
gendereth  to  bondajje,  which  is 
Agar.      25  For  this  .Agar  is  mount 


327 

Sinai  in  Arabia,  aiui  answorelh  to 
Jernsalent  which  now  is,  and  is  in 
boncbige  with  her  cliihiren.  2G 
But  Jerusalem  which  is  above  is 
free,  which  is  the  mother  of  us  all. 
Here  the  apostle  makes  an  allegorical 
and  spiritual  application  of  the  furegoing 
history  of  Saraii  and  Hagar,  of  Isaac  and 
Ishmael ;  and  the  mystery  he  tells  us  is 
this,  "  The  two  mothers.  Saraband  Hagar, 
are  types  of  the  two  covenants,  the  one 
of  works,  the  olher  of  grace ;  the  two  sons, 
Isaac  and  Ishmael,  are  a  type  of  two  sorts 
of  men  living  in  the  church,  the  one  pro- 
ceeding from  the  first,  the  other  from  the 
second  covenant ;  the  one  regenerate,  the 
other  unregenerale  men.  All  regenerate 
men  are  under  the  covenant  of  grace,  and 
freemen  ;  for  every  man's  freedom  depends 
upon  the  covenant  under  which  he  stands. 
Ishmael  is  the  son  of  the  bond- woman, 
and  points  at  Jerusalem  which  then  was, 
and  the  people  of  the  Jews,  as  they  then 
stood  affected,  seeking  justification,  and  ex- 
pecting eternal  salvation,  by  the  works 
of  the  law  ;  but  now  behold  in  Isaac,  a 
son  of  the  free- woman,  an  emblem  of  the 
gospel-church,  which  dares  not  depend 
upon  the  righteousness  of  the  law  for  jus- 
tification, but  relies  upon  the  meritorious 
righteousness  of  the  Mediator ;  and  this 
points  out  Jerusalem  above,  which  is  free, 
and  the  7/iother  of  us  all.  Learn  hence. 
That  all  unregenerale  men,  who  continue 
in  a  state  of  nature,  are  under  the  first  co- 
venant, or  covenant  of  works.  Ishmael 
is  a  type  of  all  unregenerale  men.  Man- 
kind is  bound  to  God  by  a  double  bond  : 
First,  by  a  bond  of  creation  :  Secondly, 
by  a  bond  of  stipulation.  The  one  is  a 
natural,  and  the  other  is  a  voluntary,  ob- 
ligation ;  by  the  former  we  are  bound  to 
God,  by  the  latter  he  is  bound  to  us.  The 
covenant  made  with  man  in  his  state  of 
innocency,  was  Foedus  Amicitiw,  a  cove- 
nant of  friendship ;  the  covenant  made 
with  us  since  the  fall,  is  Foedus  Misericor- 
dice,  a  covenant  of  reconciliation ;  the 
former  made  with  the  first  Adam,  the  latter 
with  Christ  the  second  Ad<im.  The  first 
covenant  was  made  not  barely  with  the  per- 
son, but  with  the  nature  of  Adam,  with  the 
whole  race  of  mankind  ;  for  God  dealt  with 
Adam,  not  as  a  single  person,  but  as  Caput 
Gentis,  as  the  root  and  representative  of 
mankind  ;  and,  consequenlly,  this  covenant 
was  not  abolished  by  the  fall,  but  stands 
still  in  force ;  not  to  give  life,  because  it  is 


328 


become  weak  through  our  flesh :  we  are 
become  weak  (o  ihat,  not  that  weak  to  us ; 
but  it  commands  duty  as  it  did  before, 
namely,  perfect,  personal,  and  perpetual 
obedience;  and,  in  case  of  failure,  de- 
nounces the  curse.  Lord !  awaken  every 
natural  and  unregenerale  man,  who,  bearing 
only  Adam's  image,  is  also  under  Adam's 
covenant ;  he  is  a  bond-man  now,  as  was 
Ishmael  of  old,  in  bondage  to  sin,  in  bond- 
age to  Satan,  in  bondage  to  the  law,  in 
bondage  to  his  own  fears,  in  bondage  to  the 
world.  O  rest  not,  till  by  grace  you  are 
delivered  from  this  bondage,  by  being 
translated  into  the  kingdom  of  God's  dear 
Son,  and  heartily  submilled  to  the  terms 
and  conditions  of  the  second  covenant, 
which  propoundelh  repentance,  and  pro- 
miseth  pardon  and  acceptance  upon  re- 
pentance ! 

27  For  it  is  written.  Rejoice,  than 
barren  that  bearest  not ;  break  forth 
and  cry,  tlioii  that  travailest  not  ; 
for  tlie  desolate  hath  tDany  more 
children  than  she  which  hath  an 
husband. 

Our  apostle  here  proceeds,  and  still  goes 
on  in  his  former  allegory  :  the  church  of 
the  Gentiles  he  compares  to  Sarah,  who 
was  a  long  time  barren,  but  at  last  brought 
forth  a  child  of  the  promise,  a  seed  in  which 
all  tiie  families  of  the  earth  were  blessed. 
The  church  of  the  Jews  is  represented  un- 
der the  notion  of  a  woman  that  had  an 
husband  and  many  children  ;  but  the  bar- 
ren Gentiles  are,  by  a  spirit  of  prophecy, 
called  upon  to  rejoice,  and  shout  for  joy, 
because  there  should  be  more  children 
brought  forth  to  God  amongst  them,  than 
were  amongst  the  Jews.  Here  and  hence 
observe.  That  it  is  not  the  church's  lot  to 
be  always  alike  fruitful  in  bringing  forth 
children  unto  God ;  she  hath  her  barren 
times,  in  which  the  labours  of  her  ministers 
are  attended  with  little  success,  and  few  are 
converted  and  brought  home  to  God  :  in 
the  first  beginnings  of  the  christian  church, 
though  Christ  himself  was  the  preacher,  she 
was  one  that  hearetit  not,  and  travaileth 
not.  Learn,  2.  That  upon  the  enlargement 
of  Christ's  kingdom,  and  the  weakening  of 
Satan's  interest  in  tiie  world,  when  souls  are 
gathered  in,  and  brought  home  to  Christ ; 
by  the  power  of  converting  grace,  all  the 
churches  of  Christ  ought  to  rejoice,  and 
break  forth  into  singing,  as  being  matter  of 


GALATIANS.  Chap.  IV. 

exceeding  joy  and  great  exultation  :  Re- 
joice,  thou  barren  that  bearest  not  ; 
break  forth  into  singing,  Sfc. 

28  Now  we,  brethren,  as  Isaac 
was,  are  the  chiklren  of  promise. 
29  But  as  then  he  that  was  born 
after  the  flesh  persecuted  him  that 
was  born  after  the  Spirit,  even  so 
it  is  now. 

In  the  former  of  these  two  verses  the 
apostle  applies  the  foregoing  allegory,  or 
typical  history  of  Sarah  and  Hagar,  thus  : 
"  As,  says  he,  Isaac  by  virtue  of  the  pro- 
mise, being  born  of  the  free-woman,  was 
heir  to  all  his  father's  estate  ;  in  like  man- 
ner, they  w!io  seek  salvation  not  by  the 
law,  but  by  faith  in  Christ,  are  the  free 
children  of  God,  and  heirs  of  the  promise  of 
life  eternal  :  We,  brethren,  as  Isaac  was, 
are  the  children  of  the  promise."  In  the 
latter  of  these  two  verses,  which  gives  us 
an  account  of  the  persecuting  enmity  that 
was  in  the  heart  and  tongue  of  Ishmael 
against  Isaac,  we  have  several  things  ob- 
servable. As,  1.  The  root  and  rise  of  Ish- 
mael's  persecuting  malice  discovered,  and 
whence  it  proceeded ;  and  that  was  an 
inward  antipathy  to  the  work  of  grace  in 
Isaac.  Those  great  differences  in  divine 
heraldry,  of  being  born  alter  the  flesh,  and 
after  the  Spirit,  evidently  discover  where 
the  quarrel  lay,  and  whence  it  arose;  it 
was  the  spiritualness  of  Isaac  that  exaspe- 
rated Ishmael's  rage.  Isaac  was  born  after 
the  Spirit,  and  doubtless  he  showed  some 
fruits  of  the  Spirit,  which  Ishmael  could 
not  relish,  and  therefore  did  deride  and 
mock  him.  Observe,  2.  What  was  the 
kind  of  persecution  which  Isaac  underwent; 
it  was  the  persecution  of  the  tongue,  in  deri- 
sions and  cruel  mockings  ;  Moses  tells  us, 
in  the  book  of  Genesis,  the  manner  how, 
and  the  weapon  with  which.  Ishmael  did 
not  lift  up  his  hand  against  Isaac,  as  Cain 
did  against  Abel,  but  his  tongue  only  ;  yet 
St.  Paul  calls  it  here  persecution.  Mocking 
and  scoffing  either  at  the  word,  ways,  or 
people,  of  God,  is  a  sin  of  unspeakable 
profaneness,  a  blaspheming  of  Christ,  and 
a  persecution  of  his  members.  He  that 
•was  born  after  the  Jlesh  persecuted  him 
that  was  born  after  the  Spirit.  Observe, 
3.  That  the  persecution  of  the  tongue,  at 
least,  is  that  which  the  children  and  church 
of  God  have  met  with  in  all  former,  and 
mast  expect  to  meet  with  in  future  ages  • 


Chap.  IV. 


GAL-ATIANS. 


329 


As  it  uuis  then,  says  the  apostle,  evtn  so  it 
is  7IUW  ;  afflictions  are  the  donatives  of  the 
gospel,  and  persecution  is  the  ciiurch's  pa- 
trimony :  To  us  it  is  given  on  the  behalf 
of  Christ,  not  only  to  believe  on  him,  but 
to  suffer,  Phil.  1,  29.  Observe  lastly. 
From  Ishinaers  being  brother  to  Isaac,  and 
yel  his  bitter  persecutor,  that  the  sorest  trials 
and  sharpest  persecutions  which  the  saints 
tndure,  are  very  often  from  the  nearest  rela- 
tions, who  are  lied  to  them  by  the  strongest 
obligations  either  of  kindred  or  acquaint- 
ance. Billerest  things  are  sometimes  en- 
dured from  the  hands  of  those  from  whom 
better  things  might  justly  have  been  ex- 
pected. Christ  loietold  all  this.  The  bro- 
ther  shall  betray  the  brother  to  death,  and 
the  father  the  son.  Cain  is  dead,  but  the 
spirit  of  Cain  yet  lives  ;  they  that  scoff, 
would  bite,  and  make  their  teeth  meet,  had 
they  power  to  use  their  cheekbone  ;  he  that 
is  born  after  the  flesh,  will  persecute  those  of 
his  own  flesh  and  family  that  are  born  after 
the  Spirit ;  as  it  was  then,  we  may  go  on 
to  say,  even  so  it  is  now. 

30  Nevertheless  what  saith  the 
scripture?  Cast  out  the  bond-wo- 
man and  her  son  :  for  the  son  of  the 
bond-woman  shall  not  be  heir  with 
the  son  of  the  free-woman. 

The  apostle  goes  on  in  explaining  and 
applying  this  typical  history  of  Ishmael  and 
Isaac,  and  tells  us,  that  the  casting  out  of 
Ishmael  the  son  of  Hagar  the  bond-woman, 
did  typify  the  exclusion  of  the  law  from  a 
partnership  with  the  gospel  in  the  justifica- 
tion of  a  sinner  before  God.  As  Ishmael 
■was  cast  out  of  Abraham's  family,  and 
none  but  Isaac  must  inherit ;  so  they  that 
depend  upon  the  law  for  justification,  shall 
be  cast  out  of  the  church  of  God,  and  ne- 
ver attain  the  heavenly  inheritance.  But 
they  who  depend  upon  the  promise  of  God, 
and  expect  to  be  justified  by  faith,  without 
legal  performances,  they  only  shall  be 
heirs  of  grace  and  mercy.  The  doctrine 
of  justification  by  the  works  of  the  law, 
when  it  is  not  only  doctrinally  maintained, 
but  practically  pursued  and  walked  in, 
doth  exclude  persons  from  having  any  part 
or  share  in  the  kingdom  of  heaven.  So 
much  was  typified  and  prefigured  by  the 
son  of  the  bond-woman  being  cast  out, 
and  not  allowed  to  be  heir  with  the  son 
of  the  free-woman. 

31  So  then,  brethren,  we  arc  not 


children  of  the  bond-woman,  but  of 
the  free. 

Here  the  apostle  draws  a  conclusion  from 
the  foregoing  discourse,  thus:  "  As  Sarah 
cast  out  Hagar  and  Ishmael,  so  must  the 
children  of  the  New  Jerusalem  cast  out  the 
law,  and  all  the  legal  rites,  henceiorlh  to  be 
observed  no  more,  either  alone  without 
Christ,  or  in  conjunction  with  Christ.  And 
as  the  church  of  the  Gentiles  was  not  typi- 
fied in  Hagar,  but  in  Sarah,  so  we  the 
christian  Gentiles  are  not  obliged  to  judai- 
cal  observances,  but  freed  entirely  by  Christ 
from  them,  and  justified  by  gospel  grace 
without  them."  The  conclusion  and  sum 
of  all  is  this,  to  bring  off  the  Galatians  from 
seeking  justification  by  the  works  of  the 
law,  and  to  apprehend  themselves  no  long- 
er in  bondage  to  circumcision  and  the  Mo- 
saic rites,  but  to  stand  fast  in  the  liberty 
wherewith  Christ  hath  made  them  free : 
which  introduces  that  excellent  discourse  to 
this  purpose  which  we  find  contained  in  the 
next  chapter. 

CHAP.  V. 

Our  apostle  liaving  in  tlie  foregoing  chapters  clear- 
ly asserted  and  strenuously  proved  the  doctrine 
of  free  justification  by  faith,  without  the  works 
of  the  law,  and  that  circumcision,  and  the  cere- 
monial riles,  were  all  certainly  abolished  by  the 
death  of  Christ;  he  comes  now  (as  his  manner 
was)  to  improve  his  discourse  by  way  of  ap. 
plication  to  them  ;  and  this  he  doth  hotli  for 
the  informing:  of  their  judgments,  and  directing 
of  their  practice.  Anil  the  first  duty  he  exhorts 
the  Galatians  to,  is,  to  persist  and  stand  fast  in 
their  christian  liberty,  which  Christ  by  his  death 
had  purchased  for  them,  and  to  be  no  longer  in 
bondage  to  circumcision,  and  the  ceremonial 
law.     Accordingly  he  thus  bespeaks  them,  ver.  1. 

CTAND  fast  therefore  in  the  liber- 
ty wiierewith  Christ   hath  made 
us  free,  and  be  not  entangled  again 
with  the  yoke  of  bondage. 

As  if  he  had  said,  "  Since  Christ  by  his 
death  has  purchased  our  freedom  from  the 
yoke  and  bondage  of  the  ceremonial  law, 
let  us  resolutely  stand  fast  in  this  our  chris- 
tian liberty,  without  subjecting  ourselves 
again  to  circumcirion,  and  the  observation 
of  the  Mosaic  rites." — Here  note,  ].  The  ser- 
vile condition  of  the  Jewish  church  :  they 
were  under  bondage,  under  a  yolce  of 
bondage.  This  servitude  of  theirs  consisted 
in  the  vast  number  of  their  religious  riles 
and  observances,  as  to  days  and  weeks, 
months,  and  years  ;  in  the  multitude  of 
their  sacrifices  of  all  sorts,  which  they  were 
obliged  every  day  to  offer :  in  their  frequent 
purifications  and   washings ;  in  the  strict 


330 


GALATIANS. 


Chap,  V. 


tlislinctioa  they  were  obliged  to  make  be- 
twixt clean  and  unclean  meats  ;  in  the  nu- 
merous rites  and  ceremonies  they  are  re- 
quired to  ol)serve  at  their  marriages  and  bu- 
rials, at  bed  and  board,  at  home  and  abroad, 
nay,  even  in  plowing,  powjng,  and  reaping  ; 
so  numerous  were  these  observances,  that 
they  took  up  halt'  their  time,  and  were  as 
burdensome  as  they  were  numerous.  Well 
might  the  apostle  here  call  it  a  yoke  of 
bondage,  and  elsewhere,  viz.  Acts  xv.  10. 
aijoke  •which  neither  they  nor  their  fa- 
thers -were  able  to  bear.  Note,  2.  The 
happy  liberty  and  freedom  from  this  intoler- 
able yoke,  purchased  by  Christ  for  the 
christian  church :  Christ  hath  made  us 
free.  He  by  his  obedience  and  death,  has 
purchased  this  liappv  freedom  for  us,  a  free- 
dom Irom  ceremonial  bondage,  from  sinful 
servitude  and  slavery  ;  not  from  civil 
subjection,  not  from  the  yoke  of  new  obe- 
dience, but  from  the  obliging  force  of  the 
ceremonial  law,  and  the  curse  and  irri- 
tating power  of  the  moral  law.  Note,  3. 
The  christians'  duty,  with  reference  to  this 
privilege,  namely,  to  stand  fast  in  the  liber- 
ty which  Christ  has  purchased  for  them, 
without  obliging  themselves  to  observe  any 
part  of  the  ceremonial  law,  which  was  now 
a  servility  perfectly  unprofitable,  and  no- 
thing else:  Stand  fast  in  it;  that  is, 
maintain  and  defend  it  both  in  judgment 
and  practice. 

2  Behold,  I  Paul  say  nfito  voii, 
That  if  \e  be  circumcised,  Christ 
shall  profit  you  nothing. 

That  is,  "  Bi'hold,  I  Paul,  your  apostle, 
do  positively  declare,  and  expressly  tell 
you,  the  Galatians,  and  all  other  chris- 
tians converted  by  me  to  Christianity,  that 
if  ye  be  circumcised,  that  is,  join  circum- 
cision with  the  gospel  as  a  thing  necessary 
to  justification  and  salvation,  Christ's  under- 
taking will  profit  you  nothing  ;  for,  em- 
bracing circumcision  after  Christ's  coming, 
is  virtually  to  deny  and  disown  that  he  is 
come,  and  in  effect  to  renounce  and  dis- 
claim him  ;  because  at  his  coming  the  pro- 
mise was  fulfilled,  and  circumcision  of  its 
own  nature  ceased."  Learn  hence.  That 
for  persons  religiously  to  observe  any  of 
the  riles  of  the  ceremonial  law,  in  obedi- 
ence to  any  divine  precept,  or  to  join  any 
thing  with  Christ,  and  faith  in  him,  for  the 
justification  of  a  sinner  before  God,  is  a 
plain  denial  of  Christ,  and  a  disdaining  of 
his  ability  and  sufficiency  to  justify   and 


save    us  :  Jf  ye   be  circumcised,    verily, 
Christ   shall  profit  you  nothing. 

3  For  I  testify  again  to  every 
man  that  is  circumcised,  that  he  is 
a  debtor  to  do  tlie  whole  law. 

He  that  urges  the  necessity  of  circumci- 
sion, is  a  debtor  to  the  laxv,  in  a  double 
respect,  namely,  in  regard  of  duty,  and  in 
regard  of  penalty.  First,  he  is  a  debtor  in 
regard  of  duty  ;  because  he  that  thinks  him- 
self bound  to  keep  one  part  of  the  ceremo- 
nial law,  circumcision,  doth  thereby  oblige 
himself  to  keep  the  whole  ceremonial  law, 
yea,  and  the  whole  moral  law  too,  with- 
out deficiency,  and  that  under  the  penalty 
of  condemnation.  Again,  Secondly,  As 
he  isrt  debtor  in  point  of  duty,  so  he  must 
needs  be  a  debtor  in  regard  of  penalty ; 
because  he  is  not  able  to  keep  any  part 
of  it  perfectly.  Hence  we  may  infer,  1. 
How  endearing  our  obligations  are  to  Christ, 
who  as  our  Surety  paid  both  these  debts  for 
us,  namely,  our  debt  of  duty,  and  our  debt 
of  penalty  to  the  law  of  God  :  by  fulfillmg 
all  righteousness,  he  paid  our  debt  of  duty, 
and  by  suffering  the  punishment  due  to 
transgressors,  he  paid  our  debt  of  penalty. 
We  may  also,  infer,  2.  That  as  he  that  is 
circumcised,  is  bound  to  keep  the  whole 
law  ;  so  he  that  is  baptized,  is  obliged  to 
obey  all  the  commands  of  the  gospel,  to 
make  conscience  of  the  duties  of  both  ta- 
bles, as  an  argument  of  his  sincerity,  and  as 
an  ornament  to  his  profession. 

4  Christ  is  become  of  no  effect 
unto  you,  whosoever  of  you  are  justi- 
fied by  the  law  ;  ye  are  fallen  from 
grace. 

Here  another  argument  is  used,  to  show 
that  believers  are  dead  to  the  ceremonial 
law,  and  are  by  no  means  to  expect  justi- 
fication by  it :  Whosoever  of  you,  says  the 
apostle,  is  justified  by  the  law,  that  is, 
whosoever  seeks  and  endeavours  to  be  so 
justified,  (for  in  reality  none  can  in  that 
manner  be  justified,)  Christ  is  become  of 
no  effect  unto  such  persons ;  that  is,  they 
renounce  Christ,  and  disdain  benefit  by  his 
death.  And  they  are  fallen  froin  grace  ; 
that  is,  fallen  from  Christianity,  and  the 
covenant  of  grace ;  they  have  forfeited  the 
grace  of  the  gospel,  by  cleaving  to  the  cere- 
monial law,  they  are  fallen  from  the  doc- 
trine of  grace  delivered  in  the  gospel,  and 
Christ  is  become  of  no  effect   unto  them. 


Chap.  V 


GALATIANS. 


331 


Learn  from  lionce,  That  siicli  persons  as  do 
believe  thai  faith  in  Christ  alone  is  not  suf- 
ficient lo  justification  and  accei)tance  with 
God,  without  the  observation  of  the  aijrogat- 
ed  law,  do  in  etTect  disown  their  relation  to 
Ciirist,  and  disclaim  all  benefit  by  his 
death  :   Christ  is  btcunie  of  none  effect,  Sfc. 

5  For  we  through  the  Spirit  wait 
for  the  hope  of  ri<>hteousDess  by 
faith. 

That  is,  "  We  christians,  we  believers, 
through  the  Spirit  which  we  have  received, 
and  not  by  legal  observances,  do  hope  both 
for  such  a  righteousness  as  will  denominate 
and  constitute  us  righteous  in  the  sight  of 
God,  and  also  for  the  crown  of  righteousness 
in  heaven,  which  now  we  wait  and  hope 
for  here  on  earth."  Note,  1.  That  a  be- 
liever does  not  value  himself  by  what  he  has 
in  hand,  but  by  what  he  has  in  hope;  his 
riches  are  not  so  much  in  present  possession, 
as  in  future  expectation  :  IVe  wail  for  the 
hope :  that  is,  for  heaven,  the  good  hoped 
for.  Note,  2.  That  none  have  either  right 
to  heaven,  or  can  warrantably  expect  the 
enjoyments  of  heaven,  who  are  destitute  of 
righteousness ;  heaven  is  here  called  the 
hope  of  righteousness,  that  is,  the  rational 
hope  and  expectation  of  righteous  persons 
only.  Note,  3.  That  it  is  a  righteousness 
made  ours  by  faith,  even  the  righteousness 
of  the  Mediator,  which  gives  us  the  best 
title  to,  and  the  firmest  ground  to  hope  and 
wait  for,  the  kingdom  of  heaven  and  eter- 
nal life.  Note,  4.  That  it  is  the  special 
work  of  the  Holy  Spirit  to  produce  in  us 
the  graces  of  the  Spirit,  both  faith  and 
hope ;  faith  to  enable  us  to  apprehend, 
and  hope  to  enable  us  to  wait  for,  the 
crown  of  righteousness,  even  eternal  glory  : 
We  through  the  Spirit  do  wait  for  the 
hope  of  righteousness  by  faith  ? 

6  For  in  Jestis  Christ  neither 
circ'.inuision  availeth  any  thing,  nor 
iincirciiiiicision  ;  but  faith  which 
worketh  by  love. 

Jn  Christ  Jesus,  that  is,  in  the  economy 
of  Christ  Jesus,  under  the  gospel  dispensa- 
tion, in  our  state  of  Christianity,  since 
Christ's  manifestation  in  the  flesh,  neither 
circumcision  nor  uncircumcision  availeth 
an?/  thing  with  God,  as  to  our  acceptance 
with  him,  or  reward  from  him :  but  the 
(]ualification  now  necessary  to  salvation 
under  the  gospel,  is  faith  working  by  love; 


that  is,  such  an  effectual  belief  of  fnluie 
happiness  purchased  for  us,  and  promisitJ 
to  us  by  Christ,  as  causes  us  to  love  and 
serve  him,  to  trust  in  and  depend  upon 
him  for  the  same.  Learn,  1.  That  although 
circumcision,  and  the  rest  of  the  Levilical 
ceremonies,  were  once  enjoined  by  God, 
and  practised  by  the  Jews  as  an  acceptable 
service,  and  the  neglect  or  contempt  of  them 
was  a  mortal  sin  ;  yet  since  Christ's  coming 
in  the  flesh,  who  was  the  substance  of  all 
those  shadows,  the  command  whereby  they 
were  enjoined  did  cease,  and  neither  circum- 
cision nor  uncircunicision  avail  any  thing 
to  salvation.  Learn,  2.  That  though  the 
ceremonial  law  be  abolished,  yet  a  believer 
under  the  gospel  has  work  to  do,  a  work 
of  faith,  and  labour  of  love;  for  though 
faith  alone  justifieth  us  before  God,  yet  it 
is  not  alone  in  the  heart  when  it  doth  jus- 
tify, but  is  always  accompanied  with  the 
grace  of  love  to  God  and  our  neighbour: 
For  in  Christ  Jesus  no  faith  availeth  any 
thing,  but  that  which  worketh  by  love. 

7  Ye  did  run  well  ;  who  did  hin- 
der you,  that  ye  should  not  obey  the 
truth  ? 

Ye  did  run  well ;  that  is,  in  the  race 
of  Christianity  ;  you  set  out  well  at  first, 
and  received  the  gospel  in  the  plainness 
and  simplicity  of  it,  without  any  mixture 
of  Jewish  ceremonies  :  What  hindered  you  ? 
who  stopt  you  ?  who  drove  you  back  from 
your  belief  of,  and  obedience  to,  the  truth 
of  the  gospel,  which  you  then  received  from 
me  ?  Here  note,  \.  With  what  holy  wis- 
dom our  apostle  mixes  commendations  with 
his  reproofs:  at  the  same  time  that  he  re- 
proves them  for  their  present  backsliding, 
he  commends  them  for  their  former  for- 
wardness ;  Ye  did  run  well.  Note,  2. 
That  ordinarily  a  christian's  first  ways  are 
his  best  ways,  his  first  fruits  his  fairest 
fruits:  Jehoshaphat  walked  in  the  first 
ways  of  David  his  father,  2  Chron.  xvii. 
3.  Commonly  young  converts  are  car- 
ried out  with  a  greater  measure  of  afii.'ction 
and  zeal,  and  make  a  swifter  progress  iri 
religion,  than  others  do,  at  first,  or  they 
themselves  do  afterward  when  they  are  of 
older  standing.  These  Galatians  did  run, 
yea,  did  run  very  well  at  first,  in  the  race 
of  Christianity.  Note,  3.  That  when  a 
person's  or  a  people's  progress  in  Christi- 
anity is  not  answerable  to  their  hopeful  be- 
ginnings, it  is  matter  of  regret  and  grief  to 
all  beholders,  as  well  as  matter  of  reproach 
and  ihame  to  the  persons  themselves :   Ya. 


«» 


332 


GALATIANS. 


Chap.  V. 


did  run  well ;  who  did  hinder  you  ?  Inti- 
mating, that  this  their  defection  and  apos- 
tasy was  no  less  matter  of  astonishment 
to  St.  Paul,  than  it  was  of  rebuke  and  re- 
proach to  them. 

8  This  persuasion  cometh  not  of 
him  that  calleth  you.  9  A  little 
leaven  leaveneth   the  whole  lump. 

As  if  the  apostle  had  said,  "  this  judaiz- 
ing  opinion  and  practice  of  yours,  this  per- 
suasion of  the  necessity  of  your  being  cir- 
cumcised, and  obeying  the  law  of  Moses  ; 
this  new  doctrine,  so  contrary  to  the  spirit 
of  (he  gospel,  and  Ihe  design  of  Christianity  ; 
was  never  taught  you  eiiher  by  God  or  my- 
self, or  any  other  faithful  minister  of  Jesus 
Christ,  who  first  converted  you  to  the  faith  ; 
but  it  is  a  mere  delusion  of  Satan,  and  his 
emissaries  the  false  apostles :  and  do  not 
think  this  a  small  matter  :  let  not  circumci- 
sion seem  a  little  thing  to  you  ;  and  let  not 
these  judaizing  teachers  be  disregarded  by 
you  as  inconsiderable,  because  they  are  few 
in  number,  for  they  are  like  to  leaven  ;  and 
ye  know  very  well  that  a  little  leaven 
leaveneth  ihe  whole  lump ;  intimating, 
that  a  few  false  teachers,  and  a  little  of  error 
and  false  doctrine,  crept  into  the  congrega- 
tion and  church  of  Christ,  may  do  unspeak- 
able n)ischief  by  speedily  infecting  the 
whole  church,  as  a  little  leaven  (to  which 
error  is  compared)  leaveneth  the  whole 
lump. 

10  I  have  confidence  in  you 
through  the  Lord,  that  ye  will  be 
none  otherwise  minded  ;  but  he  that 
troubleih  you  shall  bear  Ids  judg- 
ment, whosoever  he  be. 

Observe  here,  1.  The  apostle's  holy  con- 
fidence, grounded  upon  charity ;  that 
thronsh  the  Lord,  that  is,  through  the 
Lord's  assisting  his  endeavours,  and  through 
the  Lord's  blessing  upon  their  serious  con- 
sideration of  what  he  had  written  to  them, 
they  would  be  reclaimed  from  their  errors, 
and  brought  to  be  of  the  same  mind  with 
himself.  Where  note.  How  the  holy  and 
zealous  apostle  was  divided  betwixt  hope 
and  fear  concerning  these  men  ;  he  feared 
the  worst  of  these  Galatians,  and  yet  hopes 
the  best :  I  have  confidence  in  you  through 
the  Lord,  ll  is  a  fault  in  the  ministers  of 
the  gospel,  when  they  despair  of  men  too 
soon,  when  they  cease  or  slacken  their  en- 
deavours for  their  people's  good,  looking 


upon  them  as  resolutely  bent  upon,  and 
judicially  given  up  unto,  all  evil.  Though 
our  apostle  here  had  not  a  confidence  of 
failh,  or  full  persuasion,  yet  he  had  a  con- 
fidence of  charity,  which  caused  him  to 
liope  that  they  would  be  like-minded  with 
himself:  /  have  confidence  in  you  through 
ihe  Lord,  that  you  will  be  no  otherwise 
jninded.  Observe,  2.  With  what  a  holy 
caution,  as  well  as  christian  prudence  and 
charity,  our  apostle  applies  himself  unto 
them;  declaring,  that  though  he  hoped 
they  might  be  reclaimed  from  their  error, 
yet,  lest  they  should  conclude  their  error 
not  to  be  very  dangerous,  he  shows  them 
his  just  indignation  against  it,  by  de- 
nouncing deserved  punishments  against 
those  that  seduced  ihem  into  it:  He  that 
troubleih  you,  shall  bear  his  own  judg' 
7nent,  his  condemnation  due  to  him  in 
hell,  without  repentance,  which  is  suppos- 
ed in  all  threatenings.  For  the  condition 
of  conditional  threatenings,  though  it  is 
not  always  expressed,  yet  it  is  to  be  under- 
stood. Observe,  3.  The  universality  of  the 
threatening:  He  shall  bear  his  own 
judgment,  whosoever  he  be :  let  him  be 
who  he  will,  or  what  he  will ;  who  he  will 
for  abilities  and  parts,  what  he  will  for 
power  or  reputation ;  whoever  he  is,  or 
whatsoever  he  be,  he  shall  bear  his  judg- 
ment. Such  is  the  exact  justice  of  God, 
and  such  his  impartiality  m  the  exercise 
of  it,  that  he  will  suffer  no  impenitent 
transgressor  to  escape  his  indignation,  who- 
ever he  is,  without  respect  of  persons:  He 
thai  troubleih  you  shall  bear  his  own 
judgment,  whosoever  he  be. 

II  And  I,  brethren,  if  I  yet 
preach  circumcision,  why  do  I  yet 
suffer  persecution  ?  then  is  the  of- 
fence of  the  cross  ceased. 

Our  apostle,  in  these  words,  signifies  to 
us,  that  some  of  the  judaizing  teachers  had 
suggested  to  the  Galatians,  as  if  he  himself 
had  preached  elsewhere  the  doctrine  of  cir- 
cumcision, and  also  practised  the  duty  of 
circumcision,  (by  circumcising  Timothy,) 
which  here  he  opposes.  "  True,  he  did 
circumcise  Timothy,  but  it  was  only  to 
avoid  offending  the  weak  Jews,  not  out  of 
any  opinion  which  he  had  touching  the 
necessity  of  circumcision  :  therefore,  to  dis- 
cover to  them  the  falsehood  of  that  sug- 
gestion, he  declares,  that  if  he  would 
have  preached  circumcision,  he  might  have 
escaped  persecution ;  the  Jews  were  his 
persecutors,  looking  upon  him  as  an  apos- 


Chap.  V.  GALATIANS. 

tate  from  their  holy  religion,  for  preachinsj 
up  ll)e  abolishment  of  the  Mosaic  law." 
Where  observe,  Tliat  the  Jews,  who  looked 
upon  themselves  to  be  the  people,  yea,  the 
peculiar  and  only  people  ol"  God,  and  ac- 
counted all  others  contemptible  and  profane, 
were  yet  far  greater  persecutors  ol  Christ 
and  his  apostles  than  the  blind  and  barba- 
rous Htathen,  and  all  this  out  of  zeal  for 
God  and  his  law:  ]V/i^  do  I  ytt  suffer 
persecution?  implying,  that  the  Jews  did 
persecute  him,  and  that  his  not  preaching 
circumcision  was  the  cause  why  they  did 
90.  He  adds.  Then  is  the  offence  of  the 
cross  ceased.  By  the  cross,  may  be  un- 
derstood either,  1.  The  doctrine  of  the 
cross,  the  doctrine  of  the  gospel ;  and  then 
the  sense  is,  the  Jews  would  not  have  taken 
such  offence  at  my  preaching  the  doctrine 
of  the  gospel  as  they  do,  were  it  not  because 
by  it  circumcision,  and  the  whole  frame 
of  the  old  legal  administration,  are  laid 
aside.  Or  else,  2.  By  the  cross,  may  be 
understood  the  afflictions  and  sufferings 
which  he  underwent  for  the  sake  of  Christ 
and  his  holy  religion  ;  and  the  sense  then 
is.  Verily,  all  my  sufferings  had  long  since 
been  at  an  end,  would  I  but  have  yielded 
the  Jews  this  point,  that  christians  are 
obliged  to  circumcision,  and  to  yield  obe- 
dience to  the  law  of  Moses ;  would  I 
grant  them  this,  my  sufferings  would  soon 
be  at  an  end  ;  but  my  daily  persecutions 
are  evident  demonstrations  that  I  do  not 
preach  up  circumcision  ;  for  had  I  so  done, 
the  offence  of  the  cross  had  long  since 
ceased.  Learn  hence.  That  the  faithful 
ministers  of  Jesus  Christ  will  not,  dare  not, 
conceal  any  part  of  the  necessary  truth, 
when  the  imminent  hazard  of  people's  sal- 
vation calls  for  the  preaching  of  it,  though 
the  imbitlered  enemies  of  religion  should 
raise  against  them  the  fiercest  persecutions 
for  the  same  :  If  T  yet  preach  circumci- 
sion, why  do  I  yet  suffer  persecution  ? 

V2  I  would  they  were  even  cutoff 
which  trouble  you. 

The  apostle's  meaning  is,  "  That  it  were 
very  fit,  were  it  seasonable,  that  those  which 
had  thus  seduced  them,  should  be  excom- 
municated and  cut  off  from  the  church's 
communion."  Where  note,  1.  How  impli- 
citly and  interpretatively  St.  Paul  compares 
these  seducers  to  rotten  members,  which  are 
and  ought  to  be  cut  off,  lest  the  gangrene 
overspread  the  whole  body  :  I  -would  they 
•were  cut  off;  implying,  that  like  rotten 
members  they  deserved  it,  and  the  church's 


333 


safety  called  for  it,  would  her  then  circum- 
stances admit  of  it.  Note,  2.  That  in  the 
very  expression  here  used  by  St.  Paul,  of 
cutting  off,  there  seems  to  be  an  allusion  to 
the  practice  of  circumcision,  which  is  a  cut- 
ting off  the  foreskin  of  the  flesh,  and  throw- 
ing if  away.  Now,  says  the  apostle,  I 
wish  that  these  judaizing  teachers,  that 
urge  you  to  be  circumcised,  that  is,  to  cut 
off  and  cast  away  the  foreskin  of  your  flesh, 
I  wish  that  they  might  be  cut  off  as  super- 
fluous flesh,  and  cast  out  of  the  fellowship 
and  communion  of  the  church.  Yet,  note, 
3.  The  apostle  doth  rather  declare  what  such 
seducers  deserve,  than  actually  inflict  the 
censure  itself ;  he  satisfied  himself  with  an 
affectionate  wish,  lest  the  number  of  the  se- 
duced being  great,  and  perhaps  the  seducers 
not  a  few,  they  should  be  hardened  rather 
than  reformed,  and  the  ordinance  itself  ex- 
posed ;  I  -would  they  -were  even  cut  off,  Sfc. 

13  For,  brethren,  ye  have  been 
called  unto  liberty;  only  i/se  not  li- 
berty for  an  occasion  to  the  flesh, 
but  by  love  serve  one  another. 

Our  apostle  having  finished  the  former 
part  of  the  chapter,  which  contains  an  ex- 
hortation to  stand  fast  in  that  liberty 
■which  Christ  had  purchased  for  them  ; 
he  now  enters  upon  the  second  part  of  it, 
namely,  to  caution  them  against  abusing  of 
their  christian  liberty,  and  by  no  means  to 
apprehend  or  suppose  as  if  they  were  there- 
by freed  from  all  obligation  to  serve  God  or 
man,  m  the  duties  particularly  required  of 
them.  "  Brethren,  says  he,  ye  are  called 
unto  liberty,  that  is,  to  the  enjoyment  of 
evangelical  liberty,  which  consists  in  a  free- 
dom from  the  obligation  of  the  ceremonial 
law,  and  the  curse  of  the  moral  law  :  use 
it  then  so  as  not  to  abuse  it  ;  use  it  neither 
to  sin  nor  scandal  ;  not  to  sin,  to  allow 
yourselves  the  least  liberty  in  indulging  any 
carnal  lust,  or  sinful  affection,  nor  yet  to 
scandalize  the  weak,  who  at  present  scruple 
the  forsaking  of  circumcision,  and  the  rest 
of  the  ceremonial  rites ;  Use  not  your  li- 
berty fur  an  occasion  to  the  flesh,  but  in 
love  serve  one  another."  Learn  hence,  1. 
That  our  liberty  and  freedom,  purchased 
for  us  by  Christ,  doth  not  dissolve  any  tie 
or  obligation  which  we  lie  under  either  to 
God  or  man  ;  the  yoke  of  duty  is  very  con- 
sistent with  our  christian  liberty.  Learn,  2. 
That  one  of  the  great  occasions  of  the  sins 
we  commit  in  the  course  of  our  lives,  is  the 
too  free  use  of  our  christian  liberty  :  the 


8^4 


GALATIANS. 


Chap.  V. 


using  our  liberty  to  the  utmost  pitch  and 
extent  of  that  which  we  call  lawful,  is  the 
occasion  of  our  running  into  that  which  is 
certainly  sinful.  Religion  most  certainly 
allows  us  all  reasonable  liberty  in  the  grati- 
fication of  our  natural  appetiies  and  pas- 
sions ;  but  all  excesses  and  immoderate  li- 
berties are  forbidden  by  religion.  And  ac- 
cordingly one  good  rule  for  securing  our- 
selves from  falling  into  sin,  in  the  using  our 
christian  liberty,  is  this,  namely,  that  in 
matters  of  duly,  we  should  rather  do  too 
mucii  than  too  little  ;  hut  in  matters  of  in- 
differency,  we  should  rather  take  too  little  of 
our  liberty  than  too  much.  For  instance, 
prayer  and  almsgiving  are  indispensable  du- 
ties ;  but  how  oft  we  should  pray,  and  how 
much  we  should  give,  is  not  positively  de- 
clared ;  in  this  case  to  pray  very  frequently, 
and  to  give  alms  very  liberally  and  largely, 
is  our  wisdom  and  duty  ;  no  damage  will 
come  by  doing  too  much,  but  both  damage 
and  danger  will  accrue  by  doing  too  little. 
Learn,  3.  That  it  is  not  sufficient,  in  order 
to  the  right  use  of  our  christian  liberty,  that 
we  do  not  from  thence  lake  occasion  to  sin 
ourselves :  but  we  ought  to  take  care,  lest 
by  any  indiscreet  use  of  our  own  liberty, 
we  give  offence,  and  minister  occasion  of 
sin  and  stumbling  unto  others.  This  truth 
is  implied  in  the  second  injunction,  By 
love  serve  one  another. 

14  For  all  the  law  is  justified  in 
one  word,  even  in  this.  Thou  shalt 
love  thy  neighbour  as  thyself. 

Here  our  apostle  enforces  the  foregoing 
exhortation  to  love  and  serve  one  another, 
with  a  forcible  argument  or  motive,  namely, 
because  love  is  the  fulfilling  of  the  law ; 
that  is,  1.  It  is  the  fulfilling  of  that  part  of 
the  law  which  relates  to  our  neighbour; 
all  the  moral  law  respecting  our  neighbour 
is  fulfilled  in  that  one  word,  Thou  shalt 
love  thy  neighbour  as  thyself.  Or,  2. 
Love  may  be  said  to  be  the  fulfilling  of 
the  law  in  general ;  for  true  and  regular 
love  to  our  neighbour  supposeth  our  love  to 
God,  springeth  from  it,  and  is  an  evidence 
of  it ;  yea,  the  love  of  our  neighbour  is  the 
perfecting  and  completing  of  our  love  to 
God,  1  John  iv.  12.  Jf  we  love  one  an- 
other, God  dwelleth  in  us,  and  his  love  is 
perfected  in  us.  Learn,  That  as  love  is  a 
very  comprehensive  duly,  comprising  the 
inward  affection  as  well  as  the  outward  ac- 
tion, so  the  word  neighbour  is  of  a  very 
extensive  consideration,  and   includes   all 


persons,  friend  and  foe,  rich  and  poor,  near 
and  afar  off;  all  that  partake  of  human- 
itv  must  be  sharers  in  our  charity:  our  in- 
ward affeciion  and  good-will  must  extend 
to  all,  though  the  outward  expressions  of 
it  can  reach  but  a  very  few.  Thus  the  law 
is  fulfilled  in  one  word,  when  we  love  our 
neighbour  as  ourselves  :  not  as  we  do  (often) 
love  ourselves,  but  as  we  should  love  our- 
selves, namely,  with  a  wise  and  well-guided 
love. 

15  But  if  ye  bite  and  devour  one 
another,  take  heed  that  ye  be  not 
consumed  one  of  another. 

The  apostle,  to  enforce  the  foregoing  ex- 
hortation to  mutual  love,  urges  here  the 
dangerous  effects  which  their  animosities 
and  strifes,  with  their  controversies  and 
contentions,  would  most  certainly  produce. 
By  biting  one  another,  says  he,  you  will 
destroy  and  consume  one  another ;  where 
it  deserves  a  serious  remark,  that  St.  Paul 
compares  the  enmities  and  animosities 
which  were  amongst  them,  upon  the  score 
of  their  differences  in  religion,  to  the  bitings, 
rendings,  and  devourings,  of  wild  beasts, 
If  ye  bite  and  devour  one  another  ;  and 
gives  them  timely  notice  of  the  fatal  mis- 
chiefs and  consequences  that  will  follow 
thereupon,  namely,  a  total  devastation  and 
inevitable  consumption  of  the  whole  church. 
Take  heed  that  ye  be  not  consumed  one 
of  another.  It  is  a  true  saying,  Odia  re- 
ligionum  sunt  Acerbissirna,  There  is  no 
such  bitter  hatred  amongst  men,  as  upon 
the  score  of  religion.  As  the  zeal  of  the 
Jews  would  not  suffer  an  uncircumcised 
person  to  live  amongst  them,  so  probably 
these  zealous  judaizers  in  Galatia  would 
not  suffer  those  who  had  cast  off  legal  ob- 
servances to  live  quietly  and  peaceably  by 
them  ;  which  might  give  occasion  to  these 
words  of  the  apostle,  Jf  ye  bite  and  devour 
one  another,  take  heed  ye  be  not  con- 
sumed one  of  another.  Learn  hence,  1. 
That  there  ever  have  been,  are,  and  will  be, 
differences  about  matters  of  religion,  in  the 
best  and  purest  churches  here  on  earth. 
Learn,  2.  That  these  differences  may  and 
ought  to  be  managed  with  great  temper  and 
charity.  Learn,  3.  That  then  contentions 
are  highly  uncharitable,  and  very  sinful, 
when  men  bite  and  devour  one  another. 
Learn,  4.  That  such  uncharitable  con- 
tentions do  prepare  and  make  ready  a  peo- 
ple for  utter  destruction  ;    Jfye  bite,  S^-c. 

IG   This  I  say  then,  Walk  in  the 


Chap.  V.  GALATIANS. 


Spirit,  and  ye  shall  not.  fulfil  the  lust 
of  the  flesh. 

"  To  prevent  Ihe  fore-mentioned  evils,  as 
if  tile  apostle  had  said,  I  advise  and  exhort 
you  to  walli  in  the  Spirit,  lliat  is,  according 
to  the  guidance  and  direction,  according 
to  tlie  influence  and  motion,  of  the  Holy 
Spirit  speaking  to  you  in  his  word,  and 
then  you  never  will  fulfil  the  lusts  of  the 
flesh  ;  that  i?,  you  will  never  accomplish 
and  bring  into  complete  act  (especially 
with  deliberation  and  consent)  the  inordi- 
nate motions  of  corrupt  nature."  Learn 
hence.  That  the  more  christians  set  them- 
selves to  obey  the  new  nature,  and  follow 
the  motions  of  the  spirit  of  grace,  the  more 
will  the  power  of  indwelling  sin  and  in- 
bred corruption  be  mortified  and  kept  un- 
der. This  expression.  Ye  shall  uot  fulfil 
the  lusts  of  thcjiesh,  may  be  thought  to 
import  anid  imply  these  two  things:  1. 
That  an  inward  principle  of  grace  in  the 
heart  will  give  a  check  to  sin  in  its  first 
motions,  and  cause  it  oft-times  to  miscarry 
in  the  womb,  like  an  untimely  birth,  be- 
fore it  comes  to  its  full  maturity  ;  it  shall 
never  gain  the  full  consent  of  a  gracious 
person's  will,  as  it  doth  of  an  unregenerate 
person.  2.  But  if  notwithstanding  all  the 
opposition  grace  makes  to  hinder  the  pro- 
duction of  sin,  if  yet  it  doth  break  forth 
into  act,  such  acts  of  sin  are  not  committed 
without  reluctancy  and  regret,  and  are  fol- 
lowed with  shame  and  sorrow,  yea,  those 
very  surprisals  and  captivities  of  sin  at  one 
time,  are  made  cautions  and  warnings  to 
prevent  it  at  another  time  :  and  thus  they 
that  walk  in  the  Spirit  do  not  fulfil  the 
lust  ofthefish. 

17  For  the  flesh  liisteth  against 
the  Spirit,  and  the  Spirit  against  the 
flesh :  and  these  are  contrary  the 
one  to  the  other  ;  so  that  ye  cannot 
do  the  things  that  ye  would. 

These  words  are  brought  in  as  a  special 
reason  why  christians  should  walk  in  the 
Spirit,  that  is,  after  the  motions  and  guid- 
ance of  God's  Holy  Spirit :  because  other- 
wise the  flesh  will  quickly  prevail  over 
them;  for  the  flesh  is  continually  lusting 
against  the  Spirit,  and  the  Spirit  against  the 
flesh  ;  that  is,  llie  evil  inclinations  of  cor- 
rupt nature  are  continually  struggling  with, 
and  striving  against,  the  good  motions 
which  the  Holy  Spirit  of  God  stirreth  up 
in  us.  And  in  like  manner  the  Spirit,  or 
renewed  nature,  opposes  the  motions  of 
corrupt  nature :  for  these  two  principles  are 


335 


contrary  the  one  <o  the  other  ;  so  that  ye 
who  are  led  by  the  Spirit,  cannot  act  (with 
deliberation  and  consent)  according  to  the 
flesh;  nor  can  they  that  are  led  by  the 
flesh,  do  llie  things  which  delight  Ihe  Spirit. 
Learn  hence,  1.  'I'hat  there  is  a  diversity 
of  principles  in  a  ciiristian,  flesh  and  spirit; 
there  is  a  good  principle,  called  spirit,  be- 
cause Ihe  Spirit  of  God  is  Ihe  author  of  it ; 
and  a  bad  principle  in  us,  which  is  called 
flesh,  by  which  we  are  inclined  to  that 
which  is  evil.  This  is  called  fltsh,  to  de- 
note its  intimacy  with  us ;  it  is  as  near  to 
us  as  our  flesh,  to  denote  its  nearness  to  us ; 
it  is  as  dear  to  us  as  our  own  flesh,  as  dear 
as  a  right  hand  or  right  eye;  and  to  denote 
its  continuance  with  us,  as  long  as  we 
carry  flesh  about  us,  so  long  will  this  prin- 
ciple of  corrupt  nature  remain  in  us  and 
continue  with  us.  Learn,  2.  That  the 
motions  and  inclinations  in  our  nature  to 
sin,  do  ever  confl  ict  and  combat  with,  oppose 
and  war  against,  Ihe  motions  of  God's  Holy 
Spirit,  exciting  and  inclining  us  to  good: 
though  contraries  cannot  be  together  in  the 
same  subject  in  an  intense,  yet  they  may 
be  together  in  a  remiss,  degree.  Learn,  3. 
The  consequence  and  issue  of  this  combat : 
We  cannot  do  the  things  that  we  tuould, 
nor  any  thing  as  we  would  ;  we  cannot 
perform  any  iioly  duty  perfectly  in  this 
life.  As  soon  may  an  imperfect  father  beget 
a  perfect  child,  as  we,  in  our  slate  of  im- 
perfection, perform  any  duty  free  from  sin. 
O,  what  need,  what  great  need  then,  have 
the  best  of  sainis  of  the  mediation  and  in- 
tercession of  our  Lord  Jesus  Christ,  when 
they  present  any  performed  duly  unto 
God  !  And  what  need  also  to  watch  our 
own  hearts  when  we  are  upon  our  knees,  to 
fortify  them  against  the  incursions  and  dis- 
turbances of  the  flesh  ;  seeing,  after  all  our 
care  and  vigilance  in  duty,  we  can  none 
of  us  do  the  things  that  we  would,  nor  any 
thing  as  we  should  ! 

18  But  if  ye  be  led  of  the  Spirit, 
ye  are  not  under  the  law. 

That  is,  "  If  ye  be  under  the  guidance 
and  government  of  the  Holy  Spirit  of  God, 
and  that  renewing  principle  of  grace  which 
he  has  produced  in  you,  you  are  no  longer 
under  the  law  ;  that  is,  not  under  the  mo- 
ral law  as  a  covenant  of  life  lor  our  justifi- 
cation, though  under  it  as  an  eternal  rule  of 
living;  not  under  the  vindictive,  though 
under  the  directive  power  of  the  law."  So 
that  the  force  of  the  apostle's  argument 
seems  to  lie  thus  :  "  Vou  are  by  the  Spirit, 


33G 


GALATIANS. 


Chap.  V. 


by  the  spiritual  dispensation  of  the  gospel, 
free  from  the  curse  and  terror  of  the  moral 
law  ;  how  unreasonable  then  is  it  to  sup- 
pose, tiiat  you  should  be  still  subject  to  the 
ceremonial  law  !  No  ;  if  you  should  be  led 
by  the  Spirit,  neither  the  moral  law  shall 
condemn  you,  nor  the  ceremonial  law 
oblige  and  bind  you." 

19  Now  the  works  of  the  flesh  are 
manifest ;  which  are  these ;  adultery, 
fornication,  uncleanness,  lascivious- 
ness,  20  Idolatry,  witchcraft,  ha- 
tred, variance,  emulations,  wrath, 
strife,  seditions,  heresies,  2i  En- 
vyings,  murders,  drunkenness,  re- 
vellings,  and  such  like  :  of  the  which 
I  tell  you  before,  as  I  have  also  told 
you  in  time  past,  that  they  which  do 
such  things  shall  not  inherit  the 
kingdom  of  God. 

Our  apostle  having  in  the  foregoing 
verses,  exhorted  the  Galatians  to  walk  in 
the  Spirit,  to  be  led  and  guided  by  the 
Spirit,  and  by  no  means  to  obey  or  fulfil  the 
lusts  of  the  flesh  :  he  comes  in  these  and 
the  following  verses,  to  discover  how  they 
might  with  certainty  and  assurance  know 
whether  they  were  spiritual  or  carnal,  whe- 
ther the  Spirit  or  the  flesh  had  a  prevalency 
in  them,  or  dominion  over  them.  Accord- 
ingly he  describes  particularly  the  flesh  and 
the  Spirit,  by  their  various  and  different  ef- 
fects, and  gives  us  a  catalogue  of  the  one 
and  the  other  ;  he  reckons  up  no  fewer 
than  seventeen  works  of  the  flesh,  all  which, 
yea,  any  of  which,  continued  in,  and  un- 
repenfed  of,  are  damnable  ;  after  this  he 
enumerates  nine  special  and  gracious  fruits 
of  the  Spirit,  which  qualify  us  for,  and  en- 
title us  to  the  kingdom  of  heaven  ;  The 
•works  of  the  Jlesh  are  manifest,  Sfc. 
Here  olaserve,  1.  That  sin  is  called  a 
work  ;  thereby  intimating  to  us  the  labour 
and  toil,  the  drudgery  and  pains,  which 
sinners  meet  within  a  sinful  course.  The 
ways  of  sin  are  very  toilsome,  although  in 
their  issue  very  unfruitful  ;  sin  is  no  plea- 
surable service,  but  a  laborious  servitude. 
Observe,  2.  The  apostle  calls  sin  by  the 
name  of  works,  in  the  plural  number.  The 
•works  of  the  fiesh  :  intimating  that  sin  ne- 
ver goes  single,  but  has  a  dangerous  train 
and  retinue :  he  that  yields  himself  a  ser- 
vant to  one  sin,  shall  soon  find  himself  a 
slave  to  many.  Observe,  3.  That  sin  is 
called  a  -work  of  the  Jlesh,  because  most 


sins  are  committed  by  the  flesh  ;  the  body 
is  the  soul's  instrument,  as  well  in  ths  work 
of  sin,  as  in  the  service  of  Christ  ;  and  the 
flesh  is  the  object,  about  which  these  works 
are  conversant,  as  well  as  the  organ  and  in- 
strument by  which  they  are  committed. 
Observe,  4.  These  works  of  the  flesh  are 
here  said  to  be  manitest  ;  but  how  so? 
First,  They  are  most  of  them  manifestly  con- 
demned by  the  light  of  nature  ;  the  natural 
conscience  in  men  startles  at  them  at  first, 
till  by  custom  and  frequent  practice  they 
become  habitual  and  natural  to  them.  Se- 
condly, They  are  all  of  them  manifest  by 
the  light  of  scripture  ;  the  word  of  God, 
which  is  in  all  our  hands,  condemns  all 
these  works  of  the  flesh  to  the  pit  of  hell. 
Observe,  5.  The  particular  enumeration  of 
the  works  of  the  flesh,  here  made  by  the 
apostle :  Adultery,  or  the  defiling  our 
neighbour's  bed  :  Fornication,  or  the  un- 
lawful mixture  of  single  persons  one  with 
another :  Uncleanness,  under  which  is 
comprehended  all  sorts  of  fillhiness,  and 
filthy  lusts,  whether  natural  or  unnatural : 
Lasciviousness,  by  which  is  meant  all  wan- 
ton behaviour,  either  in  speech  or  action, 
tending  to  excite  filthy  desires,  either  in 
themselves  or  others :  Idolatry,  whereby 
God  is  represented  to  corporal  eyes  by 
pictures  and  images,  and  so  brought  down 
to  human  senses  ;  properly  therefore  is 
idolatry,  as  such,  called  here  a  work  of  the 
flesh.  Again,  Witchcraft,  a  devilish  art, 
whereby  some  men  and  women,  having 
made  a  compact  with  the  devil,  either  ex- 
pressly or  implicitly,  are  enabled,  with 
God's  permission,  and  by  the  assistance  of 
Satan,  to  produce  effects  beyond  the  ordi- 
nary course  and  order  of  nature,  and  these 
for  the  most  part  rather  mischievous  to 
others,  then  beneficial  to  themselves  :  Ha- 
tred, or  a  secret  enmity  in  our  hearts 
against  our  neighbour,  either  for  real  or  ap- 
prehended injuries  :  Variance,  or  outward 
contention  by  word  or  actions,  arising 
from  the  fore-mentioned  enmity  in  the  heart : 
Emulations,  or  an  inward  grief  and  dis- 
pleasure at  some  good  in  others,  or  done 
by  others,  which  eclipses  and  overshadows 
us  :  Wrath,  or  violent  anger,  and  immo- 
derate passion,  depriving  a  man  for  a  time 
of  his  reason,  and  transforming  him  into 
a  beast :  Strife,  or  a  litigious  spirit,  a  con- 
tinual proneness  to  quarrelling  and  con- 
tending :  Seditions,  or  rending  of  societies 
into  factions,  and  dividing  communities  in- 
to parties ;  which  dividing  work,  when  it 
falls  out  in  the  state,   is  called  sedition  ; 


Chap.  V. 


GALATIANS. 


'Ml 


when  in  the  church,  by  the  name  of  schism  : 
Heresies,  or  dangerous  errors  in  the  f'unda- 
menlal  points  of  relig;ion  ;  not  arising 
purely  from  niist;ii<es  of  judgment,  but  from 
the  espousing  of  false  ducirines  out  of  dis- 
gust or  pridt^  or  from  worldly  principles, 
to  avoid  persecution  or  trouble,  in  the  flesh  ; 
these  may  wull  be  accounted  carnal  lusts, 
and  called  works  of  the  flesh,  although 
they  be  mental  errors,  and  their  first  seat  is 
in  the  understanding  and  judgment  :  En- 
VT/iiigs,  a  pestilent  lust,  which  makes  ano- 
ther's good  our  grief;  our  eyes  smart  at  the 
sight  of  what  another  enjoys,  though  we 
have  never  the  less,  because  another  has 
more  :  Murders,  that  is,  the  executing  of 
private  revenge  by  shedding  of  blood,  and 
taking  away  our  neighbour's  life  unjustly  : 
Drunkenness,  Revellings ;  the  one  is  in- 
temperance in  drinking,  the  other  an  excess 
in  eating  ;  all  sinful  abuse  of  the  creatures 
of  God,  which  he  has  given,  not  barely  for 
necessity,  but  delight,  is  censured  here  as  a 
work  of  the  flesh.  Observe,  6.  The  so- 
lemn warning  which  the  apostle  gives  the 
Galatians  to  watch  against  all  these  sins, 
and  not  indulge  or  allow  themselves  in  the 
wilful  commission  of  any  one  of  them  :  I 
tell  j/ou,  says  he,  ilint  such  shall  not  in- 
herit thekingdojn  of  God,  but  be  eternally 
banished  from  him.  Now  from  the  whole, 
learn,  1.  That  the  ministers  of  the  gospel 
must  not  satisfy  themselves  barely  to  re- 
prove and  condemn  sin  in  general,  but 
must  descend  to  particulars  :  though  invec- 
tives against  sin,  at  large,  are  of  good  use 
to  expose  the  deformity  of  sin,  yet,  in  order 
to  the  awakening  of  particular  sinners,  we 
must  take  into  our  consideration  their  par- 
ticular sins,  and  endeavour  to  convince 
them  of  them,  and  turn  them  from  them  ; 
so  doth  our  apostle  here  in  the  foregoing 
catalogue  of  vices.  Learn,  2.  That  the 
ministers  of  Christ  must  acquaint  their  peo- 
ple, not  only  with  the  danger  of  allowing 
themselves  in  the  grosser  acts  of  sin,  as 
adultery,  fornication  and  drunkenness,  and 
revellings,  and  such  like,  but  also  with  the 
danger  of  indulging  themselves  in  secret 
sins,  heart  sins,  sins  which  the  eye  of  the 
world  can  never  accuse  them  of,  but  God 
will  condemn  them  for ;  such  are  hatred, 
emulation,  envy,  &c.  not  only  the  outward 
act  of  sin,  but  the  inward  desire,  is  danger- 
ous and  damning.  It  is  easy  for  a  man  to 
murder  his  neighbour,  in  the  account  of 
God,  by  a  secret  wish,  and  a  passionate 
desire  :  he  that  hafeth  his  brother  is  a  mur- 
derer, and  he  that  looks  upon   a  woman 

VOL.    II. 


iinduly  is  an  adult,  in  the  sight  of  God. 
Learn,  3.  That  the  ministers  of  Christ  can 
never  often  enough  warn  sinners  of  the  dan- 
ger of  sin,  and  continuance  in  it ;  we  must 
do  it  over  and  over  again  ;  every  sabbath, 
and  every  sermon,  must  ring  a  peal  in  the 
sinner's  ears  of  the  fatal  danger  ol  a  resolute 
impiety.  Thus  here,  1  tell  i/uu  noiv,  as 
1  told  you  in  time  past,  that  (he?/  which 
do  such  things  shall  7iut  inherit,  Sfc. 

22  But  the  fruit  of  the  Spirit  is 
love,  joy,  peace,  Ion|?-sutFering,  p;en- 
tleness,  goodness,  faith,  23  Meek- 
ness, temperance :  against  such 
there  is  no  law. 

Observe  here,  ].  That  the  apostle,  who 
called  sin  the  work  of  the  flesh,  doth  here 
cM  grace  the  fruit  of  the  Spirit.  Sin  is  a 
work  of  our  own  ;  it  proceeds  wholly  from 
ourselves,  our  own  depraved  minds  and 
wills,  without  the  least  co-operation  of  the 
Holy  Spirit ;  he  can  neither  be  the  author 
nor  abettor  of  any  thing  that  is  evil.  All 
sinful  works  are  works  of  the  flesh,  and 
therefore  our  own  works ;  but  all  graces 
accompanying  salvation,  are  the  fruit  of 
God's  Spirit ;  both  because  he  is  the  author 
of  them,  and  also  because  they  are  so  ac- 
ceptable and  pleasing  to  him,  even  as  fruit 
is  unto  our  taste,  and  likewise  so  profitable 
and  advantageous  to  ourselves.  Where 
the  flesh  ruleth,  tliere  the  work  exceeds  the 
fruit;  and  accordingly,  without  any  men- 
tioning of  the  fruit,  they  are  called  works 
of  the  flesh:  but  where  the  Spirit  of  God 
ruleth,  there  the  fruit  exceeds  the  work  ; 
and  therefore,  without  ever  mentioning  the 
work,  it  is  called  the  fruit  of  the  Spirit. 
Observe,  2.  That  the  works  of  the  flesh 
are  spoken  of  as  many  ;  but  the  fruit  of 
the  Spirit  is  spoken  of  as  one  ;  many  works, 
but  one  fruit.  There  is  such  a  connection 
and  concatenation  of  graces,  that  although 
they  are  distinct  in  their  natures,  yet  are 
they  inseparable  in  their  subject ;  pull  one 
link  of  a  chain,  and  you  pull  all :  so  he 
that  has  any  one  spiritual  grace  in  reality, 
or  at  least  in  emine.ncy,  cannot  be  utterly 
destitute  of  any  other ;  for  where  the  Holy 
Spirit  is,  there  cannot  be  a  total  defect  of 
any  holy  grace.  Observe,  3.  That  the 
works  of  the  flesh  are  said  to  be  manifest, 
ver.  19.  but  no  such  thing  is  here  affirmed 
of  the  fruit  of  the  Spirit.  Alas!  God 
knows,  the  works  of  the  flesh  are  but  every 
where  too  manifest ;  adultery,  fornication, 
uncleanness,  lasciviousness,  drunkenness,  do 

7. 


338 


GALATIANS. 


Chap.  V. 


so  abound  in  all  places,  that  you  can  scarce 
look   beside  Ihem.     But  the  fruits  of  tiie 
Spirit  are  not  so  :  love,  peace,  gentleness, 
meekness,  these  are  very  thin  in  the  world ; 
hips  and  haws  grow  in  every  hedge,  when 
choicer  fruits  are  but  in  some  few  gardens. 
Observe,  4.  How  St.  Paul  enumerates  here 
nine  special  fruits  of  the  Spirit  ;  not   as  if 
there  were  no  more,  but  because  these  here 
mentioned  stand  in  a  direct  opposition  to 
the  former  vices  recited   in  the  foregoing 
verses.     The  first  sweet  fruit  of  the  Spirit 
taken  notice  of  here  by  our  apostle,  is  Love ; 
an  holy  affection   in  the  soul,   whereby  a 
person  is  carried  forth   to  love  God,   pri- 
marily  and  chiefly   for   himself,    and   his 
neighbour  for  God's  sake  :  Joi/,  delight  in 
doing  our  duty,  and  rejoicing  in  expecta- 
tion of  the  reward  for  well-doing :  Peace, 
inward  peace  with  God  and  conscience,  and 
outward   peace  with  one  another ;  Loiig- 
suff'erins;,  an  inclination  of  mind  disposing 
us  to  bear  injuries  patiently,  and  to  forgive 
them  readily  :   Gentleness,  or  affability  and 
courtesy    in   conversation,   a  sweetness  of 
temper  which  renders  us  greatly  useful,  as 
well  as  exceedingly  delightful,  to  mankind  : 
Goodness,   a   disposition   inclining   us   to 
communicate   what   we  have   and   are  to 
others,  and  to  do  all  the  possible  good  we 
can  in  our  respective  places  and  stations : 
Faith,  or  fidelity  towards  men,  in  our  pro- 
mises and  in  all  our  actions,  speaking  exact 
truth:  Mee^rte5s,  this  is  threefold,  a  natural 
meekness,  which  is  the  product  of  the  tem- 
perament of  the  humours  in  the  body,  a  rare 
felicity  ;    there  is  also  a  moral  meekness, 
•which    is   the  product  of   education   and 
counsel,  this  is  an   amiable   virtue ;    and 
there  is  a  spiritual  meekness,  that  orders  the 
persons  according  to  the  divine   rule,  the 
holy  law  of  God  :  this  is  a  noble  and  divine 
grace,  which  attracts  the  estimation  of  God, 
and  the  admiration  of  men.     Temperance, 
a  sober  use  of  meat,  drink,  and  every  thing 
wherein  our  senses  are  gratified  or  delighted. 
Observe,  5.  A  special  privilege  belonging 
to  all  those  who  are  possessed  of  the  fore- 
mentioned  fruits  of  the  Spirit,  and  that  is, 
exemption  from  the   law ;    Against   such 
there  is  no  law  :  that  is,  no  law  to  compel, 
no  law  to  accuse  or  condemn  them  ;  for  the 
law  enjoins  them,  and  encourages  tlie  prac- 
tice and  performance  of  them.    Learn  hence, 
1.  That  the  best,   yea,   the  only   way  to 
have  the  fruits  of  the  Spirit  thrive  in  our 
hearts,  is  first  to  mortify  the  works  of  the 
flesh  ;  wends  and  thistles  must  he  rooted 
up  before  grain  can  grow  or  thrive.     As  the 


corruption  of  one  form  is  the  production 
of  another,  so  the  mortification  of  sin  makes 
way  for  the  plantation  of  the  fruits  of  the 
Spirit.  Learn,  2.  That  moral  virtues  are 
the  fruits  of  the  Spirit,  and  commence  chris- 
tian graces  when  they  are  acted  by  faith  in 
Christ,  influenced  by  love  unto  him,  and 
aiming  at  the  highest  of  ends,  the  glory  of 
God,  and  our  own  salvation.  Learn,  3. 
That  if  we  compare  the  fruits  of  the  Spirit 
with  the  works  of  the  flesh,  there  will  ap- 
pear so  much  beauty  in  the  one,  and  such 
real  deformity  in  the  other,  so  much  satis- 
faction in  the  one,  and  such  disquiet  and 
vexation  in  the  other,  that  besides  the  dif- 
ference between  them  in  their  original  and 
event,  the  former  considerations  are  abun- 
dantly sufficient  to  engage  our  love  to  the 
fruits  of  the  Spirit,  and  to  excite  our  hatred 
to  the  works  of  the  flesh. 

24  And  they  that  are  Christ's 
have  crucified  the  flesh  with  the 
affectious  and  lusts. 

Thei/  that  are  Christ's  ;  that  is,  they  that 
are  truly  his  followers,  and  sincere  disciples, 
they  have  crucified,  that  is,  subdued,  and 
in  some  degree  mortified  and  put  to  death, 
their  fleshly  corruptions,  their  carnal  lusts, 
and  sinful  affections  and  passions.  They 
did,  by  baptism,  engage  themselves  to  die 
unto  sin  ;  and  the  regenerate  have  done  it  in 
some  measure :  that  have  crucified  the 
Jtesh  ;  yet  we  must  not  understand  this  of 
a  total,  plenary,  and  final  crucifixion,  but 
inchoative  only  ;  and  they  are  said  to  have 
done  it,  because  they  are  daily  doing  of  it, 
in  proposifo,  voto,  et  conatu,  in  resolution, 
in  desire,  and  endeavour.  And  by  affec- 
tions, we  are  not  to  understand  natural, 
but  inordinate,  affections ;  and  by  cruci- 
fixion, is  not  to  be  understood  a  total  ex- 
tinction of  sin,  but  a  deposing  of  it  from 
its  regency  and  dominion  in  the  soul  of  the 
sinner  ;  yet  as  death  surely,  though  slowly, 
follows  crucifixion,  so  likewise  doth  sin 
live  in  a  believer  a  dying  life,  and  dies  a 
lingering,  but  a  certain,  death  ;  They  that 
are  Christ's  have  crucified  the  Jlesh,  with 
the  affections  and  lusts.  Learn  hence,  1. 
That  there  are  a  peculiar  people  which  are 
Christ's,  that  have  special  interest  in  him, 
union  and  communion  with  him;  They 
that  are  ChrisVs,  not  by  an  external  pro- 
fession only,  but  by  an  internal  implanta- 
tion into  him  by  faith.  Learn,  2.  That 
all  such  as  thus  have  an  interest  in 
Christ,  are  daily  crucifying  the  flash  with 


Chap.  V 


GALATIANS. 


23y 


its  0 flections  and  lusts.  The  death  of  sin 
is  here  compared  to  our  Saviour's  cruci- 
fixion ;  1.  To  show  the  conformity  there  is 
betwixt  the  death  of  sin,  and  the  death 
of  Christ.  Did  Christ  die  a  painful, 
shameful,  lingering,  and  accursed,  death  ? 
So  dies  sin  in  the  soul  of  a  believer. 
There  is  a  gradual  weakening  of  the 
power  of  sin  in  him  ;  sin  is  dying,  as 
he,  but  it  is  a  long  time  a-dying.  2. 
To  denote  the  principal  mean  and  instru- 
ment of  our  mortification,  namely,  the 
death  of  Christ ;  by  virtue  whereof  believ- 
ers  do  crucify  their  corrupt  afiections ;  the 
great  arguments  to  mortification  being 
drawn  from  the  sufferings  of  Christ  for  sin. 
Learn,  3.  That  the  work  of  mortification, 
(called  here,  tropically,  a  crucifixion,) 
strikes  not  only  at  all  sin,  but  at  the  root  of 
all  sins ;  it  spares  none,  neither  the  flesh, 
nor  any  of  its  affections  and  lusts,  do  es- 
cape ;  root  and  branches,  head  and  mem- 
bers ;  the  old  man  is  crucified,  and  the 
body  of  sin  destroyed,  and  the  axe  of 
mortification  laid  to  the  root  of  every  sin 
and  sinful  affection.  In  this  manner  do 
they  that  are  Christ's  crucify  the  flesh, 
with  its  affections  and  lusts. 

25  If  we  live  in  the  Spirit,  let  us 
also  walk  in  the  Spirit, 

Ifxiie  live  in  the  Spirit,  that  is,  if  the 
Spirit  lives  in  us,  if  the  holy  Spirit  of  grace 
be  the  principle  of  our  life,  let  us  walk  in 
the  Spirit :  that  is,  let  us  live  and  act  under 
the  conduct  and  guidance,  under  the  direc- 
tion and  influence,  of  the  Holy  Spirit ;  let 
us  do  the  works  of  the  Spirit,  let  us  bring 
forth  the  fruits  of  the  Spirit,  and  let  us  live 
a  spiritual  life ;  let  our  dealings  be  about 
spiritual  and  heavenly  things,  and  our 
chiefest  delight  be  in  such  things  ;  and  by 
these  spiritual  delights  and  exercises  we 
shall  every  day  become  more  and  more  spi- 
ritual, and  in  the  account  of  God  be  es- 
teemed and  reckoned  amongst  the  number 
of  those  that  walk  in  the  Spirit.  Let  us 
then  evidence  the  life  of  grace  in  ourselves, 
by  exercising  that  grace  in  a  lite  of  com- 
munion with  God.  This  seems  to  be  the 
import  of  this  remarkable  place,  Jfwe  live 
in  the  Spirit,  let  us  also  walk  in  the 
Spirit.  Here  we  may  note.  That  there 
must  be  a  principle  of  spiritual  life,  before 
there  can  be  any  spiritual  motion  and  ex- 
ercise ;  we  must  first  live  in  the  Spirit,  and 
the  Spirit  live  in  us,  before  we  can  possibly 
walk  in  the  Spirit :    the   child   must  live 


before  it  can  walk.  Note,  2.  That  when 
there  is  a  principle  of  grace  and  spiritual 
life  in  the  iiearf,  there  will  be  the  actings 
and  exercise  of  grace  in  the  life  :  ffwc  live 
in  the  Spirit,  we  shall  walk  in  the  Spirit. 
Ezek.  xxxvi.  27.  I  will  put  mrj  Spirit 
within  them,  and  cause  them  to  walk  in 
mij  statutes.  An  holy  liL'art  will  be  at- 
tended with  an  holy  life,  and  a  good  con- 
science accompanied  with  a  good  conver- 
sation ;  spiritual  life  will  produce  spiritual 
motion. 

26  Let  us  not  be  desiroihs  of  vain- 
glory, provoking  one  another,  envy- 
ing one  another. 

Our  apostle  closes  this  excellent  chapter 
with  an  exhortation  to  the  Galatians  to 
avoid  all  pride  and  ambition,  all  vain-glo- 
rious boastings  and  ostentation,  not  provok- 
ing one  another  by  their  contentions,  not 
envying  either  the  gifts  or  graces  of  God 
bestowed  on  others.  Learn  hence,  \.  That 
there  is  and  may  be  in  all  men,  a  desire  of 
applause  and  just  commendation.  All 
men  pretend  to  a  share  in  reputation,  and 
do  not  love  to  see  it  monopolized  and  en- 
grossed by  any  person.  Learn.  2.  That 
a  vain-glorious  desire  of  applause  and  repu- 
tation is  sinful,  when  we  seek  for  what  we 
do  not  deserve,  or  for  more  than  we  de- 
serve, or  seek  more  to  be  applauded  by 
men  than  to  be  approved  by  God.  Learn, 
3.  That  ambition  is  usually  attended  with 
envy  and  contention  ;  no  sin  goes  single, 
but  has  a  train  of  followers  ;  Let  us  not  be 
desirous  of  vain-glory,  provoking  one  ano- 
ther, envying  one  another. 

CHAP.  VL 

Our  apostle,  being  now  come  to  tlie  concluding; 
chapter  of  tills  excellent  epistle  to  the  Gala- 
tians, exhorts  them  to  the  practice  of  several 
important  duties,  in  order  to  an  holy  life, 
which  was  so  necessary  to  evidence  the  truth 
of  their  conversion  to  christiani-ty ;  and  s<> 
concludes  his  epistle  with  a  solemn  protestation 
of  hi^  sincere   atfection  towards  tbem. 

■ORETHREN,  if  a  man  be  over- 
taken  in  a  fault,  ye  which  are 
spiritual  restore  such  an  one  in  the 
spirit  of  meekness  ;  considering  thy- 
self, lest  thou  also  be  tempted. 

The  first  exhortation  here  given,  is,  how 
they  should  carry  themselves  one  towards 
another,  upon  supposition  of  their  scan- 
dalous falling  either  into  error,  or  into  sin. 


310 


namely,  not  with  rigour  and  severity,  but 
with  mildness  and  lenity  ;  Jf  any  be 
overtaken  in  a  fault,  Sfc.  Here  note,  1. 
An  evil  supposed,  namely,  that  the  wisest, 
the  holiest,  and  the  best  of  men,  may  be 
overtaken  in  a  lault,  and  surprised  by  a 
temptation  :  If  arii/  man  be  overtaken  : 
implying  that  any  man  may  be  so  :  that 
sin,  or  that  misery,  which  befalls  some  men, 
may  befall  others,  any  others,  yea,  all 
others  ;  for  all  are  partakers  of  the  same 
frail  nature,  subject  to  the  working  of  the 
same  corruption,  and  liable  to  the  danger 
of  the  same  temptation.  Note,  2.  The  duty 
directed  to,  with  relation  to  these  persons, 
who  trip  and  fall  eittier  into  sin,  or  into 
error  ;  Restore  him,  set  him  right,  put  him 
in  joint  again  ;  a  metaphor  taken  from 
bone-setters,  who  place  dislocated  bones, 
and  set  broken  bones  with  great  tenderness. 
Those  three  things,  which  we  say  are  ne- 
cessary in  a  bone-setter,  are  absolutely  need- 
ful in  a  reprover  :  namely,  an  eagle's  eye, 
to  discern  where  the  fault  lies  ;  a  lion's 
heart,  to  deal  faithfully  and  freely  with  the 
faults  ;  and  a  ladi/'s  hand  to  use  them  gently 
and  tenderly.  Note,  3.  The  persons  par- 
ticularly named,  who  are  and  ought  to 
manage  this  duty  of  brotherly  reproof.  Ye 
that  are  spiritual :  you  that  are  the  go- 
vernors of  the  church,  say  some  ;  you  that 
are  endowed  with  spiritual  gifts,  say  others  ; 
the  prophets  among  you,  who  perform  all 
spiritual  offices  for  you,  let  them  rebuke  of- 
fenders. Others,  by  spiritual,  understand 
such  as  had  received  larger  measures  of  the 
gifts  and  graces  of  the  Spirit  than  others: 
Let  such  as  are  strong  hear  with  the  in- 
firmities of  the  weak.  Note,  4.  The  man- 
ner how  this  duty  of  fraternal  correption,  or 
brotherly  reproof,  is  and  ought  to  be  manag- 
ed, namely,  with  patience  and  meekness, 
not  with  severity  and  roughness  :  Ye  that 
are  spiritual,  restore  him  in  the  spirit  of 
meekness ;  if  the  reproofs  you  give  others 
be  imbittered  with  your  own  passions, 
they  will  spit  them  out  of  their  mouths ; 
yea,  spit  them  back  upon  your  very  faces. 
Note,  5.  The  argument  to  excite  to  all 
this,  namely,  the  consideration  of  our  own 
personal  frailty,  and  great  liableness  to 
fall  into  temptation  ourselves.  Considering 
thyself,  lest  thou  also  be  tempted.  Who 
knows  what  a  feather  the  strongest  saint  and 
stoutest  christian  may  prove  in  the  wind  of 
temptation  ?  Therefore  let  him  that  think- 
eth  he  standeth,  take  heed  lest  he  fall, 
and  exercise  great  candour  and  christian 
tenderness    towards    Ihcm    that   are  fallen 


GALATIANS.  Chap.  VI. 

before  him.  Hodie  mihi,  eras  tibi.  From 
the  whole  learn,  1.  That  fraternal  cor- 
reption, or  brotherly  reproof,  is  a  great 
duty  which  christians  mutually  owe  one 
to  another,  when  they  either  run  into 
error,  or  fall  into  sin  :  If  any  of  you  be 
overtaken,  restore  him.  Learn,  2,  That 
although  it  be  the  duty  of  private  christians 
to  admonish  and  reprove  one  another,  as 
being  members  one  of  another,  yet  those 
that  are  spiritual,  Christ's  ministers,  the 
guides  of  his  church,  the  stewards  of  his 
household,  ought  in  special  to  look  upon  it 
as  their  obliged  duty  to  reprove  and  rebuke 
with  all  long-sutfering  and  gentleness. 
Learn,  3.  That  rigour  and  severity,  ex- 
pressed towards  the  failings  and  escapes  of 
others,  will  rather  exasperate  than  reclaim 
them  :  v/e  must  deal  as  gently  with  a  fallen 
brother  as  with  a  broken  bone ;  if  we 
do  not  temper  our  reproofs  with  meekness, 
they  will  certainly  prove  successless.  Learn, 
4.  That  the  holiest  saint  and  most  spiritual 
man  hereon  earth,  is  within  the  reach  of 
temptation,  and  may  possibly  fall  himself; 
therefore  ought  to  treat  a  fallen  brother  with 
great  tenderness  and  regard. 

2  Bear  ye  one  another's  burdens, 
and  so  fulfil  the  law  of  Christ. 

This  is  a  general  precept,  and  requires 
us  to  sympathize  with  our  brethren  in  all 
their  sorrows  and  sufTerings,  and  to  bear  a 
part  with  them  under  the  load  and  burden 
of  oppressive  wants  and  necessities  ;  par- 
ticularly, bearing  with  the  weaknesses  and 
infirmities  of  our  brethren,  seems  here  to 
be  recommended  to  our  care  and  practice 
in  this  apostolical  injunction.  Bear  ye  one 
another's  burdens.  The  encouragement  to 
which  duty  follows.  So  shall  we  fulfil  the 
law  of  Christ  ;  that  is,  the  law  of  love,  the 
moral  law  which  enjoins  us  to  love  our 
neighbour  as  ourselves.  But  why  is  this 
called  the  law  of  Christ,  when  it  was  long 
before  Christ ;  yea,  before  Moses,  and  as 
old  as  Adam  himself,  being  part  of  the  law 
of  nature,  which  was  written  in  Adam's 
heart  before  there  was  any  written  Bible  ? 
I  answer,  the  law  of  love  is  very  properly 
called  the  law  of  Christ ;  because  he  revived 
it,  rescued  it,  recommended  and  enforced 
it,  frequently  urged  it  upon  his  followers, 
and  exemplified  it  in  his  own  life  and  con- 
versation, therefore  called  a  new  command- 
ment, and  his  commandment :  This  is  my 
commandinent,  8fc.  A  new  command- 
ment  I  give  you,  that  ye  love  one  another. 


Chap.  VI.  GALATIANS. 

St.  John  xiii.  34.  [See  the  Note  there.] 
Learn  lience,  1.  That  to  have  our  ear,  our 
heart,  and  our  hand,  open  to  our  brethren 
in  distress,  is  a  necessary  christian  duty: 
our  ear  open  to  their  mournful  complaints, 
our  heart  open  to  sympathize  with  and 
mourn  over  them,  our  hand  open  to  the 
relietot  their  necessities  and  wants.  This  is 
a  burden  winch  the  law  of  Christ  has  laid 
upon  us;  Bear  t/e  one  auotlwr's  burdens. 
Learn,  2.  To  bear  a  part  of  our  brethren's 
burdens  with  a  compassionate  heart  and 
helping  hand,  is  a  fulfilling  of  the  law  of 
Christ;  because  much  love,  which  is  the 
fulfilling  of  the  law,  goes  out,  and  is  acted 
in  the  bearing  of  it ;  So  fulfil  the  law  by 
Christ. 

3  For  if  a  man  think  himself  to 
be  something;,  when  ho  is  notiiinfif, 
he  (leceiveth  himself.  4  But  let 
every  man  prove  his  own  work,  and 
then  shall  he  have  rejoiting;  in  him- 
self alone,  and  not  in  another.  5 
For  every  man  shall  bear  his  own 
burden. 

The  apostle  is  still  directing  the  Gala- 
tians,  and  enforcing  them  to  express  great 
lenity  and  tenderness  towards  such  of  their 
brethren  as  had  fallen  into  sin  and  error, 
and  particularly  cautions  them,  1.  To  be- 
ware of  the  sin  of  pride  and  self-conceit, 
and  to  abound  in  the  grace  of  humility 
and  modesty  :  intimating  to  us,  that  pride, 
and  an  high  opinion  of  ourselves,  are  the 
certain  causes  of  censoriousness  and  rash 
judging  of  others,  and  the  true  reason  why 
we  despise  and  glory  over  an  offending 
brother,  instead  of  pitying  of  him,  sympa- 
thizing wit!)  him,  and  endeavouring  to  re- 
store him.  Be  that  thinks  himself  to  be 
so7uething  here,  is  the  man  that  hath  proud 
thoughts  of  himself,  who  thinks  himself 
more  righteous  and  holy,  more  steady  and 
stedfast,  than  his  fallen  brother ;  and  con- 
ceits he  has  more  power  to  preserve  him- 
selt  than  others:  such  an  one  thinks  him- 
self to  be  some  great  thing;  when,  alas! 
every  man  is  nothing ;  and  the  best  of 
men  having  nothing  but  what  the  grace  of 
God  confers  upon  them,  2  Cor.  xii.  IL 
Observe,  2.  How  the  apostle  strikes  at  the 
root  of  the  fore- mentioned  sin  of  pride  and 
self  conceit ;  namely,  the  comparing  of 
themselves  with  those  who  are  worse  than 
themselves,  which  is  very  apt  to  stir  up 
pride  and  arrogancy  :  to  cure  which,  he 
directs  them  to  compare  themselves  with 


341 


those  who  are  better  than  themselves,  and 
to  try  and  prove  their  own  works  by  the 
rule  of  the  word  of  God,  and  not  by  the 
example  and  practice  of  others ;  and  so  shall 
they  find  mailer  of  rejoicing  in  themselves, 
in  the  testimony  of  Gud,  and  the  silent  ap- 
plause of  their  own  consciences,  without 
borrowing  matter  of  rejoicing  from  the 
failings  and  infirmities  of  oilier  persons. 
Observe,  3.  The  argument  or  motive  used 
by  the  apostle  to  enlorce  upon  every  man 
the  duty  of  trying  his  own  work,  rather  than 
to  be  prying  into  the  infirmities  of  others ; 
because  when  he  cometh  to  judgment,  every 
man  must  bear  his  own  burden,  or  give  an 
account  of  himself  and  his  own  actions  to 
God  ;  who  will  then  absolve  or  condemn 
men,  not  as  they  have  done  belter  or  worse 
than  others,  but  as  they  shall  be  then  found 
in  themselves,  absolutely  considered.  It  is  a 
great  error  for  any  man  to  measure  himself 
by  the  measure  of  other  men,  either  by  their 
perfections,  or  by  their  imperfections.  To 
conclude  our  estate  safe,  because  we  are 
not  so  bad  as  others,  or  unsafe,  because  we 
have  not  attained  to  the  perfections  of 
others,  is  alike  dangerous:  God  will  not 
proceed  by  this  rule,  no  more  should  we  ; 
every  man  that  appears  before  him,  shall 
bear  his  own  burden,  and  answer  for  his 
own  sins.  Here  note,  1.  That  how  light 
soever  men  make  of  sin  in  the  commission 
of  it,  it  will  be  found  heavy  and  burden- 
some when  they  come  before  God  to  ac- 
count for  it ;  He  shall  bear  his  own  bur- 
den. Note,  2.  That  the  righteous  God, 
in  the  great  judgment,  will  call  no  man  to 
account  for  the  sins  of  others,  unless  he 
has  some  ways  been  accessary  to  them  ; 
but  everj/  man  shall  bear  his  own  burden 
both  of  guilt  and  punishment. 

6  Let  him  that  is  taught  in  the 
word  communicate  nnto  him  that 
teachetli  in  all  good  things. 

In  this  and  the  following  verses  our 
apostle  enters  upon  a  new  exhortation,  and 
that  is,  to  stir  up  the  Galatians  to  liberality 
and  beneficence  ;  upon  every  fitting  occa- 
sion, to  be  ready  to  distribute,  willing  to 
communicate,  and  to  do  good  unto  all  men. 
And  because  it  is  highly  probable,  that  by 
reason  of  the  prevalency  of  eimr  amongst 
them,  and  the  number  of  false  teachers 
found  with  them,  the  Galatians'  love  to 
the  word,  and  to  the  ministers  and  dis- 
pensers of  if,  was  grown  cold  :  he  first  be- 
gins to  stir  up  their  hherality  towards  their 
teachers,  saying,  T.et  him  that  is  taught  in 


342 


GALATIANS. 


Cliap.  VI. 


the  wordoi  the  gospel,  communicate  unto 
him  that  teacheth  in  all  %\xch  good  things 
as  he  stands  in  need  of.  Learn  hence,  ]. 
That  the  wisdom  of  God  hath  seen  it  fit  to 
teach  men  by  the  ministry  of  man,  not  by  his 
own  immediate  voice,  this  we  cannot  bear ; 
nor  by  the  glorious  angels,  these  would 
rather  terrify  than  teach  us ;  but  by  men 
like  ourselves  doth  the  great  God  instruct 
us.  He  has  appointed  some  to  teacii,  and 
obliged  others  to  be  taught ;  but  the  pride 
of  man  is  grown  to  that  pitch  in  our  days, 
that  almost  every  one  tJimks  himself  suffi- 
cient to  teach,  and  few  have  humility 
enough  to  be  taught.  Learn,  2.  That  it  is 
the  special  duty  of  ministers,  not  only  to 
teach,  but  to  teach  the  word  :  Let  liim 
that  is  taught  i?}  the  word,  that  is,  the 
written  word,  as  dictated  by  the  Holy 
Ghost,  communicate  unto  him  that  teach- 
eth in  alt  good  things.  Our  business  is 
not  to  go  into  the  pulpit  and  read  a  lecture 
to  our  people  out  of  Aristotle  s  Ethics,  or 
Seneca's  Morals,  much  less  to  load  them 
with  the  burden  of  unwritten  traditions; 
but  to  make  known  a  crucified  Saviour  to 
them,  and  the  way  to  eternal  salvation  by 
him.  Learn,  3.  That  seeing  the  ministers 
of  Christ  are  to  give  themselves  wholly  to 
the  work  of  teaching,  &c.  without  being 
entangled  with  the  affairs  of  this  life;  the 
people  whom  they  teach,  and  amongst 
whom  they  spend  their  time  and  strength, 
are  obliged  by  common  equity,  as  well 
as  by  the  command  of  God,  to  allow  them 
a  comfortable  subsistence ;  and,  if  able,  an 
honourable  maintenance:  Let  him  that  is 
taught,  comnuDiicate  to  him  that  teach- 
eth in  all  good  things.  Learn,  4.  That 
the  church's  maintenance  is  only  due  to 
such  ministers  as  are  apt  to  teach,  that  labour 
in  the  word  themselves:  none  have  a  right 
to  the  church's  salary,  which  do  not  per- 
form the  church's  service.  Let  such  lay- 
men as  by  the  impropriations  take  away 
the  vicar's  bread,  and  such  clergymen  as 
eat  the  sweat  of  their  curates'  brow,  con- 
sider how  they  will  answer  it  at  the  bar  of 
God. 

7  Be  not  deceived  ;  God  is  not 
mocked  :  for  whatsoever  a  man 
soweth,  that  shall  he  also  reap.  8 
For  he  that  soweth  to  his  flesh, 
shall  of  the  flesh  reap  corruption  ; 
but  he  that  soweth  to  the  Spirit, 
shall  of  the  Spirit  reap  life  ever- 
lasting. 


Here  the  apostle  offers  several  arguments 
to  consideration,  for  exciting  them  to  the 
fore-mentioned  duty  of  liberality  and  chris- 
tian beneficence  in  general,  and  to  the 
ministers  of  the  word  in  particular  ;  and  the 
first  of  them  is  taken  from  God's  omnisci- 
ency,  who  takes  notice  of  all  the  petty  and 
pitilul  pretences,  pleas,  and  excuses,  which 
men  make,  why  they  cannot  be  so  kind 
as  they  should  be  to  the  ministers  and 
members  of  Jesus  Christ.  Alas !  their  owa 
wants  are  many,  (but  it  is  their  lusts  that 
make  them  so;)  their  burdens  are  great 
upon  them,  and  they  must  provide  and  take 
care  for  themselves  :  but,  says  the  apostle, 
though  you  may  with  these  lying  pretences 
cheat  yourselves,  and  mock  your  ministers 
and  poor  neighbours,  yet  God  is  not,  will 
not,  cannot,  be  mocked.  There  is  no  jug- 
gling with  God,  no  deceiving  of  his  eye; 
man  never  deceives  himself  so  much,  as 
when  he  thinks  to  deceive  God  in  the  least : 
man  may  be  mocked  and  deceived  by  man, 
but  God  can  never  be  mocked  by  man. 
Observe,  2.  St.  Paul  compares  charity  and 
christian  bounty  to  seed  sown,  and  assures 
us,  that  the  crop  we  reap  shall  be  answer- 
able, both  in  quality  and  kind,  and  also  in 
measure  and  degree,  to  the  seed  we  now 
sow ;  Whatsoever  a  man  soijieth,  that 
shall  he  also  reap.  Learn,  That  every 
man's  harvest  hereafter  shall  be  accord- 
ing to  his  seed-time  here.  The  actions  of 
this  life  are  as  seed  sown  for  the  life  to  come ; 
if  the  husbandman  sow  tares,  he  must  not 
expect  to  reap  wheat :  Vor  whatsoever  a 
man  soweth,  that  shall  he  also  reap.  Ob- 
serve, 3.  How  the  apostle  doth  amplify  in 
particular,  what  he  had  before  asserted  in 
general;  namely,  that  such  as  the  seed  is, 
such  will  the  harvest  be.  He  that  soweth 
to  the  fesh,  that  is  plainly,  he  that  spends 
his  substance  upon  his  lusts,  seeking  no 
more  than  the  gratification  of  his  sensual 
desires,  shall  reap  corruption :  that  is,  a 
perishing  satisfaction  only  at  present,  and 
eternal  perdition  afterwards ;  but  he  that 
sows  to  the  Spirit,  he  that  improves  his 
estate  for  God,  for  the  support  ot  the  gos- 
pel, for  the  sustenance  of  his  members,  shall 
of  the  Spirit  reap  life  everlasting.  The 
spirit  of  him  that  raised  up  Jesus  from  the 
dead,  will  also  raise  us  up  at  the  great  day, 
and  reward  our  present  parting  with  the 
things  of  this  world  which  we  cannot  keep, 
with    eternal   life  which    we  shall  never 


9  And   let   us  not    be  vvearv 


Chap.  VI.  GALATIANS. 

well-doing  ;  for  in  due  season  we 
shall  reap,  if  we  faint  not.  10  As  we 
have  therefore  opportunity,  let  us 
do  good  unto  all  men,  especially 
unto  them  who  are  of  the  household 
of  faith. 

The  holy  apostle,  in  these  words,  exhorts 
the  Galatians,  and  in  them  all  christians, 
to  the  practice  ot  one  of  the  most  import- 
ant parts  and  duties  of  the  christian  religion, 
namely,  that  of  doing  good  one  to  anolher: 
and  he  doth  not  barely  excite  us  to  the  duty, 
but  he  exhorts  us  also  to  an  unwearied 
diligence  in  the  doing  of  it,  according  to 
our  ability  and  opportunity.  In  the  ex- 
hortation before  us,  observe,  1.  The  grand 
comprehensive  dutt/  we  are  exhorted  to : 
■well-doing,  and  an  univearied  diligence 
therein.  This  comprehends  all  those  ways 
and  means  whereby  we  may  be  beneficial 
and  useful  one  to  another,  both  to  soul  and 
body, in  spiritual  and  temporal  good  things, 
and  promote  both  the  present  comfort  and 
future  happiness  of  each  other.  Observe, 
2.  The  extent  and  latitude  of  the  duty, 
with  respect  to  its  object,  which  is  all  man- 
kind ;  Let  us  do  good  unto  all.  The 
Galatians  were  in  danger  of  judaizing  in 
their  practice,  as  well  as  in  their  doctrines; 
that  is,  of  loving  none  but  themselves  and 
their  own  countrymen.  For  the  Jews  were 
grown  so  sour  and  ciuirlish  m  their  temper, 
■that  they  would  not  do  the  least  office  of 
kindness  to  any  that  was  not  of  their  own 
nation :  therefore  St.  Paul  here  exhorts 
them  to  extend  their  charity  universally  to 
all  and  every  one  that  is  of  the  same  nature 
with  themselves.  Observe,  3.  The  special 
and  particular  objects  of  our  charity  :  the 
household  of  faith.  Do  good  to  all,  but 
especially  to  them.  By  the  household  of 
faith,  as  appears  by  the  context,  ver.  6. 
are  primarily  meant  the  ministers  of  God, 
the  teachers  of  his  word  ;  these  are  God's 
domestic  servants.  Wherever  there  has 
been  a  people,  there  has  been  a  religion 
professed,  such  as  it  was ;  wherever  there 
has  been  a  religion  professed,  there  have 
been  persons  consecrated  and  set  apart  to 
attend  the  service  of  that  religion,  and  a 
maintenance  provided  for  those  attendants ; 
it  was  so  by  God's  appointment  under  the 
law,  and  by  Clirist's  under  the  gospel,  1 
Cor.  ix.  14.  But  farther,  by  the  household 
offiitii,  we  are  to  understand  the  whole 
collective  body  of  believing  christians,  all 
the  members  of  Christ's  mystical   body  ; 


313 


such  are  very  dear  to  God,  and  ought  to 
be  so  to  us.  Observe,  4.  The  subject  i.t 
this  duty,  or  whom  it  doth  eminently  con- 
cern, all  christians :  As  -we  have  oppor- 
tunity, let  ?is  do  good ;  that  is,  every  one 
of  us;  for  verily  lucre  is  no  condition  in 
the  world  so  mean  and  despicable,  but  it 
yields  persons  an  opportunity  one  way  or 
other  of  doing  good,  if  not  by  tht-ir  purse, 
yet  at  least  by  their  prayers  and  by  their 
example.  Observe,  5.  The  frequency  of 
the  duty  :  As  we  have  oppart unit >/ ;  that 
is,  as  often  as  the  occasions  of  doing  good 
are  presented  to  us,  and  as  long  as  ability 
for  doing  good  is  found  with  us.  Some 
men  defer  doing  good  till  Ihey  come  to 
die,  till  they  come  to  make  tlieir  will ;  that 
unwilling  will  in  which  they  give  God 
a  small  pittance  of  his  own,  because  they 
can  keep  it  no  longer ;  they  will  repent 
when  they  are  dying,  and  bo  cliaritable 
after  they  are  dead.  G(X)d  God  !  how  un- 
willing are  men  to  part  with  either  their 
money  or  their  sins,  as  long  as  they  can 
keep  them  !  But  verily  a  death-bed  charity 
may  be  as  unavailable  as  a  death-bed  re- 
pentance. The  rule  is.  As  we  have  oppor- 
tuniti/,  that  is,  as  often  as  an  opportunity 
is  otliered.  Let  us  decline  no  opportunity 
by  getting  out  of  the  way,  with  some,  when 
a  work  of  charity  presents  itself  unto  us. 
Observe,  6.  The  measure  of  this  duty  :  as 
we  have  ability,  let  us  do  good  unto  all; 
that  is,  proporlionably  to  what  God  hath 
given  us,  let  us  be  willing  to  give  to  others  : 
God  could  easily  level  the  world,  and  give 
every  man  alike;  but  he  is  pleased  to  give 
some  more  than  others,  on  purpose  to  try 
their  graces,  the  charity  and  bounty  of  the 
rich,  the  faith  and  patience  of  the  poor. 
And  verily  an  estate  above  what  sufficeth 
our  occasions  and  necessities,  is  no  farther 
a  blessing  to  us,  than  as  it  puts  an  oppor- 
tunity into  our  hands  of  doing  more  good 
than  others.  Observe,  7.  An  unwearied 
perseverance  in  doing  good  required  at  our 
hands:  Let  us  not  he  -weary  in  •well- 
doing. Though  we  have  done  much  good, 
there  is  room  for  more;  new  objects  will 
appear,  new  occasions  will  arise,  new  op- 
portunities will  present  themselves  unto  us. 
Let  us  never  think  we  can  do  enough,  much  , 
less  too  much  good  ;  the  best  of  beings  are 
most  unwearied  in  well-doing.  God,  Christ, 
theholyangels,  are  never  weary  of  this  bless- 
ed work ;  let  us  never  be  weary  in  imitating 
them  in  that  which  is  their  highest  and 
chiefest  excellency  and  perfection.  Ob- 
serve,  8.    The  argument  and  encourage- 


GALATIANS. 


»44 

nioni  !o  the  cheerful  discharge  of  this  duty  : 
In  due  season  we  shall  reap,  if  we  faint 
not  ;  tiiat  is,  sooner  or  later,  either  in  this 
world,  or  in  the  next,  or  in  both,  we  shall 
certainly  receive  the  reward  of  well-doing. 
We  shall  reap  ;  but  what  ?  Answer,  We 
shall  reap  the  blessing  of  God  upon  all  we 
have,  are,  and  do ;  we  shall  reap  tiie  bene- 
fit and  blessings  of  their  prayers,  to  whom 
we  extend  our  chanty  ;  we  shall  reap  the 
highest  pleasure  and  satisfaction  in  our  own 
minds  of  doing  good,  with  which  no  sen- 
sual pleasure  can  be  compared.  The  re- 
flections upon  any  good  we  have  done,  is 
a  perpetual  spring  of  peace  and  pleasure  to 
us;  the  thoughts  of  it  lie  even  and  easy  in 
our  minds,  and  the  remembrance  of  it  re- 
freshes the  soul  with  a  strange  kind  of  de- 
light and  joy.  But,  Lord  ;  what  tongue 
can  utter,  or  what  heart  conceive,  that  vast 
and  unspeakable  reward,  which  an  unwea- 
ried diligence  in  well  doing  will  meet  with 
in  the  world  ?  It  will  plead  for  us  at  the 
day  of  judgment,  and  procure  at  the  hands 
of' a  merciful  God,  for  the  rich  merits  of 
our  Lord  Jesus  Christ,  a  glorious  recom- 
pence  at  the  resurrection  of  the  just :  and 
proportionable  to  the  degrees  of  our  cha- 
rity, will  be  the  dispensations  of  this  reward. 
From  the  whole  learn.  That  great  are  the 
obligations  which  all  christians  do  lie  under 
of  doing  good  one  to  another,  according 
to  their  abilities  and  opportunities.  Learn, 
2.  That  great  is  the  reward  of  well-doing  ; 
which  christians  may  eye  as  a  motive  to  an 
unwearied  diligence,  and  unfainting  per- 
severance in  well-doing. 

11  Ye  see  how  large  a  letter  I 
have  written  unto  you  with  mine  own 
hand. 

It  is  very  probable  that  St.  Paul  ordinarily 
did  only  dictate,  and  that  some  other  person 
wrote  his  epistles,  as  that  to  the  Romans, 
wrote  by  Terlius,  Rorii.  xvi.  22. — Some- 
times he  only  wrote  the  salutation,  and 
subscribed  the  epistle  with  his  own  hand, 
1  Cor.  xvi.  22.  but  here  he  tells  the  Gala- 
tians  that  he  wrote  this  epistle  to  them  all 
with  his  own  hand,  having  never  wrote  so 
large  an  epistle  wholly  with  his  own  hand 
to  any  church,  as  he  did  to  them.  This  he 
did  for  two  reasons,  L  To  testify  the  fer- 
vency of  his  affection  towards  them,  and 
to  insinuate  how  much  he  loved  them.  2. 
To  evidence  the  sincerity  of  his  endeavours 
for  their  present  and  future  happiness :  to 
accomplish  these  ends,  he  judged  no  pains 


Chap.  VI. 


too  great.  From  whence  learn,  1.  That 
the  faitliful  ministers  of  Christ  will  stick  at 
no  pains,  but  encounter  with  all  difficulties, 
to  advance  the  good  of  souls  in  general,  and 
to  reduce  an  erroneous  and  wandering  peo- 
ple in  particular,  to  the  obedience  of  the 
gospel.  Thus  this  great  apostle,  though 
he  had  upon  hiin  the  care  of  all  the 
churches,  and  consequently  a  multiplicity 
of  business,  many  avocations,  and  a  multi- 
tude of  distractions;  yet,  in  order  to  the 
reclaiming  of  these  Galatians,  who  were 
deeply  tinctured  with  error,  as  well  as  dan- 
gerously tainted  with  sin,  he  redeems  time 
tor,  and  undergoes  the  fatigue  and  trouble 
of,  writing  this  whole  epistle  lo  them  with 
his  own  hand  ;  You  see  how  large  a  letter 
I  have  written  with  mine  own  hand. 
Learn,  2.  That  it  neither  savours  of  pride 
nor  vain-glory  in  the  minislersof  the  gospel, 
if  upon  occasion,  though  sparingly,  they 
make  known  to  the  world  the  great  pains 
they  have  taken  for  promoting  the  good  of 
their  people,  that  so  they  may  be  excited 
the  more  to  bring  forth  fruit  answerable  to 
the  cost  and  culture  which  the  ministers  of 
Christ  have  expended  upon  them.  St. 
Paul  here  sticks  not  to  tell  the  Galatians,  and 
the  whole  world,  the  pains  he  had  been 
at  in  writing  this  large  epistle  with  his  own 
hand  to  them  ;  yet  it  was  not  to  commend 
himself,  but  to  excite  and  encourage  them. 
12  As  many  as  desire  to  make  a 
fair  sliew  in  the  flesh,  they  constrain 
you  to  he  circumcised,  only  lest 
they  should  suffer  persecution  for 
the  cross  of  Christ.  13  For  neither 
they  themselves  wiio  are  circumcised 
keep  the  law  ;  but  desire  to  have 
you  circumcised,  that  they  may  glory 
in  your  flesh. 

Here  our  apostle  returns  to  the  description 
which  he  had  before  given  of  the  false  apos- 
tles, who  though  they  urged  the  necessity 
of  circumcision,  yet  it  was  not  with  any 
sincerity  of  intention  :  it  was  first  to  make 
a  fair  shew  in  the  flesh  :  that  is,  to  make 
a  fair  outward  show  of  reheion,  an  high 
pretence  to  holiness,  by  observing  circum- 
cision, and  the  other  abrogated  rites  of  the 
ceremonial  law.  And  secondly,  this  pre- 
tended zeal  of  theirs  proceeded  froiii  pusil- 
lanimity and  fear,  lest  they  should  suffer 
persecution  from  the  Jews  for  preaching 
the  doctrine  of  the  gospel,  called  here  the 
cross  of  Christ,  because  it  treats  of  a  cru- 
cified Christ.     Now  the  fury  of  these  per- 


Cliap.  VI. 


GALATIANS. 


346 


sc'cutors  was  abated  towards  those  that 
preached  up  circumcision,  but  enraged 
aljuiidatitly  against  those  who  preaciied 
circumcision  down.  Observe  farther,  How 
well  the  apostle  makes  good  his  charge 
against  these  false  aposiles,  the  judaizing 
doctors,  that  they  urged  the  necessity  of 
circumcision  insincerely,  and  for  base  ends  ; 
namely,  because  they  made  no  conscience 
to  keep  the  law  themselves,  but  could  dis- 
pense with  circumcision  well  enough,  if 
they  were  amongst  their  friends,  but  plead- 
ed for  it  when  in  fear  of  their  persecuting 
enemies  ;  thus  liiey  became  all  things  to 
all  711(11,  but  it  was  to  save  themselves. 
And,  lastly,  he  assures  them,  that  they 
urged  circumcision  upon  tiiem,  t/iat  they 
miohl glorii  in  their Jl<sh  ;  that  is,  miglit 
pride  themselves  that  you  were  become  their 
converts,  by  being  circumcised  at  (heir  per- 
suasion, and  be  able  to  boast  of  the  multi- 
tudes of  their  proselytes,  who  received  cir- 
cumcision at  their  instigation,  and  carried 
it  as  a  mark  of  their  instruction.  Learn 
hence,  1.  That  designing  hypocrites  do 
constantly  pretend  high  to  religion,  but 
they  evermore  seek  themselves,  under  a 
preience  of  acting  for  God  and  his  glory  ; 
they  that  constrain  you  to  he  circumcised, 
viatce  a  fair  shew  in  the  flesh.  Learn,  2. 
That  though  it  is  our  duty  to  eschew  per- 
secution when  we  can  fairly  avoid  it,  yet 
we  must  not  part  with  the  least  iota  of 
truti),  01  espouse  the  smallest  error,  to  avoid 
the  sharpest  persecution  ;  They  constrain 
you  to  be  circumcised,  lest  they  should 
suffer  persecution.  Learn,  3.  That  men 
who  talk  loud  of  religion,  and  pretend  high 
to  it,  who  preach  it  to  and  press  it  upon 
others,  but  do  not  conscientiously  practise 
it  themselves,  it  is  an  evident  demonstra- 
tion, that  they  are  men  of  corrupt  minds,  of 
profligate  consciences,  that  do  not  believe 
themselves  ;  for  he  only  believes  what  he 
says,  that  lives  as  he  doth  believe  :  Neither 
they  themselves  -who  are  circu?ncised,  says 
the  apostle,  leep  the  law.  Learn,  4.  That 
there  is  nothing  which  false  teachers  and 
erroneous  seducers  do  so  much  glory  of, 
magnify  themselves  by,  and  pride  them- 
selves in,  as  in  the  number  of  their  prose- 
lytes and  converts,  which  they  look  upon 
as  so  many  trophies  of  their  victory,  and 
speaking  proofs  of  their  unparalleled  abili- 
ties ;  They  constrain  men  to  be  circum- 
cised,  that  they  may  glory  in  their  Jltsh. 

14  But  God  forbid  that  I  should 
glory,  save  in  the  cross  of  our  Lord 


Jesus  Christ,  by  whom  the  world  is 
crucified  unto  me,  and  I  unto  the 
world. 

Having  shown  what  it  was  that  the  false 
apostles  gloried  in,  he  next  shows  what  it 
was  that  he  himself  gloried  in  ;  namely,  in 
the  cross  of  Christ ;  that  is,  in  his  preach- 
ing Christ  crucified,  and  the  necessity  of 
faith  in  him  who  died  as  a  sacrifice  upon 
the  cross.  The  cross  of  Christ  is  taken 
three  ways  in  scripture,  materially,  meta- 
phorically, and  metonymically.  The  ma- 
terial cross  of  Christ  is  that  which  he  died 
upon  at  Jerusalem :  this  the  church  of 
Rome  glories  in  greatly,  but  not  the  apostle. 
The  metaphorical  cross  of  Christ,  is  afflic- 
tions, Luke  ix.  28.  Let  hif?i  take  tip  the 
cross  ;  that  is,  submit  to  any  afflictions. 
God  oft-times  sanctifies  this  cross,  for  the 
crucifyinff  the  hearts  of  his  people  to  the 
world.  But  the  cross  of  Christ  is  taken 
metonymically  for  the  gospel,  the  doctrine 
of  the  gospel,  or  of  him  that  died  upon  the 
cross.  Now  Christianity,  or  the  doctrine 
of  the  gospel,  crucifies  us  to  the  world  : 
first,  by  discovering  to  us  the  great  vanity 
and  emptiness  of  the  world  and  all  the  pe- 
rishing satisfactions  of  it ;  secondly,  bv 
propounding  such  arguments  to  crucify  the 
world,  as  were  never  heard  of  from  all  the 
philosophers  and  wise  men  that  ever  lived 
in  the  world ;  namely,  arguments  taken 
from  the  glory  of  God,  from  the  death  of 
Christ,  from  the  dignity  of  the  soul,  &c. 
Learn  hence.  That  such  a  christian  as  doth 
experimentally  find  his  heart  and  affections 
daily  more  and  more  crucified  to  the  world, 
by  the  cross  of  Christ,  has  unspeakable 
cause  and  reason  sufficient  for  spiritual 
glorying  and  rejoicing.  Question,  Wherein 
consists  not  our  crucifixion  to  the  world  ? 
Answ.  It  consists  not  in  a  vile  esteem  of 
the  world,  as  useless  or  hurtful  ;  or  in  cast- 
ing ofl^  all  care  and  concern  for  the  things 
of  the  world,  as  sinful  and  unnecessary  ; 
nor  is  every  degree  of  desire  after,  love 
unto,  or  delight  in,  the  things  of  the  world, 
inconsistent  with  our  being  crucified  to 
it:  nor  doth  it  consist  in,  or  oblige  us  to, 
the  withdrawing  ourselves  from  all  society 
and  conversation  with  the  men  of  the  world. 
But,  positively,  crucifixion  to  the  world 
consists  in  a  crucified  judgment  and  opin- 
ion of  the  world  :  in  crucifying  our  love 
and  afl't'ctions  to  the  world  ;  in  crucifying 
our  hopes  and  expectations  from  the  world ; 
in  crucifying  our  care  and  concern  for  the 
world  ;  in  crucifying  our  delight  in,  and 


34G 


GALATIANS. 


Chap.  VI. 


our  endeavours  after,  the  world.  Suesf. 
How  doth  a  christian's  being  crucified  to 
the  world,  afford  him  cause  for  unspeakable 
rejoicings?  Ajis.  Thus:  We  may,  and 
ought  to,  glory  in  the  blessed  effect  and 
fruit  of  Christ's  death  in  re-slamping  the 
image  of  God  upon  the  soul,  in  the  certain 
tokens  of  the  love  of  God  :  we  may  glory 
in  the  death  of  Christ's  enemy,  and  our 
soul's  enemy  :  we  may  glory  in  that  where- 
in God  is  glorified,  and  in  that  which  is  the 
earnest  of  our  own  glorification.  Now 
crucifixion  to  the  world,  by  the  cross  of 
Christ,  is  this,  all  this,  and"  tlierefore  war- 
rantably  to  be  boasted  of,  and  gloried  in. 

15  For  in  Christ  Jesus  neither 
circumcision  availeth  any  thing, 
nor  iincireumcision,  but  a  new 
creature. 

Here  the  apostle  subjoins  a  reason  why 
he  gloried  only  in  the  cross  of  Christ,  and 
not  in  those  carnal  ordinances  and  fleshly 
privileges  of  circumcision,  &c.  which  the 
false  apostles  so  much  gloried  in  ;  namely, 
because  circuniciniuu,  nor  u?icircu?ncision, 
neither  the  presence  of  that  ordinance,  nor 
the  want  of  it,  availeth  any  thing,  as  to  our 
acceptance  with  Christ,  and  interest  in 
him  :  but  f/ie  new  creature  is  all  in  all  ;  a 
circumcised  heart,  not  a  circumcised  fore- 
skin, a  renewed  nature,  a  divine  temper  of 
mind,  rendering  us  like  to  Christ ;  this  will 
enable  us  to  love  him,  and  qualify  us  for 
living  with  him  now  in  Christ  Jesus.  That 
is,  now  under  the  christian  dispensation, 
under  the  economy  of  the  gospel,  nei- 
ther the  presence  nor  absence  of  this  out- 
ward badge  of  circumcision  will  avail  any 
thing  to  our  justification  before  God  :  but 
that  which  was  signified  by  circumcision, 
is  the  thing  tliat  pleased  God  ;  namely,  the 
renovation  of  our  nature,  and  becoming 
new  creatures  both  in  heart  and  life.  Learn 
lience.  That  according  to  the  terms  of  the 
gospel  covenant,  or  christian  religion,  no- 
thing will  avail  to  our  acceptance  with 
God,  but  the  real  renovation  of  our  hearts 
and  lives  :  Neither  circumcision  availetli 
any  thing,  nor  uncircumcision,  but  a  new 
creature. 

16  And  as  many  as  walk  accord- 
ins;  to  this  rule,  peace  be  on  them, 
and  mercy,  and  upon  the  Israel  of 
God. 

Observe  here,  1.  The  nature  of  Chris- 
tianity described  :    it  is  a  walk.      Now  a 


walk  is  a  motion,  a  free  and  voluntary  mo- 
tion, an  uniform  and  even  motion  :  it  is  a 
progressive  motion,  and  a  constant  motion. 
Observe,  2.  The  condition  of  this  walk, 
and  that  is  regularity  :  it  is  a  walk  by  rule  ; 
a  christian  is  not  a  lawless  person,  to  range 
and  ramble,  and  run  up  and  down,  as  fancy 
leads  him  ;  but  he  walks  by  rule,  by  the 
rule  of  scripture,  by  the  rule  of  charity. 
Observe,  3.  The  determination  of  that  rule 
which  a  christian  is  to  walk  by  :  it  mu?t  be 
according  to  this  rule.  What  rule  ?  The 
foregoing  verse  declares  it  is  regeneration, 
and  the  law  of  the  new  creature.  As  many 
as  walk  according  to  that  rule ;  when  the 
new  creature  in  the  principles  and  workings 
of  it  is  made  the  ground,  the  pattern,  and 
direction,  of  our  obedience,  and  we  frame 
and  square  all  the  actions  of  our  lives  accord- 
ing thereunto.  Observe,  4.  The  blessed 
privileges  belonging  to  them  that  thus  walk : 
Peace  be  unto  them,  and  mercy :  that  is, 
there  shall  be  peace  and  mercy  to  them  ; 
these  shall  be  their  portion  •,  nay,  they  shall 
be  upon  them  ;  that  is,  in  a  large  and 
plentiful  manner  vouchsafed  to  them.  Ob- 
serve lastly.  The  honourable  mention  which 
the  apostle  makes  of  them  that  thus  walk 
by  scripture  rule,  according  to  the  law  of 
the  new  creature,  written  in  the  heart :  he 
calls  them  the  true  Israel  oj"  Gor/,  the  spi- 
ritual seed  of  Abraham,  the  children  of  his 
faith  ;  which  was  a  thousand  times  greater 
privilege  than  to  be  the  children  of  his 
flesh  :  these  are  the  persons  interested  in 
his  blessings.  Learn  hence.  That  true  and 
inward  peace,  great  and  lasting  peace,  peace 
with  God,  and  peace  with  conscience,  is 
the  assured  portion,  and  shall  be  the  pos- 
session, of  all  and  only  those  who  walk  ac- 
cording to  the  law  of  God,  the  rule  of  the 
creature.  As  many  as  walk  according  to 
this  rule. 

17  From  henceforth  let  no  man 
trouble  me  ;  for  I  bear  in  my  body 
the  marks  of  the  Lord  Jesus. 

The  apostle  having  thus  fully  declared 
the  mind  of  God  in  the  matter  controverted 
betwixt  himself  and  the  false  apostles,  touch- 
ing the  necessity  of  circumcision  ;  he  now 
makes  use  of  his  apostolic  authority,  and 
charges  his  adversaries  to  give  him  no  far- 
ther trouble  or  disturbance,  either  by  gain- 
saying his  doctrine,  or  detracting  from  his 
authority  ;  because  he  bare  in  his  body  the 
marks  of  his  sufferings  for  Christ  Jesus; 
namely,  the  stripes  and  wounds  which  he 


Chap.  I. 


EPHESIANS. 


1)17 


patiently  received  for  the  name  of  Christ, 
and  his  holy  religion,  2  Cor.  x\.23.  Learn 
hence,  That  whatever  hard  measure  we 
meet  with  lor  the  sake  of  Christ,  wiiat 
wounds  and  marks  we  receive  for  profess- 
ing taith  in  linn,  and  persevering  in  obe- 
dience to  him,  he  will  own  them  for  his 
own,  and  give  us  leave  to  look  upon  them 
as  our  own  ;  yea,  to  call  them  his  own, 
as  our  aposlle  did  here  :  I  dear  in  my  body 
the  marks  of  the  Lord  Jesus. 

18  Brethren,    the   grace    of  our 


Lord    Jesus    Christ   be     with    your 
spirit.     Amen. 

Here  our  apostle  closes  his  epistle  with 
his  accustomed  valediction,  most  affection- 
ately praying  that  the  grace  and  favour  of 
Christ,  in  the  sweet  etfccts  of  it,  and  in  the 
sensible  apprehension  of  it,  might  remain 
in  their  souls,  to  enlighten,  sanctify,  comfort, 
and  quicken  them  more  and  more,  that 
from  thence  they  may  derive  and  draw 
abiding  consolation  both  in  life  and  death. 
Amen. 


EPISTLE    OF   ST.    PAUL 


EPHESIANS. 


St  Paul  having  planted  a  famous  cliurch  at  F.ptiesas,  wliich  was  tlie  metropolis  or  chief  city  in  Asia, 
wlicre  he  had  preached  the  i;ospel  for  three  years  witli  eminent  success,  and  being  now  a  prisoner 
at  Rome,  he  justly  feared  lest  they  should  faint  in  their  cliristian  course;  and  accordingly,  to  pre- 
vent it,  lie  writes  this  Epistle  to  the  churches  of  Christ  in  and  about  Ephesus,  to  establish 
Ihem  in  the  faith  he  had  preached  to  them,  wliich  he  was  now  a  prisoner  for,  and  stood  ready  to  seal 
with  his  own  blood. 

And  here  the  good  providence  of  God  toward  St.  Paul  and  them  is  very  remarkable,  that  though  he\vas 
now  a  prisoner  at  Rome,  yet  not  so  close  as  to  be  denied  pen  and  paper.  God  gave  him  favour  in  the 
sight  of  the  keeper,  and  having  work  for  him  to  do  in  prison,  provides  a  keeper  for  his  turn. 

St.  I'aul  is  no  sooner  Nero's  prisoner,  but  he  falls  apreaching  and  writing  too.  Happy  was  it  for  Onesi. 
mus  that  St.  Paul  was  sent  to  gaol,  where  he  was  begotten  in  his  bonds  by  the  preaching  of  the 
gospel;  and  as  happy  was  it  for  the  Ephesians  too,  unto  whom  he  wrote  this  excellent  Epistle,  that 
they  might  be  the  more  comforted  and  confirmed.  The  devil  had  better  have  let  St.  Paul  alone, 
than  thus  imprisoned  him  :  for  no  sooner  was  he  committed,  but  he  falls  both  a-preaching  and 
writing;  at  which  the  gales  of  Satan's  kingdom  fly  open,  and  sinners  come  forth,  to  his  sorrow 
and  shame.  There  are  no  such  ways  to  be  even  with  the  devil  and  his  instruments,  for  all  their 
spite  and  malice  against  us,  as  by  doing  all  the  good  we  possibly  can  wherever  we  come. 

This  excellent  Epistle  divinely  s'eis  forth  the  great  and  astonishing  mysteries  of  our  redemption  and 
reconciliation  by  Jesus  Christ  ;  the  freeness  and  riches  of  God's  grace;  the  admirable  benefits  and 
privileges  of  the  gospel  ;  the  marvellous  dispensation  of  God  to  the  Gentiles  in  revealing  Christ  unto 
them. 

The  principal  parts  of  this  Epistle  are  two,  doctrinal  and  practical.  The  former  is  contained  in 
the  three  first  chapters,  in  which  he  treats  of  the  sublime  privileges  of  our  election,  vocation, 
justification,  and  adoption  ;  the  latter  in  the  three  last  chapters,  in  which  he  exhorts  them  to  constancy 
in  the  faith,  to  preparation  for,  and  patience  under  sufferings,  and  to  live  religiously  in  every  relation, 
by  making  conscience  of  relative  duties  one  towards  another,  as  husbands' and  wives,  parents  and 
children,  masters  and  servants,  in  which  the  life  and  beauty  of  religion  lies;  and  so  closes  and  shuts 
tip  the  Epistle,  wishing  them  all  peace  and  prosperi'y,  and  a  mutual  increase  of  love  and  charity,  and 
advising  them  to  manifest  the  sincerity  of  their  love  to  Christ,  by  the  purity  and  iocorruptness  of 
their  lives  and  conversations. 


CHAP.  I.  which   are  at  Ephesus,  and   to   the 

►AUL,  an  apostle  of  Jesus  Christ    faithful  in  Christ  Jesus  : 
by  the  will  of  God,  to  the  saints        Observe  here,    1.  The  penman  of  this 


348 


EPHESIANS. 


Chap,  I. 


epistle  described  by  his  name,  Paul;  by 

his  office,  an  apostle  ;  by  his  commission 
to  tiiat  office,  the  will  of  God ;  that  is,  by 
the  coiimiand  and  appointment  of  God. 
It  is  matter  of  great  consolaiion  to  tlie  mi- 
nisters of  Christ,  as  well  as  great  satisfaction 
to  their  people,  that  their  calling  is  from 
God,  and  iioi  from  themselves ;  that  they 
spake  not  in  their  own  names,  but  by 
commission  received  from  Christ,  whose 
ambassadors  they  are.  Observe,  2.  The 
superscription  of  tliis  epistle,  the  persons 
to  whom  it  was  directed  and  sent.  To  the 
saints  at  Ephesus ;  so  they  were  ail  at 
Ephesus  by  visible  profession,  and  many 
of  them,  no  doubt,  by  real  sanctification. 
All  the  members  of  the  visible  church  are 
obliged  to  be  saints,  and  the  true  and  real 
christian  is  a  true  and  real  saint.  He  adds. 
And  to  the  faithful  in  Christ  Jesus; 
throughout  all  Asia.  This  pointed  out 
their  duty  to  them,  to  be  not  only  holy  in 
prolession,  but  lailhtui  in  conversation ; 
these  two  words,  saints  and  faithful,  con- 
joined, denote  both  their  dignity  and  their 
duty  ;  their  dignity,  in  standing  near  to 
God,  as  his  children  ;  their  duty,  in  being 
faithful  to  him  as  his  servants.  Observe 
lastly.  He  styles  them  saints  and  faithful  in 
Christ  Jesus ;  intimating,  that  all  our 
grace  and  holiness  must  be  holiness  in 
Christ  Jesus;  that  is  acted  and  exercised 
by  strength  fetched  from  Christ  Jesus,  and 
that  all  our  holiness  must  be  accepted  in 
Christ  Jesus. 

2  Grace  be  to  you,  and  peace, 
from  God  our  Father,  and /rom  the 
Lord  Jesus  Christ. 

These  words  may  be  considered  two 
ways,  1.  As  a  religious  salutation,  taken 
from  the  manner  of  the  Jews,  who  express- 
ed their  desires  for  one  another's  well-doing, 
by  wishing  peace,  that  is,  all  kind  of  hap- 
piness and  prosperity  to  each  other;  Chris- 
tianity doth  neither  forbid  or  abolish,  but 
doth  spiritualize  and  improve,  civility,  hu- 
manity, and  common  courtesy.  2.  The 
words  may  be  considered  as  an  apostolical 
benediction,  in  imitation  of  the  priest's 
blessing.  Numb.  vi.  The  apostles  were 
the  patriarchs  or  spiritual  fathers  of  the 
church  of  the  New  Testament,  as  the  sons 
of  Jacob  were  of  the  Old  ;  accordingly 
they  bless  their  children,  wishing  grace 
from  God  the  Father,  or  grace  ftoin  God 
as  a  Father ;  thereby  denoting,  that  God 
bestows  not  his  grace  as  a  Creator,  but  as 


a  Father  in  Christ,  in  a  discriminating  way 
and  peculiar  manner.  And  peace  from 
our  Lord  Jesus  Christ;  he  being  the 
purchaser  of  our  peace,  he  upon  whom  the 
chastisement  of  our  peace  was  laid,  and  he 
that  made  peace  for  us  by  the  blood  of  his 
cross  ;  and  thereupon  God  of  his  free  grace 
accepts  us,  justifies  us,  and  is  at  peace  with 
us.  Learn,  That  such  as  have  received 
most  grace  from  God,  stand  in  farther 
need  of  supplies  of  grace  from  him  ;  they 
are  thankful  for  peace,  but  they  cannot 
content  themselves  with  peace  without 
grace  ;  they  desire  both  to  have  the  heart 
and  love  of  God  set  upon  them,  as  well  as 
pacified  towards  them  ;  they  desire  to  be 
pardoned,  but  above  all  seek  to  be  beloved 
of  the  Father. 

3  Blessed  be  the  God  and  Father 
of  our  Lord  Jesus  Christ,  who  hath 
blessed  us  with  all  spiritual  blessings 
in  lieavenly  places  in  Christ. 

Observe  here,  1.  The  work  whicli  the 
heart  of  the  apostle  was  set  upon,  and  that 
is,  the  work  of  blessing  God  :  we  bless 
God  one  way,  he  blesses  us  another ;  he 
blesses  us  imperatoriously,  by  commanding 
his  blessings  upon  us  ;  we  bless  him  op- 
tatively,  when  with  thankful  hearts  we 
praise  him,  when  we  wish  well  to  him, 
and  speak  well  of  him.  Lord,  what  an 
infinite  favour  and  privilege  is  this  vouch- 
safed to  us,  not  only  to  pray  to  God  and 
receive  blessings  from  him,  but  to  admit 
us  to  bless  him,  and  to  account  himself  ho- 
noured by  us,  when  we  acknowledge  him 
the  fountain  of  all  blessings  and  blessedness 
to  us  his  creatures  !  Observe,  2.  The  title 
under  which  our  apostle  blessed  him, 
namely,  as  the  God  and  Father  of  our 
Lord  Jesus  Christ.  He  doth  not  say  now 
under  the  gospel,  as  of  old  under  the  law. 
Blessed  be  the  God  of  Abraham,  Isaac, 
and  Jacob ;  or.  Blessed  be  the  Lord  God 
of  Israel ;  but.  Blessed  be  the  God  and 
Father  of  our  Lord  Jesus  Christ.  Where 
note,  1.  He  is  a  God  to  Christ,  in  relation 
to  his  being  man  :  Christ  being  foreordained 
before  the  foundation  of  the  world,  to  the 
work  and  office  of  a  Mediator,  1  Pet.  i. 
20.  and  the  Father  making  a  covenant  or 
federal  transaction  with  him  from  all  eter- 
nity as  Mediator.  Note,  2.  He  is  a  Father 
to  Christ,  and  that  both  as  God  and  man  : 
a  Father  to  him  as  God,  by  eternal  and 
ineffable  generation,  the  one  being  Deus 
gignens,  and  the  other  Deusgenitus  :  thus 


Chap.  I.  EPHESIANS. 

he  was  the  only-begottea  Son  of  the  Fa- 
ther :  and  Father  to  him  as  man,  by  virtue 
of  the  personal  union  of  the  two  natures  in 
Christ,  Luke  i.  32.  Therefore  that  lioly 
thing  shall  be  called  the  Son  of  God. 
Observe,  3.  The  reason  why  under  these 
relations  he  so  atfectionateiy  blesses  God, 
namely,  for  bestowing  blessings,  spiritual 
blessings,  all  spiritual  blessings  ;  and  this 
is  in  or  concerning  heavenly  ihmgs,  which 
tend  to  fit  us  for  heaven  and  eternal  glory. 
And,  lastly,  all  these  blessings  are  confer- 
red upon  us  in  Christ,  he,  by  his  merit, 
hath  purchased  them  ;  he,  as  our  head  and 
advocate,  in  our  name  has  received  them  ; 
by  virtue  of  our  union  with  whom  we  have 
a  right  unto  them,  and  shall  ere  long  in 
heaven  be  fully  and  finally  possessed  of 
them.  Behold  here  the  transcendent  bounty 
and  liberality  of  our  heavenly  Father.  He 
has  more  than  one  blessing  for  his  chil- 
dren, he  has  all  spiritual  and  heavenly 
blessings  for  them,  grace  on  earth,  and 
glori/  in  heaven  ;  grace  to  enable  them  to 
glorify  him  upon  earth,  and  glory  as  the 
reward  of  grace  with  himself  in  heaven. — 
Rejoice,  O  christian,  in  thy  lot  and  portion  ; 
God  himself  hath  but  all  things,  and  so 
hast  thou.  Has  he  all  spiritual  blessings 
in  heaven  in  full  possession  ?  thou  hast 
them  also  in  right  and  title  at  present,  and 
ere  long  shall  enjoy  them  in  lull  fruition. 
Eternally  blessed  then  be  the  God  and 
Father  of  our  Lord  Jesus  Christ,  who 
hath  blessed  us  -with  all  spiritual  blessings 
in  heavenly  places,  or  in  heavenly  things, 
in  Christ. 

4  According  as  he  hatli  chosen 
us  ill  him  before  the  foundation  of 
the  world,  that  he  should  be  holy, 
and  without  blame  before  him  ia 
love  : 

Our  apostle  having  in  the  former  verse 
offered  up  a  very  solemn  thanksgiving  to 
God,  for  blessing  the  Ephesians  with  all 
spiritual  blessings  in  heavenly  things  in 
Christ,  he  comes  in  this  verse  to  discover 
and  declare  the  fountain  fiom  whence  all 
these  spiritual  blessings  did  proceed  and  flow, 
namely,  from  God's  gracious  purpose  in  our 
election  bt-fore  all  time ;  He  hath  chosen 
us  in  him  before  the  foundation  of  the 
•world,  that  xve  should  be  holy,  Sfc. 
Where  note,  1.  The  favour  vouchsafed,  elec- 
tion ;  and  the  fruit  and  product  of  that  fa- 
vour, holiness  of  life  and  conversation. 
Note,  1.  The  favour  and  privilege  vouch- 
safied  by  God,  He  hath  chosen.     This  de- 


340 


notes  the  freeness  of  the  favour :  he  chose 
when  he  might  have  refused.  His  book 
of  life  is  a  book  of  love  ;  the  cause  of  our 
love  is  in  the  object ;  the  reason  of  God's 
love  is  in  himself.  Note,  2.  The  subject  of 
this  favour,  He  hath  chosen  us,  us  Gentiles. 
The  Jews  nnich  gloried  in  their  being  a 
chosen  generation,  a  peculiar  people  ;  we 
Gentiles  are  a  chosen  generation  also; 
they  were  beloved  for  their  lalhur's  sake, 
Abraham's,  we  for  Christ's  sake.  Note, 
3.  The  antiquity  of  this  favour :  Before 
the  foundation  of  the  world;  that  is, 
from  all  eternity.  The  apostle,  to  take  the 
Jews  off  from  boasting,  as  they  did,  that 
the  world  was  made  for  their  sake,  and  that 
the  Messiah  from  the  beginning  of  the 
world  did  enter  into  a  covenant  with  God 
to  redeem  them  especially,  declares,  that  the 
despised  Gentiles  were  elected  and  chosea 
by  God  to  be  an  holy  people  to  himself; 
and  all  this,  in  the  purpose  of  God,  before 
the  foundations  of  the  world  were  laid. 
Note,  4.  God  is  said  to  have  chosen  us 
in  Christ,  as  our  head.  Consider  Christ 
as  God,  so  we  are  chosen  by  him.  I 
know  whom  I  have  chosen,  says  Christ. 
Consider  him  as  a  Mediator ;  so  we  are 
chosen  in  him,  not  cliosen  for  him  :  be- 
cause, not  Christ's  undertaking  for  us,  but 
the  Father's  good  pleasure  towards  us,  was 
the  spring  and  fontal  cause  of  our  election. 
The  truth  is,  God  was  so  far  from  choosing 
the  Gentiles  out  of  faith  foreseen,  that  he 
did  not  choose  them  lor  the  sake  and  obe- 
dience of  Christ  foreseen  ;  God  did  not  love 
us  (rom  eternity  because  Christ  was  to  die 
for  us  in  time,  but  because  he  loved  us 
with  an  everlasting  love ;  therefore  in  the 
fulness  of  time,  Christ  was  sent  to  die  for 
us:  so  that  the  death  of  Christ  was  the 
fruit  and  effect,  but  not  the  cause,  of  our 
election.  No  other  reason,  says  bishop  Fell 
upon  the  place,  can  be  assigned  of  this 
privilege,  but  the  good  pleasure  of  God  ; 
and  if  Christ's  sufferings  were  not  the  cause 
of  our  election,  much  less  our  own  de- 
servings,  as  he  adds  there  ;  Almighty  God 
not  choosing  us  because  worthy-,  but  to 
make  us  worthy  by  choosing  us.  Note, 
5.  The  effect  and  fiuit,  the  benefit  and  end, 
of  this  free  and  ancient  favour  :  That  we 
should  be  holy  and  without  blaine  before 
him  in  love.  "  1.  Holiness  is  liere  declared 
not  to  be  the  cause,  but  the  effect,  of  our 
election  :  God  chose  the  Gentiles  from 
eternity  to  be  his  people,  not  because  they 
were  holy,  they  were  far  enough  from  that, 
being  afar  off  from  God,  but   designing 


350 


EPHESIANS. 


Chap.  I. 


that  they  thus  graciously  choseo  should  be 
holy  ;  initially,  progressively,  and  persever- 
ingly  holy  in  this  life,  and  perfectly  holy 
in  the  next ;  yet  arriving  at  such  a  perfec- 
tion here  in  holiness,  as  to  denominate  us 
blatnetess  in  the  account  of  God,  by  virtue 
of  our  faith  in  Christ,  and  love  to  one 
another.  From  the  whole  learn,  1.  That 
God's  bestowing  all  spiritual  blessings 
upon  us  m  time,  is  the  effect  and  fruit  of 
his  electing  love  from  all  eternity  ;  He 
hath  blesstd  us  with  all  spiritual  bless- 
ings, according  as  he  hath  chosen  us  in 
Christ  before  the  foundation  of  thetvorld. 
Learn,  2.  That  God  hath  chosen  none  to 
happiness  and  glory  hereafter,  but  only  such 
as  are  holy  in  conversation  here,  holy  in 
the  habitual  frame  and  disposition  of  their 
hearts,  and  in  the  general  course  and  tenor 
of  their  lives  and  actions.  Learn,  3.  That 
such  as  are  holy  before  God,  will  endea- 
vour to  walk  unblamably  in  the  sight  of 
man,  in  the  exercise  of  love,  and  in  the 
practice  of  all  the  duties  of  the  second  ta- 
ble, which  are  at  once  evidences  of  our  sin- 
cerity, and  an  ornament  to  our  profession  ; 
That  we  should  be  holy,  and  without 
blame,  before  him  in  love. 

5  Having  predestinated  us  unto 
the  adoption  of  children  by  Jesus 
Christ  to  liimself,  according  to  the 
good  pleasure  of  his  will,  6  To 
the  praise  of  the  glory  of  his  grace, 
wherein  he  hath  made  us  accepted 
in  the  Beloved  ; 

That  is,  "  Having  predestinated  us  Gen- 
tiles, who  in  the  esteem  of  the  Jews 
were  accounted  dogs,  to  be  his  adopted 
sons  and  daughters,  in  and  by  Jesus 
Christ,  in  whom  he  hath  made  us  ac- 
cepted, to  the  abundant  praise  and  glory 
of  his  free  grace  and  mercy."  Observe 
here,  L  That  none  are  the  children  of  God 
by  nature :  none  are  born  sons,  but  made 
sons  ;  not  of  their  own,  but  God's  making ; 
and  in  order  to  this  glorious  privilege,  we 
were  predestinated  unto  the  adoption  of 
children  by  Jesus  Christ.  Observe,  2. 
The  attribute  mentioned  here  by  the  apostle, 
which  moved  God  to  predestinate  us  to  the 
adoption  of  children  :  it  was  the  glory  of 
his  grace  ;  he  mentions  not  the  glory  of 
his  holiness,  the  glory  of  his  justice,  or  the 
glory  of  his  power ;  because  the  glory  of 
his  power  is  manifested  in  making  of  the 
world,  the  glory  of  his  holiness  in  making 


of  his  law,  the  glory  of  his  justice  in  turning 
the  transgressors  of  that  law  into  hell ;  but 
his  grace  he  shows  no  where  so  much  as 
in  the  predestination  of  his  children,  and 
in  what  he  hath  predestinated  them  unto  ; 
he  showeth  indeed  all  his  attributes  herein, 
but  grace  over  and  above  ail  the  rest.  Ob- 
serve, 3.  The  effect  and  fruit  of  this  privi- 
lege, namely,  of  our  being  predestinated 
to  the  adoption  of  children,  and  that  is,  our 
being  made  accepted  in  Christ  the  Beloved  : 
the  word  is  properly  rendered.  He  hath 
made  us  dear,  precious,  and  delightful,  to 
himself;  or  in  one  word.  He  hath  ingrati- 
ated us.  Here  note.  That  as  Jesus  Christ 
is  in  an  eminent  manner  beloved  of  God 
and  accepted  with  him,  so  in  like  manner 
ail  God's  adopted  children  do,  and  shall, 
find  favour  with  God,  and  acceptance 
through  Christ ;  He  hath  made  us  freely 
accepted  in  the  Beloved. 

7  In  whom  we  have  redemption 
through  his  blood,  the  forgiveness 
of  sins,  according  to  the  riches  of 
his  grace  ; 

Our  apostle  having,  in  the  foregoing 
verses,  enumerated  the  great  and  glorious 
privileges  which  the  children  of  God  were 
made  partakers  of  before  all  time,  comes 
next  to  discover  what  they  are  admitted  to 
the  participation  of  in  time :  and  here  in 
this  verse  he  mentions  two  of  them,  name- 
ly, redemption,  and  remission  of  sin.  In 
whom  we  have  redemption  through  his 
blood,  Sfc.  Here  note.  The  privilege  itself, 
redemption  :  the  Redeemer,  Jesus  Christ  : 
the  price  of  his  redemption  paid  down,  his 
blood:  one  fruit  of  this  redemption  in- 
stanced in  for  all  the  rest,  the  forgiveness 
of  sin :  and,  lastly,  the  spring  or  source 
of  all  this,  the  riches  of  his  grace.  Learn, 
\.  The  deplorable  state  into  which  the 
whole  race  of  mankind  was  brought  into  by 
sin  ;  namely  an  estate  of  slavery  and  bond- 
age, and  spiritual  captivity  unto  sin.  Re- 
demption supposes  this  ;  slaves  and  captives 
need  a  redeemer,  none  else  ;  we  are  ail  by 
nature  under  slavery  to  sin,  to  Satan,  and 
the  curse  of  the  law,  and  the  wrath  of 
God.  Learn,  2.  That  there  was  no  delivery 
to  be  had  from  this  slavery  but  by  a  price 
paid  down  to  the  justice  of  God  ;  redemp- 
tion is  a  delivery  by  ransom  and  price. 
Learn,  3.  That  no  other  price  did  or  could 
redeem  us  from  our  miserable  captivity,  but 
the  blood  of  Christ :  We  have  redemption 
through  his  blood.      Learn,  4.  That  all 


Chap. 


EPHESIANS. 


believers,  and  only  they,  have  remission  of  a  mystery,  a  liidden  mystery  :  it  was 
their  sins,  through  the  redemption  pur-  *"  " '""  '" 
chased  for  them  by  the  blood  of  Christ. 
Learn,  5.  That  God's  free  grace,  and 
Christ's  full  satisfaction,  do  stand  well  to- 
getiier  in  the  work  of  redemption  and  re- 
mission of  sin.  True,  God  had  a  satisfac- 
tion from  the  hand  of  our  surety  Christ 
Jesus ;  but  was  it  not  free  grace  and  rich 
mercy  in  God,  to  accept  of  a  surety  and 
a  substitution,  when  tiie  rigour  of  the  law 
required  none,  and  would  admit  of  none, 
but  demanded  that  the  soul  which  sinned 
should  die?  Was  it  not  tree  mercy,  not 
only  to  accept  a  surety,  but  to  provide  a 
surety  for  us  as  God  d'ld,  and  this  surety 
his  own  Son  ?  And  to  deliver  up  this  Son 
to  a  painful,  shameful,  and  accursed  death, 
that  we  might  have  redemption  through 
his  blood,  even  the  forgiveness  of  sins,  ac- 
cording to  the  riches  of  his  grace  ? 

8  Wherein  he  hath  abounded  to- 
ward lis  in  all  wisdom  and  pru- 
dence ;  9  Having  made  known  unto 
us  the  mystery  of  his  will,  accord- 
ing to  his  good  pleasure  which  he 
had  purposed  in  himself: 


361 

hid 


That  is,  in  which  dispensation  of  his, 
namely,  our  redemption  from  sin  and 
wrath  by  the  blood  of  his  Son,  God  the 
Father  hath  discovered  abundant  wisdom, 
wonderful  wisdom,  riches  of  divine  wis- 
dom, to  the  children  of  men.  Taking  the 
words  in  this  sense,  the  observation  is,  that 
God's  sending  his  Son  into  the  world  to 
suffer  in  our  stead,  and  to  satisfy  for  our 
sin,  was  not  only  an  act  of  special  grace 
and  peculiar  favour,  but  also  an  evidence 
and  demonstration  of  wonderful  wisdom  in 
God;  He  hath  abounded  toward  us  in 
all  -wisdom.  O  what  wonderful  wisdom 
appeared  in  the  contrivance  of  the  work  of 
redemption,  and  in  the  accomplishment  of 
it!  What  wisdom,  in  appointing  such  a 
Mediator  as  was  fit  to  reconcile  God  to 
man,  and  man  to  God  !  What  wisdom, 
in  laying  the  platform  and  design  of  the 
gospel  in  such  a  way  and  manner,  as  at 
once  to  advance  the  honour,  and  secure 
the  glory  of  God,  and  to  promote  the  holi- 
ness and  comfort  of  man  !  Observe  next. 
The  description  which  St.  Paul  gives  us  of 
the  gospel,  and  the  preaching  of  it :  it  is 
the  mystery  of  God's  will  revealed  and 
made  known  to  a  lost  world.  Learn, 
That  the  gospel's  method  for  recovering 
and  saving  lost  sinners  by  a  Redeemer,  was 


where  all  the  world  could  never  have  found 
it,  where  angels  and  men  could  never  dis- 
cover it ;  it  was  hid  in  God,  in  his  breast 
and  bosom,  in  his  heart  and  thoughts ;  it  was 
hid  from  angels  ;  nay,  the  churches  knew 
it  before  the  angels ;   yea,  the  angels  learnt 
it  from   the  churches,  Eph.  lii.  10.     Unto 
principalities  and   powers  is  known  bii  the 
church    the  manifold   wisdom    of    God: 
and  as  it  was  hid  trom  angels,  so  from  the 
wise  men  of  the  world,  1  Cor.  ii,  S,  "  We 
preach  the  wisdom  of  God  in  a  mystery, 
even    the   hidden  wisdmii,  which  none  of 
the  princes  of  this  world  knew  ;"    nay,  the 
gospel   was  hid  from  all  the  saints  of  the 
Old   Testament,  comparatively,  nut  abso- 
lutelv,  with  respect  to  that  clear  revelation 
which  we  have  of  the  gospel  now,  it  may- 
be said  to  be  hidden  from  them  then.     O, 
what  obligation  then  do  we  lie  under,  who 
live  under  the  dispensation  of  the  gospel, 
to  acknowledge  what  an  infinite  favour  it 
is  from  God  clearly   to  know  the  mystery 
of  his  will,  concerning  the  redemption  and 
salvation  of  poor  lost  sinners  by  a  Media- 
tor!    God   has  now  revealed  it,  and   he 
desires  all  may  know  and  receive  the  reve- 
lation of  it,  namely,  the  hidden  mystery  of 
his  will.      Observe,  lastly.  What  was  the 
impelling    and    moving   cause    of    God's 
making  known  the  mysteries  of  his  will  to 
a  lost  world  :    it  was  his  own  good  plea- 
sure, which   he  had  purposed   in    himself; 
God's  making   known  the  mystery  of  his 
will  by   the   gospel,  and  his  enlightening 
the  understandings  of  men  savingly  to  ap- 
prehend it,  proceeds  entirely  from  the  pur- 
pose and  pleasure  of  his  own  good  will  ; 
Havincr  made    known   unto  us  the  mys- 
tery of  his  will,  according   to    his   good 
pleasure,  which  he  purposed  in  himself. 

10  That  in  the  dispensation  of 
the  fulness  of  times,  he  might  gather 
together  in  one  all  things  in  Christ, 
both  which  are  in  heaven  and 
which  are  on  earth  :  even  in  him. 

These  words  discover  to  us  the  end  and 
design  of  God,  in  making  known  the  mys- 
tery of  his  will,  that  is,  in  revealing  "the 
gospel:  it  was  to  gather  into  one  universal 
church  both  angels  and  men,  Jews  and 
Gentiles,  under  Christ  their  head,  and  by 
virtue  of  that  union  to  become  one  with 
the  Father,  as  he  and  Christ  are  one. 
Here  note,  1.  That  Christ  is  the  Head  both 
of  angels  and  men  ;  an  head  of  confirma- 
tion to  the  angels,  of  redemption  to  fallet^ 


352 


EPHESIANS. 


Chap.  I. 


man  :  both  angels  and  saints  in  heaven  and 
on  earth  make  up  one  family,  of  which 
Christ  is  the  head  ;  the  angels  are  a  part  of 
the  worshippers  of  Christ  as  well  as  we, 
they  are  a  part  of  his  family  and  house- 
hold ;  the  angels  fill  our  churches  as  well 
as  men,  and  are  present  in  our  congregations 
and  assemblies,  1  Cor.  xi.  10.  Note,  2. 
That  all  mankind  by  nature,  and  as  con- 
sidered in  themselves,  are  under  a  fearful 
dissipation  or  scattering  ;  sin  hath  rent  and 
separated  them  from  God,  from  man,  and 
from  the  blessed  angels.  Gathering  toge- 
ther presupposes  a  foregoing  scattering. 
Note,  3.  That  the  purpose  and  design  of 
God,  in  discovering  the  truths  of  the  gospel 
unto  men,  was  this,  that  he  might  gather 
them  together  into  union  with  Jesus  Christ; 
that  by  virtue  of  that  union,  they  might  be 
one  with  the  Father,  as  he  and  Christ  are 
one  ;  That  in  the  fulness  of  time  he  might 
gather  together  in  one  body  in  Christ  all 
things,  capable  of  eternal  happiness,  both 
in  heaven  and  earth  ;  even  in  him  who  is 
the  head  of  that  body,  whereof  angels  as 
well  as  men  are  members. 

11  In  whom  also  we  have  obtain- 
ed an  inheritance,  being  predesti- 
nated according  to  the  p'.irpose  of 
him  who  worketh  all  things  after 
the  counsel  of  his  own  will  :  12 
That  we  should  be  to  the  praise 
of  his  glory,  who  first  trusted  in 
Christ. 

Our  apostle  having  hitherto  spoken  of 
the  glorious  privileges  of  the  gospel  in  ge- 
neral, he  comes  now  to  make  application 
of  this  his  doctrine,  first  to  the  Jews,  and 
next  to  the  Gentiles  in  particular.  As  to 
the  Jews,  who  were  first  called  by  Christ 
and  his  apostles,  and  who  were  the  first 
that  trusted  or  hoped  in  Christ  for  salvation, 
before  there  was  any  considerable  number  of 
converts  among  the  Gentiles,  he  declares, 
that  these  Jewish  believers,  whereof  himself 
was  one,  had,  in  and  through  Christ,  obtain- 
ed a  right  to  be  God's  portion  and  peculiar 
people  ;  and  that  they  should  not,  by  em- 
bracmg  the  gospel,  lose  that  ancient  privi- 
lege which  their  forefathers  so  mightily 
boasted  of,  and  gloried  in  :  namely,  to  be 
a  chosen  generation,  and  a  peculiar  people  : 
but  together  with  their  being  God's  por- 
tion, they  should  have  a  right  to  an  inhe- 
ritance. In  whom  we  have  obtained  an 
inheritance :  namely,  an  inheritance  in  the 


lieavenly  Canaan,  the  inheritance  of  the 
saints  in  light ;  and  to  this  inheritance 
says  he,  you  have  been  appointed,  God 
having  fore-ordained  that  this  inheritance 
should  be  the  portion  of  all  believers,  and 
the  consequent  of  faith  in  Christ,  by  virtue 
of  which  we  become  the  sons  of  God,  and 
all  this  to  the  praise  of  his  own  glory  ; 
that  is,  to  the  intent  that  his  glorious  attri- 
butes of  wisdom,  goodness,  and  mercy, 
might  be  acknowledged  and  highly  praised. 
Learn  hence,  1.  That  to  be  called  to  faith, 
and  brought  to  believe  in  Christ,  before 
others,  is  a  favour  and  special  prerogative 
which  some  persons  have  above  others. 
We  who  first  believed  in  Christ.  It  is 
an  high  honour  above  all  others,  to  be  in 
Christ  before  others,  Rom.  xvi.  7.  Who 
were  in  Christ  before  7ne.  Learn,  2.  That 
as  all  believers  are  God's  portion,  and  the 
lot  of  his  inheritance,  so  they  do  obtain 
from  him  right  and  title  to  a  lot  and  share 
in  an  inheritance  incorruptible,  undefiled, 
and  that  fadeth  not  away,  reserved  in  the 
heavens  for  them  ;  We  have  obtained  an 
inheritance.  Learn,  3.  That  Jesus  Christ 
the  Mediator,  is  that  person  in,  by,  and 
through  whom,  believers  are  instituted  to 
this  inheritance;  In  whom,  8fc.  Christ 
hath  purchased  this  inheritance  for  them ; 
he  has  promised  it  to  them;  he  has  already 
taken,  and  still  keeps,  possession  of  it  for 
them  ;  and  he  will  put  them  into  the  full 
and  final  possession  of  it  at  the  great  day. 
Learn,  4.  That  the  great  end  and  design 
of  God,  in  all  the  distinguishing  favours 
and  benefits  which  by  Jesus  Christ  we  ob- 
tain from  him,  is  this.  That  we  should  be 
to  the  praise  of  his  glory.  The  words 
may  be  understood,  1.  Passively  ;  the 
praise  of  his  glorv  was  to  be  manifested 
in  them.  2.  Actively  ;  that  the  high 
praises  of  God  were  to  be  set  forth  by 
them. 

13  In  whom  ye  also  trusted,  after 
that  ye  heard  the  word  of  troth, 
the  gospel  of  your  salvation  :  in 
whom  also,  after  that  ye  believed, 
ye  were  sealed  with  that  Holy  Spirit 
of  promise,  14  Which  is  the  ear- 
nest of  our  inheritance,  until  the  re- 
demption of  the  purchased  posses- 
sion, unto  the  praise  of  his  glory. 

Here  the  apostle  recounts  the  favours  and 
privileges  which  the  Gentiles,  as  well  as 
the  Jews,  upon  their  believing  in  Christ, 
were  admitted  to  the  participation  of ;  he 


ciiiip.  r. 


EPHESIANS. 


35  :i 


assures  tliem,  that  in  and  through  Christ 
they  had  obtained  a  right  to  this  heavenly 
inheritance  also,  as  well  as  (he  Jews,  hav- 
ing been  brought  to  trust  and  believe  in 
him  by  hearing  the  word  of  truth,  the  doc- 
trine of  the  gospel,  preaclied  to  them.  And 
next,  that  they  were  sealed  for  the  children 
of  God,  by  the  sanctifying  Spirit  promis- 
ed to  the  sons  of  God,  which  produced  a 
real  renovating  change  in  their  hearts  and 
lives,  and  so  was  a  pledge  and  earnest  of, 
as  well  as  made  them  meet  and  fit  for,  the 
heavenly  inheritance  ;  the  full  enjoyment 
of  which  is  not  to  be  expected  till  tlie  last 
day,  when  (and  not  before)  all  believers 
shall  receive  complete  redemption,  and 
their  bodies  being  raised,  shall  be  reunited 
to  their  souls,  and  both  rendered  perfectly 
and  everlastingly  happy.  The  end  of  God, 
in  all  this  dispensation  of  grace  and  mercy 
to  the  Gentiles,  being  the  same  with  that 
before  inentioned  to  the  Jews ;  namely, 
the  praise  of  his  own  glorious  grace.  Here 
observe,  1.  That  both  the  Gentiles  and 
Jews  are  saved  by  the  same  faith  and 
trust  in  Christ ;  In  whom  i/c  also  trusted  ; 
as  they  have  the  same  common  inheritance, 
so  have  they  the  same  common  affiance 
and  faith  in  Christ.  Observe,  2.  That 
the  faith  of  the  Gentiles  came  by  hearing 
of  the  word  :  In  ■whom  ye  also  trusted, 
after  ye  heard  the  word,  Sfc.  that  is,  pre- 
sently after  they  heard  they  believed  and 
obeyed  ;  Col.  i.  6.  Ye  obeyed  from 
the  very  first  day  that  we  preached  the 
gospel.  What  a  shame  and  reproach 
is  this  to  those  amongst  us,  who  have 
heard  the  gospel  preached  all  their  days, 
yet  never  did  believe  or  obey  the  gospel ! 
Observe,  3.  A  double  encomium  which  the 
apostle  gives  the  gospel  by  which  these 
Gentile  Ephesians  were  converted ;  he 
calls  if,  1.  The  word  of  truth ;  that  is, 
a  word  of  the  most  eminent  and  excellent 
truth.  There  is  no  truth  that  ever  God 
swore  to  but  the  truth  of  the  gospel.  The 
law  is  truth  as  well  as  the  gospel,  but  the 
law  was  made  without  an  oath  ;  had  it 
been  made  with  an  oath,  it  had  never  been 
recalled  ;  the  gospel  is  sealed  with  an  oath, 
and  therefore  shall  never  be  reversed.  2. 
He  calls  it  \\\e  gospel  of  salvation,  and  the 
gospel  of  their  (the  Ephesians')  salvation. 
It  is  called  a  gospel  of  salvation,  because 
the  matter  of  it  is  salvation,  because  the 
offer  of  it  is  salvation,  and  it  declares  the 
only  way  and  means  by  which  lost  sinners 
may  obtain  salvation.  And  the  gospel  of 
their  salvation,  because  God  had  by   his 


Holy  Spirit  made  the  preaching  of  this 
gospel  effectual  for  their  conversion  and 
salvation.  Observe,  4.  The  privilege 
which  the  Ephesian  Gentiles  obtained, 
after  they  had  by  faith  consented  to  this 
gospel  of  salvation :  and  that  was,  their 
sealing  :  After  ye  believed,  ye  were  seal- 
ed with  that  Holy  Spirit  of  promise. 
Where  note,  That  the  privilege  of  sealing 
always  follows  the  duty  of  believing,  never 
goes  before  it.  Sealing  doih  imply  (hat 
precious  and  excellent  esteem  winch  they 
have  with  God.  Nothins;  but  what  is  pre- 
cious is  sealed  by  us.  Who  seals  up  dung 
and  pebbles  in  a  bag  ?  Believers  are  God's 
jewels,  his  treasure,  therefore  sealed.  Seal- 
ing also  is  for  safety  and  security,  for  discri- 
mination, and  for  confirmation.  The  Holy 
Spirit,  by  sanctifying  of  us,  doth  discrimi- 
nate and  distinguish  us  from  the  rest  of  the 
world,  doth  secure  and  preserve  us  from 
the  fatal  danger  of  a  ruinous  apostasy,  and 
doth  also  confirm  our  hopes  of  the  glori- 
ous inheritance.  Observe,  5.  That  the 
Holy  Spirit  is  given  to  believers  in  the 
nature  of  an  earnest ;  sanctifying  grace, 
wrought  in  the  heart  here,  is  a  sure  earnest 
of  glory  hereafter ;  Which  is  the  earjiest 
of  our  inheritance.  An  earnest  binds  the 
bargain,  and  is  a  part  of  the  bargain,  if  it 
be  but  a  shilling  given  as  an  earnest,  it  se- 
cures a  contract  for  a  thousand  pounds- 
Believers  are  to  consider  and  look  upon 
grace,  not  barely  as  grace,  but  as  an  earnest 
of  glory.  O,  be  thankful  to  God  for  his 
sanctifying  Spirit,  not  only  as  subduing 
thy  corruptions,  but  as  a  pledge  and  ear- 
nest of  a  glorious  inheritance.  It  is  a  great 
comfort  to  find  grace  in  the  soul,  as  sanc- 
tifying, as  quickening,  and  renewing ;  but 
a  greater  matter  of  rejoicing  to  find  it  also 
there  as  witnessing,  as  sealing  and  confirm- 
ing, as  a  part  of  our  inheritance  in  glory, 
and  as  a  pledge  and  earnest  of  the  whole. 
Observe,  6.  that  the  Holy  Spirit  of  God 
is  God.  To  sanctify,  to  seal,  to  confirm 
our  hearts,  are  divine  operations  :  he  that 
doth  these,  must  be  a  divine  Person.  True ; 
how  the  Spirit  of  God  is  God,  and  how 
he  proceedeth  from  the  Father  and  Son, 
cannot  be  comprehended  by  our  reason 
and  shallow  understandings.  No  wonder 
that  the  doctrine  of  the  Trinity  is  inexpli- 
cable, seeing  the  nature  of  God  is  incom- 
prehensible ;  our  faith,  then,  must  assent 
to  what  our  reason  cannot  comprehend, 
otherwise  we  can  never  be  christians.  Ob- 
serve, lastly.  That  heaven  is  here  calle<i  a 
possession,  and  a  purchased  possession,  that 
2    A 


354 


EPHESIANS. 


Chap.  I. 


is,  by  the  blood  of  Christ.  A  king's  ran- 
som we  account  a. vast  sum  ;  O,  what  will 
our  ransom  by  the  blood  of  the  Sou  of 
God  come  to  .'  Grace  is  purchased,  and 
glory  is  purchased,  bolh  by  the  blood  of 
Clirist,  Lord  !  what  will  that  glury  come 
to!  In  eternity  we  shall  admire  it,  but 
never  fully  compreiiend  it. 

15  Wherefore  I  also,  after  I  heard 
of  your  faith  in  the  Lord  Jesus,  and 
love  unto  all  the  saints,  IG  Cease 
not  to  give  thanks  for  you,  mak- 
ing mention  of  you  in  ray  prayers  ; 

Observe  here,  1.  Thespecial  duties  which 
St.  Paul  performed  on  the  behalf  of  these 
Ephesians :  he  gave  thanks  for  them,  he 
prayed  for  them,  and  both  without  ceasing. 
I  cease  not  to  give  t/ianks  for  i^ou,  mak- 
ing mention  of  you  in  my  prayers.  Wliere 
note.  How  enlarged  St.  Paul's  heart  was  in 
thankfulness  to  God  for  the  salvation  of 
others,  as  well  as  unwearied  in  his  endea- 
vours in  order  to  their  salvation.  This 
will  be  one  great  exercise  of  our  grace  in 
heaven  ;  namely,  thankfulness  to  God  for 
the  salvation  of  others,  as  well  as  our  own  ; 
and,  verily,  it  ought  to  be  a  mighty  ar- 
gument to  move  the  heart  of  any  one  to 
work  out  his  own  salvation,  when  he  sees 
another,  be  it  his  minister,  his  parent,  his 
master,  or  his  neighbour,  so  solicitous  for 
it,  and  taking  such  care  of  it.  Note  far- 
ther. That  the  duties  of  prayer  and  praise, 
of  supplication  and  thanksgiving,  ought  to 
accompany  one  another :  We  are  never  to 
pray  for  fresh  mercies,  either  for  ourselves 
or  others,  without  giving  thanks  to  God 
for  former  mercies.  Besides,  there  is  no 
such  effectual  way  of  begging,  as  thanks- 
giving ;  he  that  is  spiritually  thankful  for 
what  he  has  received,  engages  God  to  con- 
fer upon  him  the  mercies  which  he  want- 
eth.  Add  to  this.  That  holy  thankfulness 
is  an  evidence  of  true  grace  in  us.  Need 
and  want  will  make  us  beggars,  but  grace 
only  thanksgivers.  Observe,  2.  The  oc- 
casion of  St.  Paul's  prayers  and  praises  on 
the  Ephesians'  behalf;  namely,  his  having 
heard,  i.  Of  their  faith  in  Christ;  2.  Of 
their  love  to  all  saints.— Where  note.  How 
he  joins  faith  and  love  together,  as  the 
two  most  eminent  graces,  and  as  the  two 
great  evangelical  commandments,  faith  in 
Christ,  and  love  to  saints.  But  how  comes 
he  not  to  make  mention  of  their  love  to 
God  ?  Ans.  Because  love  to  God  is  sup- 
posed and  necessarily  included  in  our  love 


to  saints  as  saints ;  for  he  that  loves  them 
that  are  begotten,  much  more  loves  him 
that  begetteth  ;  he  that  loves  the  child  for 
the  father's  sake,  loves  the  father  much 
more  for  his  own  sake.  Note  farther,  It  is 
love  to  saints,  as  saints,  and  to  all  saints 
without  exception,  that  is  the  evidence  of 
true  faith  ;  poor  saints  as  well  as  rich,  weak 
saints  as  well  as  gifted.  There  are  froward 
and  fretful  saints,  passionate  and  peevish 
christians,  who  have  many  infirmities, 
great  infirmities  cleaving  to  them,  though 
disallowed  by  them  ;  yet  these  professing 
christians  are  loved  and  to  be  loved  by  us, 
even  as  a  brother  loveth  all  his  brothers, 
for  his  father's  sake  that  begat  them  all, 
though  one  be  little,  another  lame,  a  third 
crooked,  a  fourth  sickly.  Lord  !  how  far 
are  the  proiessors  of  this  day  from  the 
practice  of  this  duty  !  How  doth  a  little 
difference  in  judgment,  occasion  a  great 
deal  of  judging  and  rash  censuring  one 
another:  Christ  hath  received  us;  why 
should  we  reject  one  another  ?  One  hea- 
ven will  hold  us  all  hereafter ;  why  should 
not  one  communion  hold  us  here  ?  Verily, 
if  children  quarrel  and  fall  out  with  one 
another  at  a  full  table,  there  is  an  enemy 
at  their  back  that  will  quickly  take  away 
the  voider :  if  our  hearts  be  not  turned  sud- 
denly to  one  another,  Almighty  God  will 
certainly  come  and  smite  the  earth  with  a 


17  That  the  God  of  our  Lord 
Jesus  Christ,  the  Father  of  glory, 
may  give  unto  you  the  Spirit  of 
wisdom  and  revelation  in  the  know- 
ledge of  him  : 

These  words  give  us  a  short,  but  very 
comprehensive,  account  of  that  affectionate 
prayer  which  St.  Paul  put  up  to  God  on  the 
behalf  of  these  Ephesians,  newly  converted 
to  Christianity  ;  in  which  observe,  1.  The 
person  whom  he  prays  unto,  God,  under 
a  very  endearing  title,  for  the  strengthening 
of  his  faith  ;  he  styles  him,  not  as  the 
Old-Testament  saints,  the  God  of  Abraham, 
Isaac,  and  Jacob,  but  in  the  language  of 
the  New  Testament,  The  God  of  our  Lord 
Jesus  Christ,  and  the  Father  of  glory. 
The  God  of  our  Lord  Jesus  Christ,  as  he 
is  Man  and  Mediator,  commissioned  of 
him,  and  sent  by  him ;  and  the  Father  of 
glory,  as  being  in  himself  infinitely  glori- 
ous ;  to  whom  all  glory  is  and  ought  to  be 
ascribed,  and  from  whom  alone  it  is  com- 
municated.    Learn  hence.  That  as  all  our 


CI. 


EIMIESIANS. 


355 


prayers  and  requests  are  ami  ouglU  to  Iw 
directed  unto  God  only,  so  in  order  to  our 
having  access  to  Uod  with  assurance  in 
prayer,  it  is  our  duty  to  apply  to  hiui  as 
a  Father,  as  a  Father  in  Christ,  as  a  Father 
in  Christ  to  us,  and  under  this  notion  and 
apprehension  to  strengthen  our  faith  for 
the  obtaining  of  what  we  ask  in  prayer; 
May  the  God  of  our  Lord  Jesus  Christ, 
the  Father  of  glori/,  give  uiito  i/ou,  SfC. 
Ohserve,  2.  The  ereat  and  comprehensive 
blessing  prayed  for;  namely,  divine  illu- 
mination and  spiritual  knowledge;  that 
is,  a  farther  increase  of  that  wisdom  and 
saving  knowledge  of  divine  mysteries, 
whereof  the  Spirit  of  God  is  the  author. 
Learn  hence.  That  as  spiritual  wisdom,  or 
the  saving  knowledge  of  divine  mysteries, 
is  necessary  to  a  christian  ;  so  those  who 
have  a  good  measure  of  this  grace  already 
received,  ought  not  to  sit  down  satisfied 
with  if,  but  aspire  after  farther  measures 
and  degrees  of  it :  spiritual  knowledge  is  as 
necessary  for  increasing  grace,  as  it  is  for 
working  grace  in  the  soul.  Observe,  3. 
The  title  here  given  to  the  Holy  Spirit  of 
God  ;  he  is  styled  the  Spirit  of  •wisdom 
and  revelation  ;  he  being  the  author  of  all 
that  knowledge  in  the  mysteries  of  religion 
which  we  attain  unto,  and  it  being  his 
proper  work  and  office  to  reveal  unto  us 
the  will  of  God  for  our  salvation.  Learn 
hence,  1.  That  believers  themselves,  who 
are  divinely  enlightened  by  the  Holy  Spirit 
of  God,  have  yet  need  of  farther  measures, 
and  fuller  degrees,  of  spiritual  wisdom. 
Learn,  2.  That  the  way  to  obtain  this  fuller 
measure  of  divine  wisdom  and  spiritual 
illumination,  is  to  be  earnest  with  God  in 
prayer  for  his  Holy  Spirit.  So  the  apostle 
here. 

18  The  eyes  of  your  understand- 
ing being  enlightened  ;  that  >e  may 
know  what  is  the  hope  of  his  call- 
ing, and  what  the  riches  of  the  glory 
of  his  inheritance  in  the  saints, 

Our  apostle  proceeds  in  this  verse,  and  to 
the  end  of  the  chapter,  in  a  very  affection- 
ate and  fervent  prayer,  on  the  behalf  of 
the  Ephesians ;  namely,  that  the  blessed 
Spirit  of  God,  the  author  of  all  divine  illu- 
mination, would  farther  open  the  eyes  of 
their  understanding,  formerly  shut  up  in 
heathenish  blindness  and  darkness,  that  so 
they  might  know,  1.  What  is  the  hope  of 
his  calling  :  that  is,  what  high  and  glorious 
hopes  he  had  called  them   unto  ;  for  hope 


liere  is  taken  for  the  object  of  hope>  or  the 
great  and  good  things  hoped  for;  and  it  is 
said  to  be  the  hope  of  thtir  calling,  be- 
cause, at  their  conversion  from  heathenism 
to  Christianity,  they  were  entitled  to,  and 
called  to  the  expectation  of,  these  great  and 
good  things,  which  were  the  object  of  hope. 
Where  nole.  The  Ephesians'  deplorable 
state  before  conversion,  they  were  without 
hope;  and  the  happy  exchange  of  their 
condition  by  embracing  Christianity,  they 
were  begotten  to  a  lively  hope  of  glorious 
things,  which  before  they  were  wholly  igno- 
rant of,  and  strangers  to.  As  a  sinner's  misery 
lies  not  in  what  he  feels,  but  what  he  fears  ; 
so  a  christian's  happiness  consists  not  in 
what  he  has  in  hand,  but  what  he  has  in 
hope :  May  y  ou  hnow  what  is  the 
hope  of  his  calling.  The  second  bless- 
ing which  he  prays  for  on  their  be- 
half, is,  that  they  may  know  what  is  the 
riches  of  the  glory  of  his  inheritance  in 
the  saints  ;  that  is,  say  some,  What  an 
exceeding  glorious  thing  it  is  to  be  a  chris- 
tian !  What  an  exceeding  glory  redounds 
to  God,  by  his  people,  which  are  his  inhe- 
ritance! say  others.  But  most  understand 
the  words  as  a  description  of  heaven,  which 
is  here  called  an  inheritance,  a  rich  inherit- 
ance, a  glorious  inheritance,  in  or  among 
the  saints;  that  is,  the  saints  in  heaven, 
who  hold  that  in  possession  which  the 
saints  on  earth  have  in  hope  and  expec- 
tation. Learn  hence.  That  heaven  is  the 
saints'  inheritance.  An  inheritance  is  an 
estate  that  belongs  to  children,  to  all  such, 
and  none  but  such.  It  is  an  undeserved 
possession,  and  it  is  a  sure  and  certain  pos- 
session. Here  note.  That  Almighty  God 
is  said  in  scripture  to  make  heaven  as  sure 
to  his  saints,  by  all  sorts  of  ways,  as  a  man 
can  make  an  inheritance  sure  to  his  child. 
It  is  theirs  by  promise,  it  is  theirs  by  pur- 
chase, it  is  theirs  by  gift,  it  is  theirs  by  be- 
quest ;  it  is  given  by  will  to  them,  St.  Luke 
xxii.  29.  I  appoint  by  will  unto  you  a 
kingdom.  Can  any  thing  be  surer,  or 
more  ways  made  secure  to  any  person, 
than  this  inheritance  of  heaven  is  to  the 
holy  servants  of  God  ?  But,  farther,  the 
apostle  calls  it  the  riches  of  the  glory  of 
his  inheritance ;  that  is,  a  very  rich  and 
exceedingly  glorious  inheritance :  such 
abundant  riches  and  transcendant  glory 
are  found  in  it,  as  overwhelm  the  mind 
of  man  that  here  enters  upon  the  close  con- 
templation of  it.  Heaven  will  appear  to  be 
a  glorious  inheritance,  if  we  consider  the 
glory  of  the  place,  the  glory  of  the  company, 
2  A  2" 


356 


the  glory  of  the  employment,  and  the  glory 
that  will  be  then  and  there  upon  our  souls 
and  bodies.  Lord,  make  us  meet  for 
this  glorious  inheritance  of  thy  saints  in 
light ! 

19  And  what  is  the  exceeding 
greatness  of  his  power  to  us- ward 
who  believe,  according  to  the  work- 
ing of  his  mighty  power,  20  Which 
he  wrought  in  Christ,  when  he  raised 
him  from  the  dead, — 

The  next  particular  svhich  the  apostle 
prays  for,  on  behalf  of  the  converted  Ephe- 
sians,  is  this,  that  (hey  might  know  or 
sensibly  apprehend,  the  greatness  of  that 
-olivine  power  which  God  had  exerted  ;  first, 
in  their  conversion  ;  next,  in  carrying  on 
that  work  step  by  step,  in  spite  of  all  oppo- 
sition :  then,  in  giving  them  the  exlraordi- 
nary  gifts  of  his  Spirit,  as  miracles,  tongues, 
and  prophecy  ;  also  the  sanctifying  graces 
of  the  Spirit,  as  knowledge,  faith,  hope, 
love,  joy,  and  patience,  to  enable  them  to 
go  on  in  suffering  for  Christ  to  the  utter- 
most ;  and  lastly,  that  they  might  know 
the  exceeding  greatness  of  that  power  which 
God  will  farther  exert  towards  them  as 
believers,  in  raising  up  their  dead  bodies, 
to  enter  upon  that  glorious  inheritance 
which  God  by  promise  insured  to  them  ; 
which  power,  he  assures  them,  would  bear 
some  likeness  to,  and  correspondence  with, 
that  omnipotent  power  which  God  put 
forth,  in  raising  Christ  from  tlie  dead,  and 
advancing  him  to  the  heavenly  glory,  where 
he  is  Lord  of  all.  Observe  here,  What 
an  heap  of  words  our  apostle  makes  use 
of,  to  set  forth  the  power  of  God  in  the 
soul's  conversion  from  the  power  of  sin, 
and  in  tlie  body's  resurrection  from  the 
power  of  the  grave :  he  calls  it  "  power, 
the  power  of  God,  the  greatness  of  his 
power,  and  the  exceeding  greatness  of  his 
mighty  power,  and  the  power  which  raised 
up  Christ  from  the  dead."  Lord  !  what  a 
glorious  power  was  that  which  opened  our 
Redeemer's  grave,  when  he  lay  in  the  heart  of 
the  earth,  with  a  mighty  stonerolled  upon  his 
sepulchre!  May  the  same  Almighty  Pow- 
er break  asunder  all  those  bars  of  unbelief, 
which  keep  our  souls  under  the  power  and 
dominion  of  sin  now,  and  at  the  great 
day  break  in  pieces  the  bars  of  death  and 
the  grave,  that  it  may  be  altogether  im- 
possible for  us  any  longer  to  be  holden  by 
them  :  for  towards  thy  saints,  and  in  order 
to  their  salvation,  thou  dost    engage  the 


EPHESIANS.  Chap.  I. 

uttermost  of  thine  attributes,  the  uttermost 
of  thy  love,  and  the  exceeding  greatness 
of  thy  power ! 

— .\nd  set  him  at  his  own  right 
hand  in  the  heavenly  places,  21 
Far  above  all  principality,  and  pow- 
er, and  might,  and  dominion,  and 
every  name  that  is  named,  not  only 
in  this  world,  but  also  in  that  which 
is  to  come  ;  22  And  hath  put  all 
things  under  his  feet, — 

Our  apostle,  in  these  words,  discovers 
to  us  Christ's  exaltation,  or  that  glory  and 
dignity  which,  after  his  resurrection  and 
ascension,  the  Father  put  upon  him  as 
God-man,  or  Mediator;  far  surpassing  the 
glory  of  all  created  beings.  Now  this  is 
represented  to  us  by  the  notion,  and  un- 
der the  metaphor,  of  Christ's  siding  at 
God's  right  hand.  This  imports,  1.  Ful- 
ness of  rest  and  pleasure,  that  he  quietly, 
securely,  and  everlastingly,  possesses  all 
that  happiness  and  satisfaction  in  heaven, 
which  God  himself  is  possessed  of,  and  de- 
lighted with,  far  above  all  the  pleasures  and 
delightful  satisfactions  which  all  the  glorified 
saints  and  glorious  angels  do  or  can  possi- 
bly enjoy.  2.  It  implies  a  fulness  of  ho- 
nour and  .glory,  of  dignity  and  respect. 
When  Solomon  set  Bathsheba  at  his  right 
hand,  it  was  in  token  of  honour  and  re- 
spect to  her.  Heb.  ii.  9.  we  see  Jesus  to 
be  crowned  with  glory  and  honour,  sitting 
down  at  the  right  hand  of  the  majesty  on 
high.  3.  Christ's  sitting  at  God's  right 
hand,  imports  his  having  all  rule,  domi- 
nion, and  power,  put  into  his  hand,  to  go- 
vern all  things  both  in  heaven  and  on 
earth.  4.  It  imports  and  implies  ability 
to  execute  that  power ;  all  those  royal  glo- 
rious endowments  which  God  filled  the  hu- 
man nature  of  Christ  with,  to  make  him  fit 
to  be  the  supreme  head  of  his  church,  and 
the  great  and  wise  governor  of  the  world  ; 
all  this  doth  God's  setting  Christ  at  his  own 
right  hand  import  and  imply.  In  the  next 
verse  (the  21st)  the  apostle  expresses  more 
plainly,  what  he  had  said  in  the  former 
verse  figuratively  ;  God  hath  exalted  Christ 
(says  he)  far  above  alt  principalities  and 
powers,  7night  and  dominion,  and  everT/ 
name  that  is  named  ;  and  hath  put  all 
things  under  his  feet.  Where  note.  1, 
The  eminency,  2.  The  universality,  of  our 
Lord's  exaltation.  Its  eminency  appears 
in  the  height  of  his  exaltation  ;  he  is  not 
only  above,  hut  far  above,  all  principalities, 


Chap. 


EPHESIANS. 


307 


and  powers,  and  might,  and  dominion  ; 
and  in  the  lowness  ot  the  subjection  of  ail 
thmgs  to  him,  haviii<r  put  all  things  under 
his  feet.  And  tlie  universahty  of  Christ's 
exaltation  appears,  by  mslancing  in  prin- 
cipalities and  powers,  mi^ht  and  domi- 
nion ;  under  winch  lie  comprehends  ail 
things  that  are  excellt-nt  in  heaven  and 
earth,  angels  and  men,  &c.  all  creatures 
whatsoever  being  placed  in  a  decree  of  in- 
feriority beneath  him,  and  in  the  lowest 
stale  of  subjection  under  him.  Whence 
we  learn,  1.  That  the  human  nature  of 
Christ,  and  his  glorified  body,  by  virtue 
of  that  unspeakable  union  between  the  two 
natures  of  Christ,  his  Godhead  and  man- 
hood, is  so  highly  dignified  and  exalted  in 
heaven,  that  all  the  glory  of  heaven  and 
earth,  of  kings  and  emperors,  of  sun,  moon, 
and  stars,  of  the  souls  of  just  men  made 
perfect,  yea,  and  of  the  spotless,  glorious 
angels  themselves,  is  nothing  to  it,  nor 
may  be  compared  with  it.  Christ  sits  now 
in  heaven,  in  our  glorified  humanity  united 
to  his  glorious  deity  ;  that  body  which 
hung  on  an  ignominious  cross  in  blood 
and  gore,  now  shines  brighter  than  ten 
thousand  suns  in  the  kingdom  of  his  Fa- 
ther. AW  this  honour  and  homage,  glory 
and  praise,  dominion  and  power,  is  due  to 
our  Lord  and  Redeemer,  as  the  reward  of 
his  sutferings;  God  hath  set  him  at  his 
own  right  hand,  far  above  all  principali- 
ties and  powers.  Learn,  2.  That  although 
the  mediatorial  kingdom  of  Christ  shall 
cease  at  the  last  day,  (and  be  delivered  up 
by  Christ  unto  his  Father,)  as  to  the  way 
wherein  he  now  administers  it,  by  ruling 
in  the  midst  of  his  enemies,  whom  he  shall 
then  have  finally  subdued  and  destroyed  : 
yet  his  natural  kingdom,  as  God,  shall  ne- 
ver cease,  but  continue  in  the  world  to 
come,  without  end.  Those  words  here, 
not  only  in  this  xrorld,  but  in  the  world  to 
come,  do  show  the  duration  of  Christ's 
kingly  government,  and  that  he  is  king  for 
ever  and  ever,  that  his  kingdom  is  an  ever- 
lasting kingdom,  and  his  dominion  en- 
dureth  through  eternal  ages. 

—And  erave  him  to  be  the  head 
over  all  things  to  the  churcli.  23 
Which  is  his  body,  the  fulness  of 
him  thatfilleth  all  in  all. 

St.  Paul  having  spoken  of  Christ's  so- 
vereignty in  general,  over  all  created  be- 
ings, both  in  heaven  and  earth,  in  the  fore- 
gomg  verses,  doth  in  the   words  before  us 


declare,  that  as  he  is  an  head  of  dominion 
and  authority  to  the  whole  creation  in  ge- 
neral, so  he  IS  an  head  of  influence  to  his 
church  in  particular.  Note,  Christ  was 
given  by  the  Father  to  be  the  church's  head. 
Now,  this  metaphor  of  an  head  implies 
several  things;  as,  1.  Eminency  above 
the  church  ;  as  the  head  is  above  the  mem- 
bers. 2.  Authority  over  the  church  :  the 
head  governs  all  the  members.  3.  One- 
ness of  nature  betwixt  him  and  his  church  : 
to  see  an  head  of  one  nature,  and  mem- 
bers of  another,  is  monstrous.  4.  It  implies 
a  strict,  intimate,  and  close  union  betwixt 
him  and  his  church,  as  betwixt  head  and 
members  ;  which  union  as  to  the  mem- 
bers of  the  visible  church,  is  a  political 
union  ;  but  as  to  the  invisible  members, 
(real  believers,)  the  union  betwixt  Christ 
and  them  is  mystical,  spiritual,  supernatural, 
and  indissoluble.  Lastly,  this  metaphor  of 
an  head,  given  here  to  Christ,  implies  a 
communication  of  influences  from  himself 
unto  all  his  members  ;  an  influence  of 
common  gifts  to  the  visible  members  of  his 
body,  and  an  influence  of  spiritual  life  and 
inotion  to  the  invisible  members,  true  be- 
lievers. Indeed,  Christ  is  the  head  of  angels 
as  well  as  saints,  but  in  diflferent  respects; 
to  angels,  he  is  an  head  of  dominion  and 
government,  an  head  of  authority  and  supe- 
riority ;  but  to  his  church,  he  is  an  head  of 
dominion  and  direction  also  ;  not  only  an 
head  of  authority,  but  an  head  of  vital  in- 
fluence too.  The  angels  are  Christ's  honour- 
ablesubjecls,  butsaintsarethe  mystical  mem- 
bers of  his  body,  the  former  are  as  the  nobles 
in  his  kingdom,  that  attend  upon  his  person, 
but  the  latter  are  the  endeared  spouse  that 
lies  in  his  bosom.  O  glorious  dignity  of 
the  meanest  believer  above  the  highest  an- 
gel !  For  as  the  nobles  in  a  prince's  court 
think  it  a  preferment  and  honour  to  wait 
upon  his  queen,  so  the  glorious  angels  ac- 
count if  no  dishonour  to  them  to  serve  and 
administer  to  the  saints,  to  which  honour- 
able office  they  are  appointed,  Hed.  i.  14. 
namely,  to  be  ministering,  or  serviceable 
spirits,  for  the  good  of  them  that  are  the 
heirs  of  salvation.  As  the  chiefest  servants 
disdain  not  to  serve  the  heir,  so  the  angels 
delight  to  serve  the  saints.  Observe,  2. 
As  the  character  here  given  of  Christ, 
The  head  of  his  church  ;  so  the  honour- 
able title  put  upon  the  church,  she  is  his 
body  :  The  head  over  all  the  church, 
which  is  his  hod?/ ;  not  his  natural,  but 
his  mystical  body.  This  implies,  ).  The 
church's  union   with  Christ,  and   her  rula- 


358 


;PHESIANS. 


Chap. 


lion  to  him.  2.  The  church's  receiving  in- 
fluences from  him,  Ufe,  motion,  and  strengtii ; 
all  which  the  members  of  the  body  receive 
by  virtue  of  union  with  their  head.  3.  It 
implies  the  duty  of  subjection  and  obe- 
dience due  from  the  church  to  Christ,  as 
from  the  members  to  the  head.  4.  It  im- 
plies the  union  and  order  among  liie  mem- 
bers themselves  :  that  as  all  the  members 
of  the  natural  body  sympathize  with,  and 
are  subserviet)t  to,  each  other;  so  should 
ail  the  members  of  the  church,  Christ's 
mystical  body,  employ  their  gifts,  and  im- 
prove their  functions  and  othces,  tor  the 
general  good  of  the  whole,  and  the  mutual 
benefit  and  advantage  of  each  other,  as  be- 
comes the  body  of  Christ,  and  members 
in  particular.  But  especially  the  church  is 
said  here  to  be  the  body  of  Christ,  and  He 
her  head  ;  1.  With  respect  to  a  communi- 
cation of  influences:  Christ  our  head  is  our 
fountain  of  life ;  our  head  is  our  heart 
also,  out  of  it  are  the.  issues  of  life :  from 
him  we  live,  by  him  we  move,  and  our 
spiritual  being  is  derived  from  him,  strength- 
ened and  sustained  by  him ;  the  whole 
church  receives  spiritual  life,  motion,  and 
strength  from  Christ,  as  the  body  doth 
from  the  animating  and  enlivening  soul. 
2.  Christ  is  called  here  the  head  of  the 
church  his  body,  with  respect  to  a  compli- 
cation of  interest,  as  well  as  a  communica- 
tion of  influences.  As  the  head  and  the 
body,  as  the  husband  and  the  wife,  so 
Christ  and  his  church  are  mutually  con- 
cerned for  each  other :  they  stand  and  fall, 
live  and  die,  together;  whatsoever  he  has 
is  theirs;  they  have  nothing  but  through 
him,  they  have  all  things  in  him,  and  by 
him  ;  his  God  is  their  God,  his  Father  is 
their  Father;  his  blood,  his  bowels,  his 
merit,  his  Spirit,  his  life,  his  death,  is  theirs  ; 
and  as  all  that  he  has  is  his  church's,  so  all 
that  he  did  is  for  his  church,  called  here 
his  body.  He  obeyed  as  his  church's 
head  ;  he  died  as  her  head  ;  he  rose,  as- 
cended, and  reigneth,  as  her  head ;  and 
hath  in  his  church's  name  taken  possession 
of  heaven,  as  a  purchased  inheritance  for 
her.  How  fitly  then  may  Christ  be  called 
the  head  of  the  church,  and  the  church  be 
called  the  body  of  Christ  !  Observe,  3. 
How  Christ  came  to  be  the  head  of  his 
church  :  God  the  Father  gave  him  this  au- 
thority, ver.  22.  And  ^ave  him  to  be  head 
over  all  ihinas  to  the  ehurch  ;  that  dig- 
nity and  superiority,  that  dominion  and 
power,  which  Christ  has  over  his  church, 
]s  given  to  him  by  God  the  Father ;    none 


else  was  fit  for  it  but  himself :  and  although 
it  was  due  unto  himself,  yet  it  must  be 
given  him.  Now,  if  Christ  did  not  exer- 
cise any  authority  over  the  church  till  it 
was  given  him,  what  bold  presumption  is 
it,  and  will  it  be,  in  any  person  upon 
earth  to  assume  any  power  over,  or  to 
exercise  any  office  in,  the  church,  when 
never  called  to  it,  nor  authorized  by  Christ 
to  undertake  it  !  We  may  demand  of 
such  confident  undertakers,  as  the  Pharisees 
demanded  of  the  holy  and  humble  Jesus, 
jB?/  -what  authority  dost  thou  do  these 
things  ?  and  ■who  gave  thee  this  autho- 
rity ?  Observe,  4.  The  high  honour 
which  is  put  upon  the  church  by  being 
Christ's  body  ;  by  this  she  becomes  Christ's 
fulness:  The  church  which  is  his  body, 
the  fulness  of  him.  Yet  note.  The  church 
is  not  the  lulness  of  Christ  personal,  but 
of  Christ  mystical ;  not  of  his  natural,  but 
mystical,  body:  every  saint,  and  every 
degree  of  grace  in  a  saint,  is  part  of  Christ's 
fulness.  The  work  of  the  mmistry  then  is 
the  best  and  noblest  work  in  the  world, 
because  it  is  an  adding  to  the  fulness  of 
Christ.  God  had  but  one  Son  in  the 
world  ;  and  he  made  him  a  minister.  And 
if  increasing  the  number  of  converts,  and 
adding  to  persons'  growth  in  grace,  be  an 
addition  to  Christ's  fulness,  then  how  glo- 
rious a  sight  will  the  great  day  afford  when 
Christ  shall  have  all  his  fulness ;  when 
there  shall  not  be  one  saint  wanting  ;  nor 
one  degree  of  grace  in  any  saint  wanting ; 
when  head  and  members  shall  be  both  full, 
full  of  grace,  full  of  joy,  full  of  glory  ; 
when  Christ  shall  be  fully  glorfied  in  his 
saints,  and  they  everlastingly  filled  with 
the  fulness  of  him  that  filleth  all  in  all  ? 
Observe,  5.  The  glorious  title  here  given 
to  our  Lord  Jesus  Christ,  as  head  of  his 
church.  He  filleth  all  in  all;  he  filleth 
all  persons,  both  angels  and  men  ;  he  fill- 
eth all  places,  heaven  with  glory,  earth 
with  grace,  hell  with  horror;  he  filleth  all 
ordinances,  prayer  with  prevalency,  preach- 
ing with  efficacy,  &c.  he  filleth  all  rela- 
tions, fathers  witli  paternal  afll'clions,  mo- 
thers with  maternal  bowels ;  he  fills  all 
conditions,  riches  with  thankfulness,  po- 
verty with  contentment. 

CHAP.  II. 

Tlie  design  and  scope  of  our  lioly  apostle  in  this 
ch.ipter,  is  to  set  fortli  before  the  Ephesiiuis  the 
happiness  of  that  state  and  condition  wliirh,  by 
tlieir  cmbracins  cliristianity,  upon  the  pieacli- 
inp  of  the  gospel,  they  were  brought  into  ;  to 
which  end  and  purpose,  he  shows  them  the  de. 
plorable   misery  of   their  former  conditir.n,   be- 


Chap.  II. 


EPHESIANS. 


359 


fore  convereioii ;  ileclariiiK.  t''"'  l''*'"'  natural 
heathenish  estate,  was  a  state  of  spiritual  dark- 
ness, yea,  of  spiritual  death,  they  beint,'  d<"id 
iu  trespasses  and  sins.  In  which  tliry,  and  the 
whole  lieallien  wnrld  with  them,  didgenerally 
then  lie,  helore  the  publisliinij  of  the  jjnspel, 
R3  appeared  by  their  manifold  idolatries,  which 
the  grace  of  the  gospel  had  both  convinced 
them  of  anil  Unnul  tlum  from.  Accordingly 
the  apostle  thus  bespeaks  them: 

A  ND  you  hntk  he  guickevcd,  who 
were    dead     in     trespasses    and 
sins  ; 

Oliserve  here,  1.  The  deplorable  condition 
whicl)  the  Ephisiuns  were  in  by  nature, 
and  all  persons  with  them  before  their  con- 
version fron\  sin  to  God.  It  is  a  state  of 
spiritual  dtath ;  the  natural  and  unrege- 
nerate  man  is  a  dead  man,  spiritually  dead 
in  sin.  Our  apostle  doth  not  say  they  were 
in  a  dying,  but  in  a  dead  condition  ;  not 
half  dead,  but  altogether  dead.  But  how 
so?  Not  dead  as  to  natural  actions,  they 
can  eat  and  drink ;  not  as  to  rational  ac- 
tions, they  can  reason  and  discourse;  not 
as  to  civil  actions,  they  can  buy  and  sell, 
bargain  and  trade.  Nor  is  the  natural  man 
dead  to  moral  actions;  he  can  pray,  read, 
and  hear  the  word,  meditate  upon  it,  and 
discourse  of  it ;  if  he  please,  he  can  hearken 
lo  the  voice  of  God's  judgments,  consider 
and  call  his  own  ways  to  remembrance. 
But  as  to  spiritual  acts,  to  be  spiritually 
peiformed,  here  he  is  dead,  till  quickened 
by  a  vital  act  of  tiie  Holy  Spirit,  whose 
office  it  is  to  enlighten  blind  eyes,  and 
whose  delight  it  is  to  quicken  and  enliven 
dead  souls.  But  what  doth  this  stale  of 
spiritual  death  imply  ?  Ans-wer,  It  doth 
suppose  and  imply  a  state  of  separation 
from  God,  insensibility  of  that  dismal  state, 
an  impotency  and  inability  to  recover  our- 
selves out  of  tliat  condition,  and  our  loath- 
someness and  offensiveness  to  Almighty 
God,  whilst  we  continue  in  it.  In  short, 
every  unregenerate  man  is  a  dead  man,  in 
a  double  sense.  He  is,  1.  Legally  dead, 
being  under  the  condemnatory  sentence  of 
the  law  ;  we  call  a  man  under  the  sentence 
of  death,  a  dead  man.  2.  Spiritually  dead, 
as  being  destitute  of  a  principle  of  spiritual 
life,  a  quickening  principle  to  enable  the 
soul  to  perform  spiritual  operations.  Thus 
before  regeneration  are  we  dead,  in  oppo- 
sition to  justification:  and  dead  in  oppo- 
sition to  sanctification  also  ;  and  the  fatal 
instrument,  by  which  our  souls  die,  is  here 
discovered,  dead  in  or  b)/  trespasses  and 
sins.  This  is  the  sword  that  kills  souls, 
and  cuts  them  off"  from  God.  You  hath 
he   qtticJcened,  being  dead  in  trespasses 


and  sins.  Observe,  2.  The  choice  and 
singular  privilege  and  favour  vouchsafed  to 
the  Ephesians,  in  and  under  the  power  of 
spiritual  dvath  :  they  were  quickened; 
that  is,  made  spiritually  ahvu  by  the  quick- 
ening or  life-giving  power  of  the  Spirit  of 
God.  A  rtgenerale  num  is  a  living  man; 
he  lives  a  life  of  justification,  which  con- 
sists in  pardon  of  sin.  A  condemned 
man's  pardon  is  his  life ;  and  he  lives  a 
life  of  sanctificat.on,  having  received  I'rom 
the  Holy  Spirit  a  vital  principle  of  grace  in 
all  the  powers  and  faculties  of  the  soul  : 
justification  reconciles  Gud  to  us,  sanctifi- 
calion  reconciles  us  to  God  ;  justification 
takes  away  the  legal  enmity,  sanctification 
the  natural  enmity  between  God  and  us. 
Here  note,  That  the  person  who  is  spiri- 
tually quickened,  is  universally  quickened  ; 
there  is  not  a  faculty  in  the  soul  but  is 
spiritually  dead,  and  therefore  not  a  faculty 
but  must  be  spiritually  quickened.  As 
there  is  an  universal  pollution  in  every 
faculty,  so  must  there  bean  universal  reno- 
vation; for  no  spiritual  duty  can  be  per- 
formed without  it,  no  spiritual  privilege 
can  be  enjoyed  wiihout  it,  and  we  can 
never  be  saved  hereafter,  if  not  spiritually 
quickened  here :  but  if  quickened  aright, 
we  live  a  divine  life,  the  life  (in  some  mea- 
sure) which  God  himself  lives ;  and  this 
must  needs  be  an  excellent  life  and  a  plea- 
sant life  here  on  earth,  and  shall  be  an  ever- 
lasting life  with  Christ  in  heaven:  Who- 
soever liveth,  and  believeth  in  me,  shall 
never  die.  Observe,  3.  The  person  quick- 
ening described  :  You  hath  he  (juickened : 
that  is,  God  the  Father,  who,  chap.  i.  17. 
is  said  to  have  given  them  the  spirit  of 
wisdotn  and  revelation,  in  the  knowledge 
of  himself.  Man,  in  his  natural  state  con- 
sidered, is  unable  of  himself  to  quicken 
himself;  he  doth  not  so  much  as  desire  the 
quickening  grace  of  God,  till  God  gives 
the  grace  of  desire.  Alas  !  the  understand- 
ing is  naturally  so  blind,  the  heart  so  hard, 
and  the  will  so  stout  and  stubborn,  that 
none  but  a  divine  power  can  enlighten  the 
one,  and  efficaciously  incline  the  other:  it 
is  a  change  of  stone  into  flesh,  of  a  dead 
sinner  into  a  living  saint.  A  change  from 
nature  to  grace  requires  as  much  or  more 
divine  power,  than  a  change  from  grace  to 
glory.  To  see  a  creature  naturally  filthy, 
now  to  delight  in  purity  ;  to  see  a  sinner 
that  by  nature  drinks  in  iniquity  like  water, 
now  thirsting  after  righteousness;  to  see 
a  man  that  loathed  the  holy  law  and  holy 
ways  of  God,  now  longing  to  walk  in  them. 


060 


EPHESIANS.  Chap.  11. 


and  to  come  to  an  exact  conformity  to  God 
in  theni ;  these  acts  are  above  nature,  con- 
trary to  nature,  and  consequently  the  God 
of  grace  is  the  author  of  them  :  You  hath 
he  cjuickencd. 

2  Wherein  in  time  past  ye  walk- 
ed accordJMf!:  to  the  course  of  this 
world,  according-  to  the  prince  of  the 
power  of  the  air,  the  spirit  that 
now  worketh  in  the  children  of  dis- 
obedience : 

Our  apostle  having  in  the  former  verse 
described  the  Ephesians  by  their  natural 
state  and  inward  condition,  as  dead  in 
trespasses  and  sins,  doth  in  this  verse  set 
fortli  their  misery  in  respect  of  their  outward 
conversation  ;  they  walked  in  and  made  a 
constant  trade  of  sin.  Wherein  in  Vwte 
past  ye  -walked  according  to  the  course  of 
this  -world.  S^c  Here  note,  1.  Their  con- 
stant and  continued  course  of  life,  set  forth 
by  wai/cii/fr  ;  a  metaphor  frequently  used 
in  scripture,  to  set  forth  the  tenor  of  a  per- 
son's conversation  ;  -wherein,  that  is,  in 
which  sins  in  time  past  ye  walked.  Note, 
2.  The  path  in  which  they  walked,  in 
sins  and  trespasses  :  this  denotes  the  abun- 
dance of  sin  that  was  in  them,  and  com- 
mitted by  them  with  facility  and  ease,  with 
satisfaction  and  delight.  Walking  is  a  mo- 
tion, a  voluntary  motion,  a  progressive  mo- 
tion, a  pleasant  and  delightful  motion  :  it 
is  natural  to  men,  whilst  unrcgenerale,  to 
walk  in  sin  with  some  sort  of  delight  and 
pleasure  ;  but  alas!  it  is  the  pleasure  of  the 
beast,  and  not  of  the  man,  a  sensual,  and 
not  a  rational  satisfaction.  Note,  3.  The 
guides  which  they  are  said  here  to  follow  : 
the  world  and  Satan.  1.  The  world  ; 
that  is,  the  corrupt  course  and  sinful  cus- 
toms of  the  men  of  the  world,  according 
to  the  time  and  place  in  which  they  live; 
for  though  the  world  alters  in  the  course 
and  fashion  of  it,  from  time  to  time,  yet 
it  is,  and  ever  will  be,  the  world  still  ; 
and  the  unregenerate  part  of  mankind  will 
always  walk  according  to  the  course  of  this 
world.  The  second  guide  which  the  Ephe- 
sians followed,  was  Satan,  styled  here  a 
prince,  in  regard  of  that  mighty  power 
which  he  has  in  and  over  the  men  of  the 
world  ;  and  the  prince  of  the  power  of 
the  air,  because  be  exercises  his  power  (by 
God's  permission)  in  the  lower  regions  of 
the  air.  All  the  elements  and  meteors 
stoop  to  his  direction;  when  God  gives 
him  leave  he  can  command^  the  fire,  the 


vvater,  the  winds,  the  thunders ;  all  these 
powers  that  are  in  the  air  he  can  command, 
and  therefore  he  is  called  their  prince  ; 
yet  here  is  a  matter  of  comfort  to  us,  Sa- 
tan is  the  prince  of  the  air  only  ;  if  so, 
when  the  air  shall  cease,  his  kingdom  shall 
cease  ;  when  the  world  is  ended,  his  do- 
minion and  power  is  ended.  Again,  there 
is  farther  comfort  in  this,  Satan  is  prince 
of  the  air,  but  Christ  is  prince  of  heaven 
and  earth,  and  the  air  too  :  both  our  pray- 
ers whilst  we  live,  and  our  souls  when  we 
die,  pass  through  the  air,  but  Satan  can  nei- 
ther intercept  the  one,  nor  stop  the  other, 
in  their  passage  thither.  Christ,  when  he 
ascended  into  heaven,  went  through  the  air, 
this  kinfjdom  of  devils,  and  spoiled  their 
principalities  and  powers  ;  he  entered  hea- 
ven in  the  sight  of  them  all,  and  led  them 
all  captives  m  triumph  at  his  chariot,  so 
that  they  shall  never  hurt  the  souls  of 
his  people,  nor  ever  keep  them  from  heaven. 
Again,  the  devil  is  here  described  by  the 
influence  he  has  upon  the  minds  of  sinners : 
he  XLwrks  in  the  children  of  disobedience. 
Satan's  way  of  working  in  and  upon  ob- 
stinate and  impenitent  sinners,  is  very  pow- 
erful ant!  efficacious.  Hence  it  is  said  here, 
1.  That  they  are  led  by  Satan,  they  -walk 
according  to  the  prince  of  the  power  of 
the  air  ;  that  is,  according  to  his  guidance, 
according  to  his  mind  and  will.  He  has 
them  at  his  beck  :  he  says  to  one  sinner. 
Go,  and  he  goeth  ;  and  to  another.  Come, 
and  he  cometh.  2.  They  are  excited  and 
assisted  by  Satan  :  he  -works  in  them,  and 
suggests  evil  thoughts  to  them  ;  he  filled  the 
heart  of  Ananias  and  Sapphira  to  lie  unto 
the  Holy  Ghost  ;  he  put  a  lie  first  into 
their  hearts,  and  then  into  their  mouths. 
Now  from  hence  we  may  infer,  that  the 
Holy  Spirit  of  God  doth  also  inwardly  work 
in  pious  persons,  enabling  them  to  will  and 
to  do  according  to  his  own  good  pleasure. 
For  it  is  unreasonable  to  conceive  that  the 
evil  spirit  should  have  more  power  over 
the  children  of  disobedience,  in  whom  he 
dwells,  than  the  good  Spirit  has  in  those 
pious  persons,  in  whose  hearts  he  is  said 
to  dwell.  Surely  the  Spirit  of  God  doth 
more  to  the  saving  of  souls,  than  the  devil 
can  do  to  the  damning  of  them. 

3  Among  whom  also  we  all  had 
our  conversation  in  times  past  in  the 
lusts  of  our  flesh,  fulfilling  the  de- 
sires of  the  flesh  and  of  the  mind  ; 
and  were  by  nature  the  children  of 
wrath,  even  as  others. 


Chap.  II. 


EPHESIANS. 


361 


Our  apostle  in  tliese  words  is  supposed 
to  set  forth  the  condition  of  the  Jews  by 
nature,  as  he  had  done  before  of  the  Gen- 
tiles ;  and  that  he  declares,  that  even 
tiiey  had  their  conversation  amongst  the 
number  of  disobedient  persons,  and  were 
no  less  obstinately  rebellious  against  God 
than  the  disobedient  Gentiles,  following 
the  motions  of  thiir  corrupt  lusts  and  vile 
affections:  nay,  he  affirms  roundly,  con- 
cerning himself  and  all  the  Jews,  without 
exception,  that  as  to  tlieir  way  and  course, 
whilst  unregenerate,  they  did  whatsoever 
their  corrupt  minds  willed,  liked,  and  in- 
clined to  ;  and  as  to  their  state,  were  by 
nature  children  of  wrath,  as  ?nuch  as 
others  ;  yea,  even  as  much  as  the  despised 
Gentiles  were.  Here  note,  1.  The  case  of 
all  men,  Jews  and  Gentiles,  alike  described, 
children  of  wrath  ;  that  is,  our  estate  and 
course  is  such  by  nature  as  deserves  destruc- 
tion, as  tends  to  and  will  end  in  destruction, 
without  the  renewing  grace  of  God.  Note, 
2.  The  rise  of  this  case,  expressed  by  na- 
ture:  which  implies,  1.  The  term  from 
which  this  commences,  namely,  from  the 
first  receiving  of  our  beings  and  natures 
from  our  immediate  parents,  and  together 
with  the  depravation  of  our  natures  we  re- 
ceived an  obnoxiousness  to  the  wrath  and 
curse  of  God.  2.  It  implies  the  ground  for 
which  this  wrath  doth  impend  and  hang 
over  us,  namely,  for  that  depravity  of  na- 
ture which  since  the  fall  is  found  with  us. 
Learn  hence,  1.  That  original  corruption 
is  universal  to  all  mankind,  both  Jew  and 
Gentile.  2.  That  this  original  corruption 
leads  to,  and  will  lodge  under,  eternal 
wrath,  every  person  in  whom  regeneration 
and  transplantation  into  Christ  are  not 
found  :  We  -were  by  nature  the  children 
of  wrath,  even  as  others. 

4  But  God,  who  is  rich  in  mercy, 
for  his  great  love  wherewith  he  loved 
us,  5  Even  when  we  were  dead  in 
sins,  hath  quickened  us  together 
with  Christ  ;  (by  grace  ye  are 
saved  ;) 

St.  Paul  having  set  forth  that  miserable 
state,  which  both  Jews  and  Gentiles  were 
in  by  nature,  namely,  dead  in  sins,  and 
children  of  wrath  ;  he  doth  next  set  forth 
their  deliverance  from  that  woeful  estate,  by 
the  rich  mercy  and  free  grace  of  God  :  God, 
who  is  rich  in  mercy,  ^-c.  Here  observe, 
1.  The  author  of  our  deliverance,  God: 


and  the  moving  or  impulsive  cause  of  if, 
rich  mercy  and  ^reat  love.  Where  note. 
That  God  hath  done  more  for  us,  infinitely 
more,  than  he  did  for  the  angels :  he  show- 
ed love  to  them,  but  mercy  to  us  ;  they  are 
vessels  of  honour,  but  we  are  vessels  of 
mercy  :  the  object  of  mercy,  is  a  creature 
in  distress  and  misery. — Note  farther.  That 
all  the  attributes  in  God  are  subjected  to 
his  love;  this  is  the  great  prevailing  at- 
tribute which  sways  all  the  rest:  which 
way  love  goes,  all  attributes  go ;  mercy, 
power,  justice,  and  wisdom,  they  all  work 
in  subordination  to  love,  they  are  all  at 
love's  beck,  and  love  sets  them  all  on  work 
for  the  good  and  benefit  of  the  object  loved. 
Note,  3.  That  the  love  which  God  bears 
to  the  children  of  men,  is  a  great  love  : 
and  the  mercy  which  was  set  on  work  by 
it,  is  rich  mercy :  his  love  so  great,  that  it 
can  never  be  expressed  ;  his  mercy  so  rich, 
that  it  can  never  be  conceived  :  rich  mercy 
is  abundant  mercy,  inconceivable  mercy, 
inexhaustible  mercy,  sure'mercy.  Note,  4. 
The  blessed  effects  and  fruits  of  this  great 
love  and  rich  mercy  in  God  towards  the 
Ephesians,  in  quickening  them  when  dead, 
in  saving  them  when  lost,  in  doing  all 
things  for  them  when  they  had  undone 
themselves;  God,  who  is  rich  in  mercy — 
even  when  we  were  dead  in  sins,  hath 
quickened  us  together  with  Christ.  Learn 
hence.  That  poor  lost  sinners  do  stand  in 
need  of  all  the  riches  of  mercy  that  are  in 
God,  in  order  to  their  regeneration  and 
salvation  :  if  ever  we  be  saved,  it  is  the 
riches  of  mercy  that  must  save  us.  Note, 
5.  How  the  apostle  ascribes  the  whole 
work  of  their  salvation  to  God's  free  grace, 
in  opposition  to  any  merit  or  worth  in  the 
persons  to  be  saved :  By  grace  ye  are 
saved.  Learn  hence.  That  the  dependency 
our  salvation  has  in  the  whole,  and  in  all 
the  parts  of  it,  upon  the  free  grace  of  God, 
is  the  great  thing  which  St.  Paul  delighted 
to  discover  and  make  known  to  us  here  : 
By  grace  ye  are  saved ;  and  he  asserts  it 
again,  verse  8.  By  grace,  Sfc. 

6  And  hath  raised  us  up  together, 
and  made  us  sit  together  in  heaven- 
ly places  in  Christ  Jesus  ; 

The  apostle  here  instances  in  two 
branches  more  of  that  salvation,  which  he 
had  in  the  foregoing  verse  affirmed  to  be 
of  grace,  namely,  that  of  our  resurrection 
and  glorification  ;  both  which  are  yet  to 
come,  and  yd  they  are  spoken  of  as  al- 


362 


ready  past :  when  the  Father  raised  and 
glorified  Christ,  all  believers  were  raised 
and  glorified  in  him  ;  for  in  his  resurrection 
and  glorification  lie  did  sustain  the  quality 
of  a  public  person,  representing  his  whole 
church  as  their  head  and  husband ;  and, 
accordingly,  believers  are  and  may  be  said 
to  be  raised  already,  and  glorified  already, 
not  in  their  own  persons,  but  in  Christ 
their  head.  The  apostle  says,  God  has 
raised  us  up,  and  has  ??iade  us  sit  toge- 
ther ;  not,  he  shall  raise  us,  and  uill  make 
us  sit ;  to  denote  the  dependency  which 
our  resurrection  and  glorification  has  upon 
Christ's,  as  the  etTects  depend  upon  the 
cause,  and  also  tlie  undoubted  certainty 
that  they  shall  come  to  pass,  Christ's  re- 
surrection and  glorification  being  a  pledge 
of  ours.  Learn  hence,  1.  That  Christ  rose 
from  the  dead,  and  ascended  up  into  heaven, 
not  as  a  private  person,  but  as  the  common 
head  and  parent,  root  and  representative, 
of  his  church  and  people  ;  so  that  what  he 
has  done,  they  may  be  said  to  have  done  : 
they  rose  in  him,  and  are  set  down  in  hea- 
ven in  him  ;  and  blessed  be  God  lor  the 
well-grounded  hopes,  that  as  we  now  sit 
together  in  Christ,  so  ere  long  we  shall 
for  ever  sit  together  with  Christ.  Learn, 
2.  That  Jesus  Christ  is  the  cause  of  our 
resurrection  and  glorification,  he  is  the 
efficient  cause,  the  meritorious  cause,  and 
exemplary  cause,  of  our  resurrection  and 
glorification.  Learn,  3.  From  the  phrase 
here  used  of  sitting,  and  of  sitting  toge- 
ther in  Christ,  that  believers  shall  certain- 
ly partake  of  the  same  kingly  state  and 
dignity,  of  the  same  honour  and  giory,  of 
the  same  delight  and  pleasure,  of  the  same 
rest  and  tianquillity,  of  the  same  state  and 
security,  with  Christ  in  heaven.  He  hath 
made  us  sit  together  in  heavcnli/  places 
in  Christ  Jesus. 

7  That  in  the  ages  to'  come  he 
might  shew  the  exceeding  riches  of 
his  grace,  in  his  kindness  toward 
us,  througii  Christ  Jesus. 

These  words  are  expressive  of  the  final 
cause,  or  special  end,  of  that  salvation 
which  God  propounded  in  his  gracious 
workings  upon  the  hearts  of  these  Ephe- 
sians;  namely,  that  in  all  present  and 
succeeding  ages,  to  the  end  of  the  world, 
he  might  give  a  convincing  proof  and 
example  of  the  exceeding  riches  of  his 
grace,  for  the  encouragement  of  the  greatest 
sinners  to  hope  for  mercy  in   and  through 


EPHESIANS.  Chap.  II. 

our  Lord  Jesus  Christ.  Learn  hence.  That 
the  instances  and  examples  of  God's  mer- 
cy, grace  and  goodness,  love  and  kindness, 
towards  lost  sinners,  in  one  age,  are  and 
ought  to  be  an  encouragement  to  future 
generations  to  hope  in  the  same  mercy,  to 
draw  nigh  to  the  same  fountain  of  rich 
grace,  for  pardon  of  sin,  and  salvation  by 
Christ.  O  !  when  we  consider  that  others 
as  unworthy  as  ourselves  (these  Ephesians, 
for  instance)  have  been  admitted  to  the 
participation  of  such  divine  favours,  Lord, 
what  encouragement  is  it  to  us,  and  to 
others,  to  venture  our  salvation  upon  the 
same  grace  !  Verily,  the  primitive  chris- 
tians were  intended  by  God  as  patterns  of 
grace  to  succeeding  christians  ;  nay,  God 
did  not  only  design  them  as  patterns,  but 
as  pledges,  that  he  would  go  on  as  he  had 
begun,  in  aller-ages  to  magnify  the  riches 
of  tiis  grace,  in  the  conversion  of  the  vilest 
and  worst  of  sinners. 

8  For  by  grace  are  ye  saved 
through  faith  ;  and  that  not  of 
yourselves;  it  is  tlie  gift  of  God; 
9  Not  of  works,  lest  any  man  should 
boast : 

In  these  words  our  apostle  informs  the 
Ephesians,  and  in  them  all  succeeding 
christians,  that  their  complete  salvation, 
from  the  first  to  the  last,  from  the  lowest 
to  the  highest  step,  depends  upon  God's 
free  favour  and  grace  in  Christ,  and  not 
upon  any  merit  or  desert  in  ourselves ; 
works  having  no  meritorious  or  causal 
influence  upon  our  salvation,  (for  they  are 
not  causes,  but  effects,  of  that  grace  by 
which  we  are  saved,)  to  the  intent  that  all 
boasting  may  be  excluded,  and  that  all  the 
saints'  glorying  may  be  in  God,  and  not  in 
themselves.  Note  here,  1.  That  believers 
are  saved  already,  in  some  sense;  not 
only  because  they  have  salvation  begun 
in  their  new  birth  here,  but  they  have  al- 
ready a  right  and  title  to,  yea,  a  pledge  and 
an  earnest  of,  complete  salvation  :  believers 
are  saved  here.  Note,  2.  Tl)at  the  belie v- 
ers'  salvation  is  through  faith  m  Jesus  Christ. 
Note,  3.  That  faith,  by  and  through  which 
they  are  said  to  be  saved,  is  not  of  them- 
selves, it  \%\hegift  of  God:  faith  is  the 
gift  of  God  as  well  as  Jesus  Christ,  and 
the  one  as  necessary  as  the  other ;  for  as 
the  only  way  to  heaven  is  by  Christ,  so 
the  only  way  to  Christ  is  by  faith  ;  as  sin 
has  put  a  vanity  into  the  creature,  so  unbe- 
lief puts  a  vanity  in  Christ,  that  he  should 


Chap.  H. 


EPIIESIANS. 


ao;) 


profit  us  nothing.     Wrestle  we  then  witli 
God  in  prayer  tor  a  believing  heart. 

10  For  we  are  his  workniansliip, 
created  in  Christ  Jesus  unto  good 
works,  which  God  l)a(h  before  or- 
dained that  we  sliotiUl  walk  in  them. 

Our  apostle  having  in  the  foregoing  ver>es 
asserted  the  whule  ot  our  salvation  to  be  of 
grace,  and  not  of  works,  lest  by  niagnitying 
of  grace  he  should  seem  wholly  to  set  aside 
good  works,  and  the  necessity  of  a  holy 
life;  he  declares  in  this  verse,  that  chris- 
tians are  ordained  to  them,  created  and  pre- 
pared for  them,  and  consequently  they  are 
eiil'cts  flowing  from  grace,  though  not 
causes  producing  grace.  We  are  his  wor/c- 
viainlup  ;  1.  hi  our  natural  capacity,  as 
men.  2.  In  our  civil  capacity,  as  such  or 
such  men,  high  or  low,  rich  or  pnor.  3. 
In  our  spiritual  capacity,  as  saints  ;  tins 
is  intended  heie  :  believers  are  God's  work- 
manship, as  such,  by  supernatural  renova- 
tion and  spiritual  regeneration  ;  they  are 
not  only  once  made,  as  other  persons,  but 
they  are  new  made,  as  saints  ;  not  by  re- 
ceiving new  faculties,  but  new  qualities; 
for  grace  is  not  a  substantial,  but  a  qualita- 
tive, change.  Lord,  as  we  are  all  thy  work- 
manship by  natural  creation,  let  us  be  so 
by  gracious  renovation  likewise  !  Created 
in  Christ  Jesus  unto  good  •works.  Ob- 
serve here,  1.  The  manner  of  this  work- 
niansliip, created :  this  denotes  two  things; 
].  That  in  their  new  making,  they  were  in- 
fended  to  good  works:  this  was  God's 
mind  and  meaning  in  fore-ordaining  that 
they  should  u-alk  in  them.  2.  That  in  their 
new  making  they  were  fitted  and  prepared 
for  good  works,  therefore  did  they  receive  a 
new  nature  from  God,  new  principles,  new 
affections,  new  dispositions  and  inchna- 
tions,  on  purpose  to  fit  them  for  an  holy 
life,  fruitful  in  good  works.  Here  note. 
That  as  good  works  are  antecedently  neces- 
sary to  salvation,  so  renewing  grace  is  abso- 
lutely necessary  to  good  works  ;  therefore 
before  there  can  be  a  good  work,  there  must 
be  a  good  workman,  and  that  good  work- 
man must  be  God's  workmanship,  created 
anew  through  the  power  of  God.  Ob- 
serve, 2.  The  meritorious  cause  of  this  spi- 
ritual workmanship;  and  that  is,  Christ  Je- 
sus ;  We  are  his  laorkmanship,  created  in 
Christ  Jesus  ;  that  is,  through  the  inter- 
vening mediation  of  Christ  Jesus.  The 
life  which  we  live  in  this  new-crealion 
state,  namely,  a   life  of  holiness,  it  is  pur- 


chased by  his  death,  produced  by  his  Spi- 
rit;  all  spiritual  hie  comes  from  God, 
through  Christ  as  a  Mediator;  lie  is  a 
quickening  liead  and  lile-giviiig  spirit  ; 
1  John  iv.  9.  God  sent  his  Son  that  wc 
7night  live  bx/  him  ;  Christ  is  first  our  ran- 
som, and  then  the  lount;iin  of  lite  unto 
our  souls  :  created  in  Christ  Jesus.  Ob- 
serve, 3.  The  final  cause  of  this  divine 
workmanship;  and  that  is,  to  i>ood works ; 
all  those  that  are  new  creatures  are  created 
unto  good  works;  so  that  a  holy  hie  is 
the  necessary  fruit  of  their  new  creation. 
New  creatures  are  not  to  live  idly,  much 
less  to  live  wickedly  ;  but  to  make  consci- 
ence of  every  duty,  to  bring  forth  fruit  of 
piety  towards  God,  of  righteousness  towards 
our  neighbour,  of  love  and  universal  cha- 
nty towards  all  mankind.  Which  God 
hath  before  ordained  that  ive  should  -walk 
in  them  :  that  is,  God  hath  before  pre- 
pared these  works  for  us,  and  also  prepared 
us  for  them :  he  has  prepared  these  works 
for  us,  first  by  his  decree  and  purpose  ;  he 
that  ordained  the  end,  salvation,  hath  ap- 
pointed good  works  as  the  means  thereto, 
by  his  precept  and  command.  Mic.  vi.  8. 
He  hath  shewed  thee,  O  man,  what  is 
good,  Si'c.  And  as  God  hath  prepared 
these  works  for  us,  so  he  hath  prepared  us 
for  them  by  his  Holy  Spirit,  making  our 
hearts  fit  for  our  work,  by  enlightening 
our  minds,  and  inclining  our  wills.  Learn 
hence,  That  new  creatures  are  both  ordain- 
ed and  obliged  to,  and  also  fitted  and  pre- 
pared for,  good  works:  God  will  have  his 
children  distinguished  from  others  by  the 
good  they  do,  as  well  as  the  devil's  chil- 
dren are  characterized  by  Ihe  mischief 
which  they  do.  Observe,  lastly,  The  con- 
stancy of  the  christian's  duty  declared,  with 
reference  to  good  works  :  he  is  to  xualk  in 
thetn.  Now,  walking  denotes  and  implies 
both  a  way  and  action.  Walking,  1.  It 
implies  a  way  ;  and  intimates  plainly  to 
us,  that  good  works  are  the  way  and 
means  to  obtain  salvation  :  we  can  never 
come  at  heaven  as  the  end,  but  by  walking 
in  the  path  of  good  works  as  the  way  and 
means.  2.  An  action  :  walking  denotes 
spontaneity  in  the  principle,  progress  and 
perseverance  in  the  motion  ;  he  that  walks, 
goes  forward,  gets  ground,  gives  not  over 
till  he  comes  to  his  journey's  end.  A  good 
man  is  as  diligent  and  zealous,  as  constant 
and  persevering,  in  good  works  as  if  he 
were  to  be  saved  for  them  and  by  them; 
and  at  the  same  time  relics  by  faith  on  the 
merits  of  the  Mediator  for  his  acceptance 


d64 


EPHESIANS. 


Chap.  II. 


with  God,  renouncing  all  confidence  in 
his  own  good  works ;  he  knows  they  can- 
not justify  themselves,  much  less  can  they 
justity  iiim,  who  has  a  better  righteousness 
than  that  of  his  best  obedience,  to  denomi- 
nate him  righteous  in  the  sight  of  God. 
Thus  are  we  God's  workmanship,  created 
hi  Christ  Jesus  to  good  -works;  which 
God  had  before  ordained  that  we  should 
walk  in  the?n. 

11  Wherefore  rennember,  that  ye 
being  in  time  past  Gentiles  in  the 
flesh,  who  are  called  Uncircumci- 
sion  by  that  which  is  called  the 
Circumcision  in  the  flesh  made  by 
hands;  12  That  at  that  time  ye 
were  without  Christ,  being  aliens 
from  the  commonwealth  of  Israel, 
and  strangers  from  the  covenants  of 
promise,  having  no  hope,  and  with- 
out God  in  the  world  : 

Our  apostle  doth  two  things  in  these 
two  verses,  namely,  1.  He  calls  upon  the 
Ephesians  to  remember  their  former  miser- 
able condition  before  conversion,  when  they 
were  in  their  heathen  and  unregenerate 
state,  when  they  were  Gentiles,  and  re- 
proached by  the  Jews  for  being  uncircum- 
cised,  and  looked  upon  by  the  Jews  as  dogs  ; 
he  calls  upon  them  here,  to  remember  their 
obligations  to  God,  for  bringmg  them  out 
of  this  miserable  state  and  deplorable  con- 
dition ;  Remember,  that  in  times  past, 
ye  were  Gentiles  in  the  Jlesh.  Learn 
hence.  That  believers,  remembering  and 
calling  to  mind  the  sin  they  were  guilty 
of,  and  the  misery  they  were  exposed  to, 
in  their  natural  and  unregenerate  state, 
may  many  ways  be  of  singular  use  and 
advantage  to  them,  and  be  spiritually  im- 
proved by  them ;  namely,  tl^s,  1.  To 
excite  us  to  magnify  the  greatness  of  God's 
love,  and  to  admire  the  freeness  and 
riches  of  his  grace.  This  we  shall  certain- 
ly do,  when  we  remember,  that  where  sin 
abounded,  grace  did  much  more  abound. 
2.  To  inflame  our  love  to  Jesus  Christ : 
Mary  loved  much,  when  she  remembered 
that  much  was  forgiven  her.  3.  To  in- 
crease our  godly  sorrow  for  sin :  Then 
shall  they  be  confounded  when  they  re- 
member that  J  am  pacified  towards  them 
for  all  their  abominations,  Ezek.  xvi.  63. 
4.  To  quicken  us  up  to  greater  zeal  and 
industry  for  God  :  it  was  the  remembrance 
of  what  Paul  was  before  conversion,  that 


fired  him  with  holy  zeal,  and  carried  him 
forth  with  such  vigour  and  industry  after 
his  conversion,  that  he  laboured  more 
abundantly  than  all  the  apostles.  5.  The 
remembrance  how  bad  we  were  ourselves 
before  conversion,  will  be  a  special  mean 
to  keep  up  our  hearts  in  hopes  of,  in  prayers 
for,  and  endeavours  after,  the  conversion 
of  others,  though  very  bad  at  present. 
What  they  are,  that  thou  once  wert ;  and 
•what  thou  now  art,  that  they  may  also  be. 
Observe,  2.  That  as  St.  Paul  does  put  the 
Ephesians  in  mind  of  their  former  miserable 
condition,  in  their  heathenish  and  unrege- 
nerate state;  so  he  does  particularize  the 
same,  and  branch  it  forth  into  its  distinct 
parts  and  members.  When  they  were  un- 
converled  Gentile?,  1.  They  were  without 
Christ,  that  is,  without  the  knowledge  of 
Christ,  without  any  relation  to  him,  or 
interest  in  him,  without  union  and  commu- 
nion with  him,  without  any  communica- 
tions of  life  and  light,  of  grace  and  holiness, 
of  joy  and  comfort,  of  pardon  and  pro- 
tection, received  from  him.  They  did 
not  discern  any  excellency,  nor  taste  any 
sweetness,  in  Christ ;  and  consequently 
had  no  love  to  him,  no  longings  after  him, 
no  delight  or  satisfaction  in  him.  Ah! 
miserable  condition  of  a  Christless  soul :  if 
thou  art  without  Christ,  thou  ait  without 
the  spirit  and  grace  of  Christ,  to  enlighten 
thee,  to  quicken  thee,  to  sanctify  and  save 
thee.  2.  They  were  aliens  from  the 
commonwealth  of  Israel:  thai  is,  ihey 
were  no  members  of  Christ's  church,  either 
visible  or  invisible  :  they  did  not  so  much 
as  profess  themselves  to  be  a  people  that 
stood  in  any  relation  to  God  ;  they  were 
unchurched  Gentiles :  for  in  Jewry  only 
was  God  known,  and  his  name  great  in 
Israel,  Psa.  ixxvi.  1.  Verily,  whatever  the 
world  thinks  of  it,  it  is  a  very  great  favour 
from  God  to  be  born  within  the  pale  of 
the  visible  church,  and  to  have  commu- 
nion with  her;  for  thereby  we  paitake  of 
many  excellent  privileges;  namely,  the 
word  and  sacraments,  the  communion  of 
saints,  together  with  the  offers  of  Christ, 
and  salvation  by  him.  3.  They  were 
strangers  to  the  covenant  of  promise; 
that  is,  to  the  covenant  of  grace,  first  made 
with  Adam  after  the  fall,  then  with  Abra- 
ham, Isaac,  and  Jacob,  afterwards  with  Israel 
upon  mount  Sinai ;  for  which  reason  it 
is  here  by  the  apostle  called  covenants,  in 
the  plural  number,  though  it  was  always 
one  and  the  same  covenant  in  substance ; 
and  its  being  called  the  covenants  of  pro- 


Chaj).  II. 


EPHESIANS. 


3G5 


mise,  seems  to  point  at  the  promise  made 
to  Adam,  Gen.  iii.  15.  that  first  grand 
original  promise,  of  whicii  promise  all  the 
following  promises  were  but  branches,  or 
more  lull  explanations.  Now  the  Ephe- 
sians  are  here  said  to  be  strangers  to  the  co- 
venant of  promise  ;  because,  as  Gentiles, 
this  covenant  was  never  revealed  to  them, 
nor  any  oHer  of  it  made  by  the  ministry  of 
the  word,  and  consequently  they  could  have 
no  actual  interest  in  the  blessmgs  and  pri- 
vileges of  It.  This  intimates  to  us,  that 
for  men  to  live  and  die  without  an  otTer 
of  the  covenant  of  grace  made  unto  them, 
is  a  woeful,  sad,  and  dangerous  condition, 
because  their  salvation  is  rendered  in  an 
ordinary  way  impossible,  forasmuch  as 
the  terms  upon  which  salvation  may  be 
had  are  concealed  from  them.  4.  They 
were  ■without  hope ;  that  is,  they  were 
without  the  grace  of  hope,  and  without 
the  means  of  hope;  they  were  without 
hopes  of  redemption,  without  hopes  of  par- 
don and  reconciliation,  and  consequently 
without  any  well-grounded  hope  of  eternal 
life  and  salvation.  Such  as  are  Chnstless, 
must  be  hopeless ;  such  as  are  without 
faith,  must  needs  be  without  hope;  and 
such  as  are  without  the  promise,  must  ne- 
cessarily be  without  faith  :  for  the  promise 
is  the  ground  of  faith,  and  faith  is  the  ground 
of  hope.  Learn,  That  for  a  person  to  be 
without  a  well-grounded  hope  of  future 
happiness,  is  a  very  deplorable  case  and 
condition  ;  but  all  such  as  are  without  the 
pale  of  the  christian  church,  without  the 
bond  of  the  covenant  of  grace,  without  the 
otfer  of  a  Saviour  in  the  gospel,  they  must 
be  without  hope,  even  in  this  life,  and  so 
are  of  all  men  most  miserable.  5.  They 
were  without  God  in  the  world :  that  is, 
without  the  knowledge  of  the  true  God, 
without  worshipping  of  him  as  God,  with- 
out any  affiance  or  trust  in  him,  without 
performing  any  obedience  to  him :  not 
that  the  Ephesians,  and  other  heathens, 
lived  without  all  sense  of  a  Deity,  for  they 
worshipped  false  gods  abundantly,  but 
they  lived  without  any  sense  or  sensible 
apprehension  of  the  majesty  and  holiness 
of  the  true  God  :  now,  this  is  to  live  with- 
out God  in  the  world  ;  and  verily  such  a 
life  is  worse  than  death.  The  apostle  calls 
all  the  Gentiles,  not  only  the  barbarous 
and  savage,  but  the  best  polished  and  ci- 
vilized nations,  Adtov,  Atheist,  because 
tiiey  wanted  the  right  knowledge  of  God 
by  and  through  %  Mediator :  there  is  no 
knowing  God  acceptably,  except  we  know 


him  iu  Christ,  and  approach  unto  him  by 
Christ.  In  this  affecting  manner  doth  our 
apostle  set  belore  the  Ephesians  their  dark 
and  dismal  state  whilst  Gentiles,  and  before 
brought  into  the  christian  church  by 
preaching  the  gospel  of  Christ  unto  them  ; 
they  were  without  Christ,  aliens  from  the 
convnonwcalth  of  Israel,  strangers  from 
the  covenants  of  promise,  having  no  hope, 
and  without  God  in  the  world.  God 
grant  that  every  unregenerate  sinner  may 
think  of  it  till  his  heart  and  soul  are  affected 
with  it. 

13  But  now,  in  Christ  Jesus,  ye 
who  sometimes  were  afar  off,  are 
made  nigh  by  the  blood  of  Christ. 

The  apostle  having  set  before  the  Ephe- 
sians the  black  and  dark  part  of  their  lives, 
before  their  conversion  to  Christianity,  in 
the  foregoing  verse  ;  comes  here  in  this  to 
acquaint  them  with  the  blessed  change 
which  was  made  in  their  state,  and  by 
whom.  Now,  says  he,  in,  or  by  Christ  Je- 
sus, ye,  who  were  sometimes  afar  off", 
namely,  from  Christ,  his  church,  his  cove- 
nant, from  saving  hope,  and  from  God 
himself,  are  made  as  nigh  as  the  Jews,  and 
have  as  much  right  to  expect  the  aforesaid 
benefits  as  they,  the  blood  of  Christ  having 
purchased  them  for  you,  and  sealed  them 
to  you  ;  Ye  that  were  before  afar  off, 
are  now  made  nigh  by  the  blood  of  Christ. 
Where,  note.  That  persons  who  are  most 
remote,  and  at  the  farthest  distance  from 
God,  are  sometimes  unexpectedly  brought 
home  unto  him  :  Ye,  who  were  afar  off,  are 
now  made  nigh.  Note,  2.  That  it  is  ow- 
ing  to  the  blood  of  Christ,  to  his  death  and 
sufferings,  that  any  soul  is  brought  into  a 
state  of  nearness  unto  God,  and  finds  ac- 
ceptance with  him  :  Ye  are  made  nigh  by 
the  blood  of  Christ. 

14  For  he  is  our  peace,  who  hath 
made  both  one,  and  hath  broken 
down  the  middle  wall  of  partition 
between  us;  15  Having  abolished 
in  his  flesh  the  enmity,  even  the  law 
of  commandments  contained  in  or- 
dinances ;  for  to  make  in  himself  of 
twain  one  new  man,  so  making 
peace  : 

He  is  our  peace  :  that  is,  1 .  He  is  the 
Mediator  of  our  peace,  the  great  peace- 
maker betwixt  God  and  men.     2.  He  is 


SCO 


EPHESIANS. 


Chap.  II. 


our  peace  :  that  is,  the  purchaser  of  our 
j«ace.  3.  He  is  our  peace ;  that  is,  the 
cslablisher  of  our  peace.  All  which  is  to 
be  understood,  not  only  of  peace  betwixt 
God  and  man,  but  also  betwixt  man  and 
man.  IV/io  halli  made  both  one  ;  that  is, 
bolli  Jews  and  Gentiles  one  church.  Hure 
note,  That  ttiere  was  a  very  grc-at  and  deep- 
rooted  enmity  betwixt  Jews  and  Geniilts, 
until  Christ  purchased  their  peace  and  re- 
conciliation. The  Jews  derided,  scorned, 
and  hated  the  Gentiles  as  unclean,  com- 
pared them  to  dogs  and  swine.  Tiie  Gen- 
tiles, they  reproached  the  Jews  for  circum- 
cising their  flesh,  esteemed  them,  of  all  na- 
tions, the  worst ;  and  would  hold  their  nose 
at  the  Jews  when  they  met  them,  and  cry, 
0  fmtcntes  Judcei  !  O  ye  slinking  Jews  ! 
and  turn  away  their  eyes  from  them. 
Learn  from  hence  then.  That  the  uniting 
of  both  Jew  and  (ientile  into  one  church, 
was  one  blessed  effect  and  sweet  fruit  of 
the  purchase  of  Christ's  blood  ;  Christ's 
offering  of  himself  was  intended  as  a  sa- 
crifice for  enmities  between  man  and 
man,  as  well  as  for  enmities  between  God 
and  man  :  He  is  our  peace,  ■who  hath 
made  both  one.  Observe  next.  What 
Christ  hath  done  in  order  to  his  makmg 
peace  between  Jew  and  Gentile;  1.  He 
has  abolished  the  ceremonial  law,  called 
here  ^l  partition-wall,  betwixt  the  Jews  and 
the  Gentiles  ;  in  allusion,  no  doubt,  to  that 
wall  to  Solomon's  temple  which  separated 
the  court  of  the  Jews  from  that  of  the  Gen- 
tiles, that  they  could  neither  come  at,  nor 
look  at  one  another.  So  that  this  parti- 
tion-wall being  said  to  be  broken  down,  in- 
timates to  us,  that  Jew  and  Gentile,  who  be- 
fore had  two  manner  of  religions,  the  one 
in  and  under  a  covenant  with  God,  the 
other  afar  off,  and  without  God  ;  yet  now 
by  Christ  are  both  adopted  into  the  same 
church,  partakers  of  the  same  covenants, 
incorporated  into  the  same  faith,  entitled 
to  the  same  glory.  2.  Christ  has  abolished 
the  enmity  and  perpetual  strife  which  was 
occasioned  between  Jew  and  Gentile,  upon 
the  account  of  the  observation  of  the  cere- 
monial law,  and  the  ordinances  thereunto 
belonging  :  He  hath  abolished  the  enrnitij ; 
that  is,  the  ceremonial  law,  which  made  the 
enmity  between  them.  The  ceremonial  law 
was  the  cause  and  the  continuer  of  that 
enmity  which  was  betwixt  Jew  and  Gentile : 
this  is  called,  the  law  of  commandments 
contained  in  ordinances  ;  because  Ahnigh- 
ty  God  did  actually  separate  the  Jews  from 
all  the  world,  by  giving  them  ordinances 


and  commandments,  judicial  and  ceremo- 
nial laws,  containing  many  visible  and  ex- 
ternal observances,  which  forbade  them  to 
communicate  with  the  Gentile  world.  Now 
Christ  being  come  in  the  flesh,  all  those  ob- 
servances ceased,  and  those  legal  ordinances 
vanished  away  :  all  nations  become  blessed 
in  Clirist,  and  Jews  and  Gentiles  become 
one  church,  both  alike  the  people  of  God, 
both  admitted  equally  into  covenant,  and 
both  alike  blessed.  Here  note,  That  the 
moral  law,  summarily  comprised  and  com- 
prehended in  the  Ten  Commandments,  was 
no  part  of  the  partition-wall  between  Jew 
and  Gentile.  Nor  did  the  death  of  Christ 
abrogate  this  law,  nor  is  it  at  all  abolished  : 
but  it  was  the  law  of  ceremonies  only, 
which  the  sufferings  and  death  of  Christ 
put  an  end  unto  ;  for  when  he  died, 
they  all  vanished  ;  as  the  shadow  disappears 
when  the  substance  is  come. 

16  And  that  he  might  reconcile 
both  unto  God  in  one  body  by  the 
cross,  having  slain  the  enmity  there- 
by ;  17  And  came  and  preached 
peace  to  vou  which  were  afar  off, 
and  to  them  that  were  nigh.  18 
For  through  him  we  both  have  ac- 
cess by  one  Spirit  unto  the  Father. 

].  Our  apostle  had  declared  in  the  forego- 
ing verses,  that  one  end  of  Christ's  death 
was,  to  make  peace  between  Jew  and  Gen- 
tile ;  here  he  assures  us,  a  second  end  was, 
to  make  peace  between  God  and  man, 
that  he  might  reconcile  both  Jew  and 
Gentile,  thus  united,  to  an  offended  God. 
This  he  did  by  the  sacrifice  of  himself  upon 
the  cross ;  whereby  he  did  destroy  that 
enmity  which  was  betwixt  God  and  man, 
by  undergoing  the  punishment  of  sin,  the 
cause  of  that  enmity.  Learn  hence.  That 
in  order  to  our  reconciliation  with  God, 
and  being  at  peace  with  him,  a  price  was 
paid  by  Christ  upon  the  cross,  to  satisfy 
divine  justice,  and  atone  divine  displeasure. 
Observe  next,  that  Christ's  having  pur- 
chased peace,  he  came  and  preached  peace 
to  both  Jews  and  Gentiles ;  to  the  Gentiles, 
said  here  to  be  afar  of,  and  to  the  Jews, 
that  were  nigh.  But  how  did  Christ 
preach  to  the  Gentiles?  Where  do  we 
read  that  he  ever  did  so  !  Jns.  Though 
he  did  not  in  his  own  person  preach  peace 
to  the  Gentiles,  yet  he  gave  commission  to 
the  apostles  to  preach  to  them,  Matt,  xxviii. 
und  they  and  their  successors,  pursuant  to 


Chap.   II 


EPHESIANS. 


367 


such  commission,  did  preach  peace  unto 
Ihem,  even  to  them  that  were  afar  off,  and 
to  them  that  were  nigh.  Learn  hence. 
That  when  the  ministers  of  Christ  do  come 
in  his  name,  and  by  a  commission  received 
from  him,  to  preach  peace,  and  oHTer  terms 
of  reconcihation  unto  lost  sinners,  it  is  ail 
one  as  if  Christ  himself  did  come  and 
preach,  he  expects  the  same  readiness  from 
them  in  receiving  the  message,  as  if  it  were 
delivered  to  them  from  his  own  mouth  ;  and 
will  treat  the  despisers  of  his  ministers,  and 
the  contemners  of  their  message,  as  if  the 
affront  wereoH'ered  immediately  to  his  own 
person.  Observe,  3.  The  apostle's  argu- 
ment to  prove  that  the  Gentiles,  as  well  as 
the  Jews,  were  etfectually  called,  by  the 
preaching  of  the  gospel,  to  partake  of  peace 
and  reconciliation  with  God  ;  because  they 
had  both  equal  access  and  liberty  to  ap- 
proach unto  God  in  all  holy  duties,  as  unto 
a  Father,  by  the  manuduction  of  the  Spirit: 
Through  hhn,  that  is,  through  Jesus  Christ, 
•we,  both  Jews  and  Gentiles,  have  access, 
that  is,  liberty  of  approach,  bi^  one  and 
the  same  Spirit,  unto  the  Father.  Learn 
hence.  That  through  Jesus  Christ,  all  be- 
lievers, of  what  denomination  soever,  have 
access  to  God  by  the  Spirit  of  grace. 
2uest.  What  doth  this  access  to  the  Fa- 
ther denote  ?  Ans.  It  supposes  a  preced- 
ing distance  between  God  and  us,  both  a 
natural  and  a  moral  distance,  as  creatures 
and  as  sinners :  it  denotes  a  propinquity 
and  nearness  unto  God,  in  opposition  to 
this  distance;  and  that  our  approach  to 
God  is  free  and  voluntary,  friendly  and 
complacential,  peculiar  and  privilegious, 
fruitful  and  advantageous.  Quest.  2.  In 
what  respects  have  believers  access  to  God 
as  to  a  Father  ?  Jns.  In  this  life  they 
have  access  to  the  Father's  heart  and  love, 
to  the  Father's  ear  and  audience,  to  the 
Father's  care  and  protection  ;  to  his  pro- 
viding care,  to  his  guiding  and  counselling 
care,  to  his  comlorting  and  supporting 
care,  but  especially  to  his  sanctifying  care. 
Quest.  3.  Through  whom  have  we  this 
access  to  God  ?  Ans.  Through  Jesus 
Christ,  through  his  mediation  and  manu- 
duction, we  have  access  to  God's  heart,  to 
God's  ear,  to  his  fatherly  care  on  earth,  and 
to  his  gracious  presence  in  heaven.  Quest. 
4.  What  influence  gives  the  Holy  Spirit 
unto  this  access  unto  the  Father?  Ans. 
It  is  by  his  influence  that  they  are  at  first 
brought  home  to  the  Father :  he  prepares 
them  for  this  access  unto  the  Father ;  he 
stirs  up  holy  affections,  and  enkindles  holy 


desires,  in  them  after  God,  and  helps  them 
to  make  improvement,  an  holy,  fruitful,  and 
advantageous  improvement,  of  all  their  ac- 
cess unto  God. 

19  Now  therefore  ye  are  no 
more  strangers  and  foreigners,  but 
fellow-citizens  with  the  siiints,  and 
of  the  hoiLsehold  of  God  ;  20  And 
are  built  upon  the  foundation  of  the 
apostles  and  prophets,  Jesus  Christ 
himself  being  the  chief  corner-s/o?je; 
21  In  whom  all  the  bnihiing,  fitly 
framed  together,  groweth  unto  an 
h(dy  temple  in  the  Lord  :  22  In 
whom  ye  also  are  builded  together 
for  an  habitation  of  God  through 
the  Spirit. 

Our  apostle  began  this  chapter  with 
setting  beibre  the  Ephesians  the  horror  and 
dread  of  the  heathenish  state  before  con- 
verted to  Christianity :  here  he  closes  the 
chapter  with  an  account  of  that  glorious 
and  blessed  state,  which  the  christian  reli- 
gion, embraced  by  them,  had  translated 
them  into  :  Now  J/e  are  no  more  strangers, 
but  fellow-citizens,  Sfc.  Where  observe, 
1.  "Their  present  happy  condition  is  set 
forth  both  negatively  and  positively  :  ne- 
gatively, by  showing  what  they  were  not, 
neither  strangers  nor  foreigners,  but  free- 
men and  fellow-citizens,  Src  Where  it 
must  be  remembered,  that  all  the  nations 
of  the  world,  except  the  Jews,  were  called 
strangers  to  the  God  of  Israel :  but  the  Jews 
were  called  propinqui,  his  neighbours,  or 
near  ones :  but,  says  the  apostle,  there  is 
now  no  such  difference;  for  the  believing 
Gentiles  are  equally  admitted  with  the  be- 
lieving Jews  to  the  privileges  of  the  new 
Jerusalem,  and  are  fellow-citizens  with  one 
another;  they  are  no  longer  aliens  from 
the  commonwealth  of  Israel,  but  free  men. 
Observe,  2.  The  apostle  sets  forth  their 
happy  condition  positively,  under  a  three- 
fold similitude;  namely,  that  of  a  city, 
that  of  an  household  or  family,  and  that  of 
an  edifice  or  building.  Note,  1.  Our 
apostle  compares  the  christian  church  (of 
which  the  Ephesians  now  were  members) 
to  a  city  ;  and  shows,  that  themselves,  as 
believing  Gentiles,  had  a  right  to  all  the 
privileges  and  immunities  of  that  city,  as 
well  as  the  Jews,  who  accounted  themselves 
the  only  free  members  of  it.  Ye  are  fel- 
low-citizens with  the  saints;  that  is,  the 
patriarchs  and  prophets,  and  all  other  mem- 


3G8 


EPHESIANS. 


Chap.  II. 


bers  of  the  church  of  the  Jews ;  ye  are  free 
denizens,  burgesses,  and  infranchized  citi- 
zens, with  the  rest  of  that  holy  society  ;  ye 
are  all  members  of  the  holy  catholic 
church.  Note,  2.  Our  apostle  compares 
the  christian  church  to  an  household  or 
family  :  Yt  are  fcllow-cilizens  •with  the 
saints,  and  of  the  household  of  God. 
Now,  this  metaphor  intimates  a  greater 
degree  of  nearness  to,  and  communion 
with,  the  church,  than  what  the  former 
metaphor  did  imply,  Ihere  being  a  straiter 
tie  of  familiarity  and  friendship  between 
the  members  of  a  family,  than  between  the 
members  of  a  city.  Whence  we  learn, 
That  the  church  of  Christ  under  the  gospel, 
is  God's  great  household  or  family,  in  a 
peculiar  manner  admitted  to  an  intimate 
communion  with  him,  in  a  special  way 
provided  and  cared  for  by  him  ;  and  every 
sincere  christian  becomes  a  member  of  this 
blessed  family,  and  enjoys  all  the  privileges 
thereof:  Ye  are  all  fellow-citizens  -with 
the  saints,  and  of  the  household  of  God. 
Note,  3.  St  Paul  proceeds  yet  farther,  and 
compares  the  church  of  Christ  to  an  edifice 
or  stately  building  :  Ye  are  built  upon  the 
foundation  of  the  apostles  and  prophets, 
Sfc.  Now  this  similitude  holds  forth  unto 
us  a  still  farther  degree  of  nearness  to,  and 
communion  with,  God  and  his  church, 
than  the  former.  What  can  be  more 
closely  united,  and  more  strictly  joined  to- 
gether, than  stones  in  a  building?  And 
our  apostle  calling  the  church  an  holy 
temple,  seems  to  allude  to  Solomon's  tem- 
ple, which  was  a  type  of  the  christian 
church,  as  the  tabernacle  was  of  the  Jewish 
church.  The  tabernacle  was  ambulatory 
and  changeable,  made  of  decaying  and 
corruptible  materials,  and  so  fitly  typified 
the  Jewish  dispensation,  which  was  tem- 
porary and  transient ;  but  the  temple  was 
made  of  durable  rich  materials,  and  thereby 
a  proper  type  of  the  christian  church, 
which  is  called  n  kingdom  that  cannot  be 
shaken.  But  observe  further,  How  our 
apostle  doth  describe  this  stately  edifice, 
this  spiritual  building,  the  christian  church, 
these  several  ways:  1.  By  its  foundation 
which  it  stands  upon,  namely,  the  apostles 
and  prophets ;  that  is,  upon  the  doctrine 
of  the  prophets  and  apostles,  not  upon  their 
persons  :  Christ  himself  being  the  personal 
foundation  and  chief  corner-stone.  Learn, 
That  though  Christ  himself  be  the  builder 
of,  and  the  chief  corner-stone  in,  his  church, 
yet  he  employs  his  ministers  now,  as  he 
did  the  prophets  and  apostles  of  old,  to  lay 


the  foundation,  and  carry  on  the  super- 
structure, and  no  one  apostle  had  a  pri- 
vilege in  this  above  another;  and  there- 
fore for  the  pope,  as  St.  Peter's  successor,  to 
style  himself,  "  the  foundation  of  the  Ca- 
tholic church,"  is  an  impudent  presump- 
tion  ;  for  no  more  is  liere  said  of  Peter,  thaa 
is  said  of  all  the  apostles  and  prophets.  2. 
The  church  as  a  spiritual  building  or  temple, 
is  here  described  by  the  unity  and  compact- 
ness of  its  parts:  in  whom  all  the  building 
fitly  framed  together  ;  that  is,  all  the  mem- 
bers of  the  church  are  by  faith  firmly  joined 
to  Christ  as  the  foundation,  and  to  one 
another  by  love,  and  their  unity  is  both 
their  strength  and  their  beauty.  3.  This 
building  is  described  by  its  worth  and  per- 
petual increase,  it  groweth  unto  an  holy 
temple.  The  church  groweth  two  ways, 
by  an  addition  of  new  and  particular  con- 
verts, and  by  an  addition  of  new  graces  in 
every  particular  convert.  Where  remark, 
how  this  spiritual  edifice,  the  church  of 
Christ,  differs  from  all  other  buildings; 
both  the  whole  of  if,  and  all  the  individual 
parts  of  it,  are  endued  with  life,  a  life  flow- 
ing from  Christ  the  foundation,  a  life  far 
from  a  state  of  perfection,  in  whom  all  the 
building  groweth  ;  all  a  christian's  life 
and  spiritual  growth  flow  from  his  union 
and  communion  with  Christ ;  in  him  all 
the  building  groweth.  4.  This  building, 
namely,  the  christian  church,  consisting 
both  of  Jews  and  Gentiles,  is  here  described 
by  the  end  and  design  of  Christ  in  erecting 
this  growing  edifice  ;  namely,  to  he  &a  holy 
temple  unto  God,  wherein  now  (as  in  the 
material  temple  of  old)  he  may  manifest 
his  gracious  presence,  and  be  perpetually 
worshipped,  glorified,  and  served.  The 
whole  church,  or  collective  body  of  be- 
lievers jointly,  and  each  believer  severally 
and  apart,  are  a  spiritual  and  holy 
temple  unto  the  Lord,  in  and  by  whom 
all  spiritual  sacrifices  of  prayer  and 
praise  are  oflfered  up,  and  all  the  duties 
of  new  and  sincere  obedience  acceptably 
performed. 

CHAP.  in. 

The  design  and  scope  of  our  apostle,  in  this  chap, 
ter,  is,  to  let  the  Ephesians  know,  that  he  wa» 
now  a  prisoner  at  Rome,  for  preaching  the  gos- 
pel to  the  Gentiles  in  general,  and  consequently 
that  they  (the  Ephesians)  had  no  cause  to  be  offend, 
ed  at  his  present  sufferings  in  particular,  especially 
considering  that  his  calling  to  that  work  and  office 
was  by  divine  revelation  ;  and  that  he  was  not 
only  extraordinarily  called  to  it,  but  qualified  and 
fitted  for  it.  From  all  which  considerations  he 
exhorted  them  from  fainting  upon  the  score  of 
his  sufferings,  whif-h  he  gladly  underwent  for  so 


Chap.  III. 

good  a  cause,  and 


RPHESIANS. 


no!) 


discharging  so  lionouralile 
Accordingly  he  thus  bespeaks 


"P'OR  this  cause,   I   Paul,  the  pri- 
soner  of  Jesus   Christ   for   you 
Gentiles, 

For  this  cause,  that  is,  for  preaching  the 
gospel  to  the  Gentiles  in  general ;  and  in 
particular,  for  asserting,  that  the  privileges 
of  justification  and  salvation  by  Christ  be- 
longed equally  to  the  Gentiles  as  well  as  the 
Jews,  though" they  were  not  circumcised; 
for  this  cause  1  was  persecuted  and  impri- 
soned by  the  Jews.  Where  observe.  The 
apostle  styles  himself  Christ's  prisoner;  I 
Paul,  the  prisoner  of  Jesus  Christ.  He 
was  at  once  Christ's  prisoner,  the  Jews' 
prisoner,  the  Romans'  prisoner,  the  Gen- 
tiles' prisoner ;  Christ's  prisoner,  as  suf- 
fering for  his  gospel ;  the  Jews'  prisoner,  as 
suffering  by  their  accusation;  the  Ro- 
mans' prisoner,  as  suffering  by  their  sen- 
tence ;  the  Gentiles'  prisoner,  as  suffering 
for  his  labours  in  order  to  their  salvation. 
Lord  !  what  a  title  of  honour  is  here  put 
upon  the  apostle  !  I  Paul,  the  prisoner  of 
Jesus  Christ.  His  imprisonment  lor  Christ 
■was  verily  a  greater  honour,  and  matter  of 
higher  glorying,  than  his  rapture  into  the 
third  heavens. 

2  (If  ye  have  heard  of  the  dispen- 
sation of  the  grace  of  God,  which 
is  given  me  to  you-ward  :  3  How 
that  by  revelation  he  made  known 
unto  me  the  mystery ;  as  1  wrote 
afore  in  few  words, 

Observe  here,  1.  The  title  given  to  the 
gospel,  it  is  styled  the  grace  of  God ; 
partly  because  the  glad  tidings  which  the 
gospel  brings  are  the  effect  and  product  of 
God's  grace  and  favour,  and  partly  because 
the  gospel  is  the  instrument  and  means 
of  working  grace  in  the  souls  of  persons. 
Observe,  2.  The  title  given  to  St.  Paul's 
apostleship :  he  styles  it  the  dispensation 
of  the  grace  of  God,  because  God  had 
commissioned  him  to  declare  and  dispense 
the  gospel  of  grace  to  them;  Christ's 
ministers  are  the  dispensers  of  his  mind 
to  the  children  of  men.  Observe,  3. 
The  title  here  given  to  the  calling  of  the 
Gentiles :  he  styles  it  a  mystery.  The 
calling  of  the  Gentiles  to  salvation  by  faith 
in  Christ,  without  the  works  of  the  law, 
was  a  mystery  hid  from  ages.  Observe,  4. 
The  way  and  manner  how  St.  Paul  came 

VOL.    II. 


by  the  knowledge  of  this  mystery  :  it  was 
by  divine  revelation  from  heaven,  ver.  3. 
How  that  by  revelation  he  made  known 
unto  me  the  mystery.  The  mystery  of 
man's  redemption  in  general,  and  of  the 
calling  of  the  Gentiles  in  particular  to  the 
participation  of  that  grace,  was  made  known 
by  divine  revelation  to  the  apostles  by  God 
himself.  The  truth  is,  the  redemption  of  a 
lost  world,  by  the  incarnation,  death,  and 
passion,  of  the  Son  of  God,  is  so  stupend- 
ous and  surprising,  so  wonderful  and  amaz- 
ing, that  the  very  thoughts  of  it  had  been 
the  highest  blasphemy,  if  God  himself  had 
not  revealed  it. 

4  Whereby,  when  ye  read,  ye  may 
understand  my  knowledge  in  the 
mystery  of  Christ  ;)  5  Which  in 
other  ages  was  not  made  known 
unto  the  sons  of  men,  as  it  is  now 
revealed  unto  his  holy  apostles  ami 
prophets  by  the  Spirit ;  6  That 
the  Gentiles  should  be  fellow-heirs, 
and  of  the  same  body,  and  parta- 
kers of  his  promise  in  Christ  by  the 


Our  apostle  here  proceeds  in  setting  forth 
this  great  mystery  of  man's  redemption  in 
general,  and  the  calling  of  the  Gentiles  in 
particular :  he  styles  it  a  mystery.  1. 
Now  a  mystery  is  a  purpose  and  decree  of 
God,  unknown  to,  and  unsearchable  by, 
man,  unless  first  by  revelation  discovered 
and  made  known  by  God  himself;  such  a 
mystery  was  the  whole  gospel  in  general, 
and  this  article  concerning  the  calling  of 
the  Gentiles  in  particular.  2.  St.  Paul 
styles  it  a  mystery,  in  other  ages  of  the 
church,  not  made  known,  that  is,  not  so 
plainly  and  clearly,  unto  the  sons  of  men, 
Jews  or  Gentiles ;  for  the  calling  of  the 
Gentiles  was  foretold  and  prophesied  of, 
under  the  Old  Testament,  but  darkly  and 
obscurely ;  the  time  when,  the  manner 
how,  and  the  means  by  which,  were  not 
understood,  till  now  the  Holy  Spirit  of 
God  revealed  it  to  the  apostles  and  evan- 
gelical prophets  under  the  New  Testament. 
3.  The  apostle  amplifies  and  sets  forth  the 
glorious  excellency  of  that  mystery  which 
here  he  had  made  mention  of;  namely, 
that  the  Gentiles  should  have  access  into 
the  church  without  an  entrance  by  the 
door  of  circumcision,  be  joint-heirs  of  the 
heavenly  inheritance  with  all  believers, 
and  together  with  the  Jews  taken  into  the 
bond  of  the  covenant;  and  finally,  that 
2   B 


370 


EPHESIANS. 


Chap.  lil. 


they  were  brought  into  this  happy  estate  by 
the  preaching  of  the  gospel,  and  by  believ- 
ing and  obeying  of  it.  Learn  hence,  'liiat 
the  calling  of  the  neglected  and  despised 
Genliles  to  the  knowledge  of  Christ,  and 
participation  of  gospel  privileges  with  the 
Jews,  was  a  great  mystery,  awfully  to  be 
admired,  and  a  glorious  mercy,  with  all 
thankfulness  to  be  acknowledged.  That  the 
Gentiles  should  be  ftlluw-heirs  of  the 
same  body,  &c. 

7  Wliereof  I  was  made  a  minis- 
ter, according  to  tiie  gift  of  the 
grace  of  God  given  unto  ine  by  the 
effectual  working  of  his  power.  8 
Unto  me,  who  am  less  than  the 
least  of  all  saints,  is  this  grace 
given,  that  I  should  preach  among 
the  Gentiles  the  unsearchable  riches 
of  Christ  ;  9  And  to  make  all  men 
see,  what  is  the  fellowship  of  the 
mystery,  which  from  the  beginning 
of  the  world  hath  been  hid  in  God, 
who  created  all  thmgs  by  Jesus 
Christ : 

As  if  the  apostle  had  said,  "  Of  this 
gospel  it  pleased  God  to  make  me  a  success- 
ful minister  or  dispenser,  furnishing  me  with 
ordinary  and  extraordinary  gifts  and  graces 
from  his  Holy  Spirit,  for  that  weighty  work 
and  service  ;  unto  me,  even  unto  me,  I  say, 
was  this  special  favour  granted,  though  un- 
worthy, (being  less  than  the  least  of  all 
saints,  because  once  a  great  persecutor,) 
yet  unto  me  was  the  apostolic  office  com- 
mitted, to  preach  unto  the  Gentiles  the  in- 
comparable and  incomprehensible  riches  of 
God's  mercy  towards  them  in  Christ,  in 
receiving  them  fully,  freely,  and  finally,  in 
covenant  with  himself;  and  to  make  known 
unto  all  men  what  is  the  communion  or 
fellowship  of  this  mystery,  namely,  that  the 
Gentiles  with  the  Jews  should  have  one 
faith,  one  Lord,  pne  hope,  one  heavenly 
inheritance ;  which  was  a  mystery  hid  in 
the  secret  intention  and  decree  of  God, 
until  discovered  by  divine  revelation. 
Observe  here,  \.  How  careful  the  apostle 
was  to  assert  his  authority  and  apostolical 
comm\%'i\on,  I  was  made  a  7niiiister ;  and 
how  he  refers  his  calling  immediately  to  the 
grace  of  God,  Unto  me  was  this  grace 
given.  It  was  the  grace  of  God  converted 
him,  it  was  the  grace  of  God  revealed  the 
gospel  to  him,  and  that  called  him  to  reveal 
\t   unto    others.      Observe,  2.    How   the 


apostle  attributes  the  success  of  his  minis- 
try to  the  power  of  God,  and  not  to  his 
own  endeavours :  By  the  effectual  wor/cing 
of  his  own  power.  The  grace  of  God  in 
him,  and  the  power  of  God  accompanying 
him,  was  effectual  to  the  convt  rsion  of 
very  many  sinners,  and  to  the  producing  of 
great  signs  and  miracK's  which  were 
wrought  by  him.  Observe,  3.  The  noble 
subject  of  St.  Paul's  sermons,  what  it  was  he 
preached  amongst  the  Gentiles ;  namely, 
the  unsearchable  riches  of  Christ.  Rich- 
es imply  abundance,  and  abundance  of 
such  things  as  are  of  worth  and  value  :  in 
Christ  are  riches,  all  riches,  eminently  and 
transcendenlly  found  ;  riches  of  grace,  and 
richps  of  glory  :  and  these  are  called  un- 
searchable ;  not  as  if  it  were  unlawful  to 
search  alter  them,  but  because  after  our 
utmost  search  after  them  we  can  never  fully 
discover  them.  Learn  hence.  That  there 
are  such  mazes,  such  mysteries  of  love  and 
goodness,  in  our  Lord  Jesus  Christ,  as, 
though  it  be  our  duty  to  be  continually 
searching  after  them,  yet  we  can  never,  by 
our  utmost  searching,  fully  discover  them 
and  find  them  out.  Observe,  4.  The  hum- 
ble and  low  opinion  which  the  great  apos- 
tle had  of  himself,  he  styles  himself,  not 
barely  the  least,  but  less  than  the  least  oj 
all  saints;  he  was,  in  his  own  esteem,  as 
little  as  could  be,  less  than  the  least ;  a 
double  diminutive  ;  a  comparative  made  of 
a  superlative.  Thus  he  debases  himself, 
upon  consideration  of  his  former  enmity 
against  Christ  and  his  church :  lower  he 
could  not  lie  than  he  lays  himself,  the 
greatest  and  chiefest  of  sinners ;  the  least, 
yea,  less  than  the  least,  of  all  saints:  growth 
in  grace,  and  increase  in  humility  accom- 
pany one  another. 

10  To  the  intent  that  now  unto 
the  principalities  and  powers  in  hea- 
venly ^Zocca-  might  be  known,  by  the 
church,  the  manifold  wisdom  of  God. 

Observe  here,  1.  The  title  given  to  the 
holy  angels ;  they  are  styled  principalities 
and  powers,  because  God  makes  use  of 
their  powerful  ministry  in  governing  the 
kingdoms  and  principalities  of  this  world  : 
and  they  are  said  to  be  in  heavenli/  places  ; 
not  as  if  they  were  never  here  upon  earth  be- 
low, but  because  the  ordinary  place  of  their 
residence  is  heaven  above.  Observe,  2. 
That  the  angels  are  not  omniscient  and  all 
knowing.  The  wisdom  of  God  in  the  work 
of  redemption  was  a  secret  unknown  to  the 


Chap.  III. 


EPHESIANS. 


371 


glorious  angels ;  they  did  not  know  it  until 
God  made  it  known  unto  them.  Observe, 
3.  That  God  did  not  make  the  mystery  of 
the  gospel,  or  the  glorious  work  of  re- 
demption, known  unto  tlie  angels  imme- 
diately, but  occasionally,  by  the  revelation 
of  it  first  to  the  church,  and  by  the  church 
to  them  :  as  it  the  aposlle  had  said,  "  Had 
it  not  been  for  the  light  given  to,  and 
spread  abroad  in,  the  church,  the  angels  had 
been  in  the  dark  about  the  mysteries  of  the 
gospel  to  this  day.  Bj/  the  church  is 
made  known  unto  the.  (in<Tcls  the  7naiii- 
fold  tuhdom  of  God."  Quest.  But  how 
could  the  church  communicate  this  know- 
ledge to  angels?  Ans.  Eilher  the  angels 
did  gather  up  their  knowledge  of  these  mys- 
teries, by  the  ministry  of  the  apostles 
preaching  them  to  the  world  in  a  way  of  in- 
formation ;  or  else  they  saw,  as  in  a  glass, 
the  manifold  wisdom  of  God,  and  the  dis- 
pensations of  his  mercy,  grace,  and  good- 
ness, towards  his  church,  in  a  way  of  con- 
templation. Observe,  4.  The  title  here 
given  to  the  work  of  redemption,  it  is 
styled,  Me  manifold  wisdotn  of  God.  O, 
how  full  of  variety  was  the  wisdom  of 
God  in  man's  recovery  !  It  is  of  many 
folds  and  plaits,  manifold  in  kind,  manifold 
in  degree,  manifold  in  its  administration. 
There  are  manifold  secrets  in  this  wisdom  : 
some  less  perfectly  seen,  some  more  per- 
fectly understood,  and  some  that  will  never 
perhaps  be  thoroughly  understood.  Doubt- 
less, there  are  some  secrets  in  the  wisdom  of 
God,  which  it  belongs  only  to  God  to  un- 
derstand and  know.  Blessed  be  God  that 
so  much  of  the  manifold  wisdom  of  God, 
in  the  glorious  work  of  redemption,  is  made 
known  unto  us,  as  will  eternally  ravish 
and  delight  us. 

11  According  to  the  eternal  pur- 
pose which  he  purposed  in  Christ 
Jesus  our  Lord  :  12  In  whom  we 
have  Ijoldness  and  access  with  con- 
fidence by  the  faith  of  him.  13 
Wherefore  I  desire  that  ye  faint  not 
at  my  tiibulations  for  you,  which  is 
your  glory. 

Our  apostle  here  shows,  1.  That  what- 
ever the  wisdom  of  God  has  done  in  the 
work  of  redemption,  was  from  all  eternity 
purposed  to  be  done,  and  that  our  Lord  Je- 
sus Christ  was  the  Person  by  who.n  God 
would  in  time  execute  his  eternal  purpose: 
Accord i nor  tn  the  eternal  purpose  which  he 


purposed  in  Christ  Jesus.  Next,  he 
shows  the  great  and  gracious  privileges 
which  all  believers  are  admitted  to  the  par- 
ticipation of,  by  and  through  our  Lord 
Jesus  Christ;  namely,  boldness,  access, and 
confidence  :  In  -whom  we  have  boldness, 
and  access,  with  confidence,  through  the 
faith  of  him.  Access;  that  is,  a  liberty 
of  approach  to  God  as  a  Father  :  Bold- 
ness ;  that  is,  a  freedom  of  spc.>ech  in  de- 
livering our  heart,  our  whole  mind  and 
heart,  to  him,  in  the  duty  of  prayer  and 
thank'^giving  :  Confidence  ;  that  is,  a  well- 
groundt'd  persuasion  that  both  our  persons 
and  performances  shall  find  acceptance 
wit!)  God.  All  which  privileges  are  enjoy- 
ed by  the  exercise  of  faith  in  Christ :  IVe 
have  boldness,  access,  atid  confidence, 
through  the  faith  of  him.  Lastly,  He 
exhorts  them  not  to  faint  under,  or  be  dis- 
couraged at,  his  present  sufferings,  much 
less  to  backslide  from  Christianity  upon 
that  account,  seeing  that  his  tribulations 
were  both  profitable,  and  also  glorious  and 
honourable  :  I  desire  that  j/e  faint  not  at 
my  tribulations  for  you,  which  is  your 
glory.  Observe  here,  ).  That  new  con- 
verts to  Christianity  are  subject  to  faintings 
and  drooping  discouragements  at  the  news 
of  sufferings.  Observe,  2.  That  persecu- 
tion  for  the  gospel  of  Christ  is  a  trial,  not 
only  to  those  who  are  under  it,  but  to  those 
that  hear  of  it.  St.  Paul  here  was  more 
afraid  of  the  Ephesians  fainting  under  his 
sufl^erings,  than  he  was  of  his  own  fainting, 
and  therefore  he  doth  carefully  guard 
against  it :  I  desire  you  not  to  faint  at  my 
tribulations.  Observe,  3.  That  the  perse- 
cutions and  afflictions,  the  hardships  and 
severities,  which  the  ministers  of  Christ  do 
for  the  most  part  endure  and  undergo,  are 
for  the  sake  of  their  people;  they  might 
shift  off"  and  shun  the  cross  as  well  as  other 
men,  did  not  love  to  the  souls  of  their  peo- 
ple engage  them  to  suffer  the  sharpest  per- 
secution for  their  sake  :  I  desire  you  famt 
not  at  my  tribulations  for  you ;  that  is, 
for  preaching  the  gospel  to  you.  Observe, 
4.  From  those  words.  My  tribulation, 
•which  is  your  glory :  so  honourable  it  is 
to  suffer  for  Christ,  that  not  only  the  mi- 
nisters of  Christ  themselves,  who  suffer,  are 
thereby  honoured,  but  the  people  of  their 
charge  also  are  greatly  honoured  thereby  ; 
it  testifying  God's  high  esteem  of  such  a 
people  in  sending  his  ministers  not  only  to 
teach  and  instruct  them,  but  to  suffer  for 
them,  yea,  even  to  die  for  them.  Which 
consideration  ought  not   only   to  prevent 


372 


EPHESIANS. 


Chap.  III. 


our  people's  fainting  at  our  sufferings,  but 
should  make  them  glory  in  them,  and  take 
encouragement  from  them  :  Mt/  tribula- 
tion, saith  St.  Paul,  is  your  glory. 

14  For  this  cause  I  bow  my  knees 
unto  the  Father  of  oiir  Lord  Jesus 
Christ,  15  Of  whom  the  whole 
family  in  heaven  and  earth  is  named, 
16  That  he  would  grant  you,  ac- 
cording to  the  riches  of  his  glory, 
to  be  strengthened  with  might  by  his 
Spirit  in  the  inner  man  ; 

Our  apostle  having  exhorted  the  Ephe- 
sians,  in  the  foregoing  verse,  not  to  faint 
at  his  tribulation  for  the  gospel,  here  he 
puts  up  a  most  affectionate  prayer  to  God 
for  them  on  the  same  account :  For  this 
cause,  and  in  order  to  this  end,  I  daw  my 
knees,  Sfc.  Now  in  this  affectionate  and 
most  excellent  prayer  of  the  apostle,  we 
have  several  particulars  worthy  of  our  no- 
tice and  remark.  As,  1.  The  humble 
gesture  which  the  apostle  used  in  his  pray- 
ers, I  bow  my  knees  ;  thereby  expressing 
the  reverent  frame  of  his  heart  in  prayer. 
Learn  hence.  That  the  gestures  which  we 
use  in  prayer  should  be  such  as  may  best 
express  our  reverence  of  God,  and  denote 
our  profound  humility  before  him.  Ob- 
serve, 2.  The  person  prayed  to,  God,  under 
the  appellation  of  a  Father,  and,  in  par- 
ticular, as  the  Father  of  our  Lord  Jesus 
Christ  :  J  bow  my  knees  unto  the  Father 
of  our  Lord  Jesus  Christ.  Blessed  be 
God,  that  believers  and  Christ  have  one 
and  the  same  Father ;  he  by  nature,  we  by 
grace  ;  he  by  eternal  generation,  we  by 
gracious  adoption.  By  virtue  of  this  re- 
lation we  may  expect  to  be  heard  in  prayer 
as  Christ  was,  and  to  be  helped  in  our  dis- 
tresses, as  Christ  was,  and  in  God's  good 
time  to  be  possessed  of  the  inheritance  of 
children,  as  Christ  is.  Observe,  3.  The 
title  given  to  the  church  :  it  is  styled  God's 
family,  his  household  :  all  the  saints  on 
earth,  whether  Jews  or  Gentiles,  and  all 
the  glorified  angels  and  saints  in  heaven, 
do  make  but  one  family.  There  is  but  one 
catholic  or  universal  church,  comprehend- 
ing all  its  members  both  in  heaven  and 
earth  :  and  all  within  the  church  are  of  one 
kindred  and  line,  descended  of  one  common 
Father  ;  and  his  Family  is  named,  that  is, 
united  under  Christ,  he  being  the  head  of 
all.  Observe,  4.  The  mercy  prayed  for, 
ver.  16.  That  he  would  grant  you,  ac- 


cording to  the  riches  of  his  glory,  to  be 
strengthened  with  might  by  his  Spirit  in 
the  inner  7nan.  Where  note,  1.  The 
mercy  itself :  spiritual  strength,  strength  in 
the  inner  man,  to  enable  ihem  to  bear  af- 
flictions, to  endure  persecutions,  to  resist 
temptations,  to  grapple  with  all  their  spi- 
ritual enemies  in  the  progress  of  their  chris- 
tian course.  Note,  2.  The  fountain  from 
whence  all  spiritual  strength  flows  ;  and 
that  is,  from  the  Holy  Spirit ;  Strengthen- 
ed with  might  by  his  Spirit.  It  is  the 
Holy  Spirit  of  God  that  constantly  renews 
the  believers'  strength,  by  upholding  and 
actuating  their  graces,  which  otherwise 
would  fade  and  wither,  would  languish  and 
die.  So  many  and  so  mighty  are  our  spi- 
ritual enemies,  that  we  have  to  wrestle  with, 
and  strive  against,  that  except  we  be  under- 
propt  and  strengthened  by  the  almighty 
power  of  the  Holy  Spirit  in  the  inner  man, 
we  cannot  keep  our  ground,  and  much  less 
get  ground  of  our  enemy,  but  shall  become 
an  easy  prey  to  every  temptation.  Note, 
3.  The  moving,  impellmg,  or  impulsive 
cause,  from  whence  the  foregoing  mercy  is 
expected  to  proceed  and  flow,  namely, 
from  the  rich  and  glorious  mercy  of  God  : 
God  grant  you  according  to  the  riches  of 
his  glory  to  be  slrenglhened.  In  all  our 
approaches  to  God  for  any  blessings,  espe- 
cially for  spiritual  blessings,  it  is  our  duty 
to  direct  the  eye  of  our  faith  to  that  inex- 
haustible fountain  of  rich  mercy,  and  al- 
mighty power,  in  God,  whereby  he  is 
both  able  and  willing  to  bestow  upon  us 
whatever  is  agreeable  to  his  holy  will :  God 
grant  you,  according  to  the  riches  of  his 
glory,  to  be  strengthened  with  might  by 
his  Spirit  in  the  inner  7nan. 

17  That  Christ  may  dwell  in  your 
hearts  by  faith  ;  that  ye,  being 
rooted  and  grounded  in  love,  18 
May  be  able  to  comprehend  with 
all  saints,  what  is  the  breadth,  and 
length,  and  depth,  and  height  ;  19 
And  to  know  the  love  of  Christ, 
which  passeth  knowledge,  that  ye 
might  be  filled  with  all  the  fulness  of 
God. 

Our  apostle  here  proceeds  with  affection- 
ate ardour  to  pray  for  further  spiritual  bless- 
ings on  the  behalf  of  his  beloved  Ephe- 
sians:  1.  He  prays  that  Christ  may  dwell 
in  their  hearts  by  his  most  holy  faith.  The 
phrase  of  dwelling  in  us,  imports  a  very 


Chap.  III.  EPHESIANS. 


373 


close  and  intimate  union  between  Christ 
and  believers;  he  dwells  in  them  sub- 
jectively and  etrectively,  by  his  gracious  in- 
fluences, by  his  powurtul  assistances,  by  his 
quickening  impressions.  The  Holy  Spirit 
js  the  bond  of  union  on  Christ's  part,  and 
faith  on  our  part.  2.  He  prays  that  they 
may  be  rooted  and  grouitdvd  in  love  ; 
that  is,  that  they  might  be  so  deeply  pos- 
sessed with  the  sense  of  God's  love,  that 
they  might  find  their  hearts  inflamed  with 
love  to  God,  and  one  towards  another; 
and  that  love  might  be  the  very  habit  of 
their  souls,  and  rooted  nature  in  them.  3. 
He  prays  that  the  Ephesians  may  compre- 
hend what  is  the  breadth,  length,  depth, 
and  height,  of  the  love  of  God,  and  the 
mysteries  of  the  gospel  ;  intimating  to  us, 
that  we  are  not  to  content  ourselves  with 
a  superficial  view  of  God's  (ree  love  in 
Christ,  but  to  make  an  accurate  inspection 
into  all  the  dimensions  of  it  :  to  view  it  in 
its  breadth,  as  extending  to  all  ages,  Jew- 
ish and  christian  ;  in  its  length,  as  reach- 
ing from  eternity  to  eternity  ;  in  its  depth, 
as  it  stoops  down  to  succour  and  relieve 
the  vilest  and  the  greatest,  if  penitent  sin- 
ners;  in  its  height,  whereby  it  reaches  up 
to  heaven,  and  entitles  us  to  the  joy  and 
felicity  of  the  saints  above.  Verily,  the 
love  of  God  in  Christ  to  a  lost  world,  is  so 
vast  and  boundless,  so  rich  and  matchless, 
exceeding  not  only  our  comprehension, 
but  conceptions  also,  that  not  only  the  na-  . 
tural  man  cannot  understand  it,  but  the 
renewed  man  also  is  unable  to  fathom  if, 
but  must  be  daily  endeavouring  to  take 
dimensions  of  it ;  for  the  love  of  Christ 
surpassingly  transcends  the  knowledge  of  the 
most  illuminated  believer;  it  surpasses  natu- 
ral knowledge,  apostolical  knowledge,  yea, 
angelical  knowledge :  That  ye  may  be 
able  to  comprehend,  with  all  saints,  what 
is  the  breadth,  and  length,  and  depth,  and 
height.  4.  He  prays  that  they  may  know 
the  superlative  love  of  Christ,  which  sur- 
passeth  all  human  understanding  and 
knowledge:  implying,  that  the  love  of 
Christ  to  a  lost  worfd  is  a  transcendent 
love ;  that  the  knowledge  of  it  may  be 
attained  in  some  measure ;  that  it  is  our 
duty  to  seek  after  it,  and  search  into  it ; 
but,  after  all,  we  can  never  fully  compre- 
hend it.  What  created  understanding  can 
know  what  is  unknowable,  or  comprehend 
what  is  incomprehensible?  Learn,  There 
are  such  dimensions  and  degrees  in  the 
love  of  Christ  to  sinners,  which,  at  least  in 
this  present  and  imperfect  state,  do  surpass 


all  comprehension  and  conception;  also 
that  love  whereby  he  took  our  nature  upon 
him,  that  love  whereby  he  took  our  sins 
upon  him,  is  so  stupendous  and  amazing, 
that  the  holy  angels  awfully  admire  it,  but 
even  their  enlarged  capacities  cannot  fully 
comprehend  it.  5.  He  prays  that  they 
might  be  filled  with  all  the  fulness  of  God; 
that  is,  with  such  measures  of  grace,  know- 
ledge, faith,  holiness,  and  love,  which  God 
hath  appointed  believers  unto,  and  they 
are  capable  of,  in  this  life.  Note  here,  1. 
That  there  is  a  fulness  in  God,  which  we 
can  neither  be  filled  with,  nor  may  we 
strive  to  be  filled  with  ;  God  is  essentially 
full,  originally  full,  independently  full,  in- 
exhaustibly full,  of  all  holiness  and  grace 
Now  this  fulness  of  his  is  undiminishable, 
and  consequently  incommunicable.  Note, 
2.  That  there  is  a  fulness  of  God  which 
we  may,  and  therefore  ought,  to  pray 
and  endeavour  to  be  filled  with  ;  namely, 
to  be  filled  with  the  knowledge  of  God,  to 
be  filled  with  the  grace  and  Spirit  of  God, 
to  be  filled  with  the  wisdom  of  God,  that 
we  may  know  God  more,  serve  him  better, 
glorify  him  on  earth,  and  be  glorified  with 
him  in  heaven.  In  a  word,  we  may  pray 
for,  and  strive  to  be  filled  with,  such  a 
measure  of  the  fulness  of  God  and  his 
grace,  as  God  shall  see  fit  to  give,  and  as 
our  capacities  are  or  may  be  prepared  to 
receive ;  God  is  not  straitened  towards  us, 
let  us  not  be  straitened  in  ourselves  :  Open 
thy  7nouth  wide,  says  God,  and  I  will  fill 
it.  Blessed  be  God  for  a  present  fulness 
of  sufficiency,  and  for  the  hopes  of  a  future 
fulness  to  satiety. 

20  Now  unto  him  that  is  able  to 
do  exceeding  abundantly  above  all 
that  we  ask  or  think,  according  to 
the  power  that  worketh  in  us,  21 
Unto  him  be  glory  in  the  church  by 
Christ  Jesus  throughout  all  ages, 
world  without  end.     Amen. 

Observe  here,  1 .  How  our  apostle  closes 
his  prayer  with  thanksgiving  and  praise  ; 
intimating  to  us,  that  praise  should  ever- 
more conclude  that  work  which  prayer  be- 
gan, and  that  spiritual  blessings  princi- 
pally deserve  our  praises.  Observe,  2.  The 
title  which  St.  Paul's  faith  fixed  upon,  in 
his  approaches  to  God  in  prayer  and  praise  : 
and  that  is,  his  omnipotence  or  almighty 
power.  In  all  our  addresses  to  God,  it  is 
f  ur  duty  to  have  such  apprehensions,  and 


.'574 


EPHESIANS. 


Chai).  IV, 


use  such  expressions  concerning  him,  as 
may  most  strengthen  our  faith.  He  is 
able,  saith  the  aposlle,  to  do  exceeding 
abundantly  above  all  that  we  can  ask  or 
t/iin/c.— 'Note  here,  The  comprehensive  ful- 
ness of  this  expression  :  he  is  able  to  do  for 
us,  to  do  abundantly  for  us,  to  do  exceed- 
ing abundantly  for  us,  above  what  we  ask  ; 
yea,  to  do  exceeding  abundantly  for  us 
above  what  we  can  think,  as  well  as  ask. 
O !  how  narrow,  short,  and  poor,  are  our 
prayers,  compared  with  the  power  of  God  ! 
It  is  much  that  the  tongue  can  ask  ;  it  is 
more  that  the  mind  can  thmk:  but  the 
Lord  is  able  to  do  for  us,  not  only  above 
what  we  can  ask,  but  abundantly  above 
what  we  can  think.  Lord,  what  an  ever- 
lasting  spring  of  comfort  is  this  !  what  en- 
couragement doth  it  administer  to  thy 
people !  what  encouragement  to  prayer ! 
what  encouragement  in  prayer !  They 
pray  to  him  who  is  able  to  do  exceedmg 
abundantly  above  all  that  they  can  ask  or 
think.  Observe,  3.  That  it  is  not  God's 
absolute  power,  that  St.  Paul  bottoms  his 
faith  in  prayer  upon,  (for  God  can  do  many 
things  (hat  he  never  will  do,)  but  it  is  his 
operative,  promised,  and  formerly  experi- 
enced power.  According  to  the  power 
that  worketh  in  us  ;  that  is,  according  to 
that  infinite  and  almighty  power  which 
God  had  exerted  and  put  forth  in  their  first 
conversion  :  this  power  was,  and  is,  a  main 
prop  for  confidence  in  prayer.  Learn 
hence,  That  the  experience  we  have  had  of 
God's  gracious  power  in  working  in  us, 
by  converting  and  quickening  grace,  may 
and  ought  to  confirm  our  faith,  that  he  will 
do  exceeding  abundantly  for  us  above  what 
we  can  expect,  yea,  above  what  we  can 
ask  or  think,  when  we  are  upon  our  knees 
in  prayer  before  him.  Observe,  4.  The 
concluding  doxology  :  To  him  be  glory 
in  the  church  by  Christ  Jesus,  through- 
out all  ages,  world  without  end.  Amen. 
Where  note,  \.  The  divine  praise  given  to 
Almighty  God,  namely,  that  of  glory  :  To 
him  be  glory.  Glory  is  the  fountain  of  all 
excellency  in  the  creatures ;  they  all  shine 
with  beams  borrowed  from  God's  excel- 
lences, as  stars  shine  with  the  light  they 
receive  from  the  body  of  the  sun.  Al- 
mighty God  is  that  infinitely  glorious  being, 
in  whom  all  the  excellences  and  perfections 
of  the  creatures  are  eminently  and  fran- 
scendently  found.  Note,  2.  The  persons 
giving  this  glory  unto  God  :  the  church, 
3'o  him  be  glory  in  the  church.  True,  it 
is  the  duty  of  all  reasonable  creatures  to 


set  forth  God's  glory ;  but  only  the  church 
(holy  and  gracious  persons  alone)  can  per- 
form it  in  an  active  and  acceptable  manner. 
Note,  3.  The  person  through  whom  this 
duty  becomes  acceptable  unto  God  :  through 
Christ  Jesus,  To  him  be  glory  in  the  church 
by  Christ  Jesus.  The  duty  of  praise  and 
thanksgiving  is  what  we  owe  to  God  for  re- 
ceived favours,  and  indeed  is  all  we  have  to 
pay  him  ;  but  neither  this,  nor  any  other 
duty,  can  find  acceptance  with  God,  but 
by  and  through  the  mediation  of  our  Lord 
Jesus  Christ.  Note,  4.  The  duration  and 
continuance  of  this  duty  of  thanksgiving: 
Throughout  all  ages,  world  without  end. 
As  God  shall  never  want  glory  from  his 
church,  so  there  shall  always  be  a  church 
to  the  end  of  the  world  to  give  glory  unto 
God,  against  which  the  gates  of  hell  shall 
never  prevail.  Note,  lastly,  In  this  divine 
doxology,  after  what  manner,  and  with 
what  afitction,  this  praise  is  given,  inti- 
mated in  the  word  Amen.  World  without 
end,  Amen.  This  Amen,  L  Is  a  note  of 
assent,  and  as  such  used  by  the  Jews  and 
christians  in  all  ages  at  the  end  of  their 
prayers,  to  testify  thai  they  assented  and 
agreed  to  what  was  put  up  to  God  in  their 
name,  and  on  their  behalf.  Again,  2.  It 
iniporteth  earnest  desire.  Hence  Jeremiah 
(chap,  xxviii.  6.)  said  Atnen  to  the  pro- 
phecy of  Hananiah,  concerning  the  return 
of  the  captives  to  their  land  ;  to  show  how 
earnestly  he  desired  that  it  might  be  so.  3. 
It  imports  stedfast  faith  that  the  thing  we 
pray  for  shall  be  granted  ;  and  accordingly, 
in  testimony  of  our  desire  and  assurance  to 
be  heard,  we  say,  Amen,  So  be  it ;  So  let  it 
be ;  So  let  it  be,  O  Lord,  for  ever. 

CHAP.  IV. 

Our  apostle  having  in  ttie  tliree  foregoing  chap- 
ters  managed  the  dortrinal  part  of  tliis  epistle, 
and  treated  of  llie  preat  and  deep  mysteries  of 
tlie  cliristian  religion,  comes  now  (as  his  manner 
was  in  all  his  epistles)  to  the  practical  part  of 
it,  wherein  he  exhorts  his  beloved  Epliesians 
to  many  excellent  christian  duties,  which  Al- 
mighty God  expected  from  them,  for  all  the 
distinguishing  favours  and  privileges  received 
from  him.  These  duties  are  laid  down,  first 
more  generally,  and  then  more  particularly; 
the  more  general  duties  he  begins  with  here 
in  this  chapter,  ver.  1,  2. 

J  THEREFORE,  the  prisoner  of 
the  Lord,)  beseech   you,  that  ye 
walk  worthy  of  the  vocation  where- 
with ye  are  called. 

As  if  he  had  said,  "  Seeing  he  riches  of 
God's  grace  in  Christ  have  so  abounded 
towards   you,  who    were  once    f'phcsian 


Chap.  IV. 


EPHESI.\NS. 


37i» 


idolaters,  but  now  converted  Gentiles,  I 
Paul,  who  am  a  prisoner  for  preaching  the 
gospel,  and  for  declaring  this  grace  to  you, 
do  most  atfuctioiialiiy  exhort  you,  that  ye 
live  answerdl)ly  to  your  profession,  and  ac- 
cording to  tlie  great  obligation  of  your 
high  and  holy  vocation  from  heathenism  to 
chrisiianily."  Here  note,  1.  The  person 
exhortmg  and  beseech mg,  /  Paul,  the 
prisoner  of  I  lie  Lord,  btstcch  you  ;  I  that 
am  in  bonds  lor  Ciuist,  I  that  am  impri- 
soned for  pieachiiig  the  gospel  lo  you, 
and  for  proselyting  y(ni  by  il  lo  Christianity. 
Nothing  c.»n  inure  oblige  a  people  to  hiark- 
en  to  the  exhortations  of  the  ministers  of 
Christ,  than  tliis  consideration,  that  the 
truths  which  they  deliver  to  them,  they 
stand  ready  both  to  suffer  for  and  to  seal 
with  their  prtcious  blood:  /,  //if  prisoner 
of  llie  Lord,  Sesiec/i  j/ou.  Note,  2.  The 
comprehensive  duly  exhorted  to,  T/iat  ye 
walk  uwrtliy  of  the  vocation  ■wherewith 
ye  are  called ;  worthy,  that  is,  beseeming 
and  becoming  your  holy  profession,  an- 
swerable to  the  dignity  and  obligation  of 
your  christian  name;  or,  as  he  exhorteth 
the  Philippians,  chap.  i.  20,  "  walk  as  be- 
cometh  the  gospel  of  Jesus  Christ."  But 
when  may  we  be  said  so  to  do  ?  Ans. 
When  we  walk  according  to  the  precepts 
and  commands  of  the  gcjspel ;  answerable 
to  the  privileges  and  prerogatives  of  the 
gospel ;  answerable  to  that  grand  pattern 
of  holiness  which  the  gospel  sets  belore  us, 
the  example  of  Jesus  Christ ;  answerable  to 
the  helps  ind  supplies  of  grace  which  the 
gospel  affords.  Finally,  to  walk  worthy 
of  our  vocation,  is  to  walk  answerable  to 
those  high  and  glorious  hopes  which  the 
gospel  raises  the  christian  up  to  the  expec- 
tation of. 

2  With  all  lowliness  and  meek- 
ness, with  lonpr-sufterino-,  forbearing 
one  another  in  love  ;  3  Endeavoiir- 
ina;  to  keep  the  unity  of  the  Spirit 
ill  the  bond  of  peace. 

Having  exhorted  them  to  the  practice  of 
their  general  duty,  namely,  to  walk  xvor/hy 
of  their  holy  vocation,  in  the  former  verse ; 
in  these  t«o  verses  he  presses  upon  them 
more  special  and  particular  duties,  the 
chief  of  which  is  the  duty  of  christian  unity 
and  concord  ;  endeavouring  to  keep  the 
unity  of  the  Spirit.  The  word  signifies 
a  diligent,  industrious,  and  united  endea- 
vour, to  preserve  and  keep,  to  support  and 
maintain,  the  unity  of  the  Spirit ;   that  is, 


an  union  of  heart  and  spirit,  an  unity  of 
faith  and  doctrine,  an  unity  of  judgment 
and  affection,  amongst  all  the  professors 
of  Christianity.  Observe,  2.  The  means 
by  which  this  duty  may  be  performed, 
and  the  unity  of  the  Spirit  maintained; 
namely,  in  or  by  the  liond  of  peace :  a 
peaceable  disposition  and  temper,  a  peace- 
able deportment  and  behaviour,  is  the  bond 
or  ligament  which  binds  christians  together; 
whereas  discord  and  division  cuts  that 
bond  asunder.  Observe,  3.  The  special 
graces  which  the  apostle  reconuiiends 
unto  us,  as  excellent  helps  for  preserving 
unity  and  peace;  namely,  humility, 
meekness,  and  mutual  forbearance.  1. 
Humility;  ver.  2.  With  all  lowliness; 
that  is,  with  all  submissiveness  of  mind, 
and  humble  apprehensions  of  ourselves. 
What  Tertullus  said  of  Festus  flatteringly, 
we  may  say  of  humility  truly,  Bj/  thee, 
O  humility,  we  enjoy  great  quietness. 
The  humble  man  is  a  peaceable  man  ; 
only  by  pride  cometh  contention.  2. 
Meekness ;  which  consists  in  a  backward- 
ness to  provoke  others,  or  to  be  provoked 
by  others  ;  as  lowliness  stood  in  opposition 
to  pride,  so  meekness  here  stands  m  oppo- 
sition to  peevishness :  With  all  lowliness 
and  tnee/cncss.  3.  Long-suffering  and 
mutual  forbearance;  when  christians  are 
so  far  from  resenting  every  wrong,  and 
revenging  every  injury  that  is  offered  to 
them,  that  they  can  bear  with  one  ano- 
ther's weaknesses,  cover  each  other's  infir- 
mities, pity  one  another's  failings,  and  par- 
don each  other's  provocations.  And  this 
duty  of  mutual  forbearance  ought  to  pro- 
ceed from  a  principle  of  love  to  each  other; 
forbearing  one  another  in  love. 

4  There  is  one  body,  and  one 
Spirit,  even  as  ye  are  called  in  one 
hope  of  your  calling  ;  5  One  Lord, 
one  faith,  one  baptism,  6  One 
God  and  Father  of  all,  who  is  above 
all,  and  through  all,  and  in  you  all. 

The  apostle  having  exhorted  the  Ephe- 
sians  to  a  strict  unity  and  concord  amongst 
themselves,  next  proceeds  to  enforce  his  ex- 
hortation wiih  several  arguments ;  and  there 
are  no  fewer  than  seven  summed  up  in  the 
three  verses  now  before  us.  1.  Says  the 
apostle,  there  is  one  body,  that  is,  one  uni- 
versal church,  whereof  ye  are  all  members. 
2.  There  is  one  Spirit,  by  which  ye  are 
all  animated  and  enlivened,  and  therefore 
keep  the  unity  of  the  Spirit.     3.  There  is 


370 


EPHESIANS. 


Chap.  IV. 


one  hope  of  eternal  life,  by  which  we  are 
all  excited.  Our  inheritance  in  heaven  is 
the  same  ;  God  doth  not  give  one  a  double- 
portion,  or  a  party-coloured  coat  above 
another ;  but  it  is  called  an  inlitritance 
in  light,  because  all  alike  are  partakers  of 
it,  and  sharers  in  it  :  the  saints  have  all 
one  hope,  therefore  should  have  all  but 
one  heart.  4.  One  Lord  Jesus  Christ,  the 
head  of  his  church,  the  Saviour  of  the  body, 
one  whom  we  all  profess  to  serve  and  obey  : 
Be  ye  therefore  one,  for  your  Lord  is  one. 
5.  There  is  one  faith  :  that  is,  either  one 
grace  of  faith  whereby  we  believe,  or  one 
doctrine  of  faith  which  is  believed  ;  ye  all 
believe  in  one  and  the  same  Saviour,  and 
are  justified  by  him  after  one  and  the  same 
manner ;  thereibre  be  ye  also  one  ;  one  in 
affection,  as  well  as  one  in  belief.  6. 
There  is  one  baptism,  one  door  by  which 
we  all  enter  into  the  church  ;  both  Jew 
and  Gentile,  bond  and  free,  rich  and  poor, 
they  are  all  one  in  Christ  Jesus,  and  by 
one  Spirit  baptized  into  one  body.  7. 
One  God  and  Father  of  all  things.  And 
of  all  persons  in  Christ,  whom  we  all  ex- 
pect one  and  the  same  salvation  from. 
And  this  God  is  transcendently  above  all, 
and  over  all  :  his  eye  penetrates  and 
pierces  through  you  all,  and  he  is  in 
and  among  you  all,  as  in  his  holy  tem- 
ple ;  therefore  such  as  endeavour  to  di- 
vide you,  do  as  much  as  in  them  lies  to 
divide  God  himself  that  dwells  in  you. 
This  then  is  the  sum  of  the  apostle's  argu- 
ment :  Seeing  ye  are  all  members  of  one 
body,  partakers  of  one  Spirit  :  expectants 
of  one  hope,  having  one  Lord  and  common 
Saviour,  one  faith  and  belief,  one  and  the 
same  bap/ism  in  the  name  of  the  Father, 
Son,  and  Holy  Ghost,  and  one  and  the  same 
God  and  Father  in  Christ  ;  seeing  you  are 
one  in  all  these  particulars,  be  one  among 
yourselves,  and  endeavour  to  keep  the 
unity  of  the  Spirit  in  the  bond  of  peace." 
From  the  whole  learn,  That  so  many  are 
the  obligations,  so  strong  the  bonds  and 
ties,  which  lie  upon  all  the  members  of  the 
church  to  be  at  unity  among  themselves, 
of  one  judgment,  and  of  one  heart  ;  that 
such  as  violate  these  bonds,  and  culpably 
divide  and  separate  themselves  from  com- 
munion with  their  brethren,  Christ  looks 
upon  them  no  longer  as  members  of  his 
body,  but  as  having  rent  and  torn  them- 
selves from  it. 

7  But    unto    every  one  of  us  is 
?,iven  grace  according  to  the  measure 


of  the  gift  of  Christ.  8  Wherefore 
he  saith.  When  he  ascended  up  on 
high,  he  led  captivity  captive,  and 
gave  gifts  unto  men.  9  (Now,  that 
he  ascended,  what  is  it  but  that  he 
also  descended  first  into  the  lower 
parts  of  the  earth  ?  10  He  that 
descended  is  the  same  also  that 
ascended  up  far  above  all  heavens, 
that  he  might  fill  all  things.)  11 
And  he  gave  some,  apostles  ;  and 
some,  prophets  :  and  some,  evange- 
lists ;  and  some,  pastors  and  teach- 
ers ;  12  For  the  perfecting  of  the 
saints,  for  the  work  of  the  ministry, 
for  the  edifying  of  the  body  of  Christ : 
13  Till  we  all  come  in  the  unity  of 
the  faith,  and  of  the  knowledge  of 
the  Son  of  God,  unto  a  perfect  man, 
unto  the  measure  of  the  stature  of 
the  fulness  of  Christ. 

Our  apostle  here  in  these  verses  supplies 
us  with  another  weighty  argument  to  per- 
suade us  to  keep  the  unity  of  the  Spirit 
in  the  bund  of  peace ;  namely,  that  it  is 
one  great  and  chief  end  which  Christ  aimed 
at,  in  instituting  the  ministry  of  the  word, 
in  appointing  the  several  officers  in  his 
church,  of  apostles,  prophets,  evangelists, 
pastors,  and  teachers,  and  also  in  the  several 
gifts  which  he  bestowed  upon  those  officers ; 
he  assures  us,  it  was  Christ's  great  design, 
in  and  by  all  these,  to  bring  his  people, 
not  only  to  faith  and  knowledge,  but  to 
unify  in  the  faith,  and  in  the  knowledge 
of  the  Son  of  God.  And  here,  1.  Our 
apostle  shows  that  the  diversity  of  gifts  and 
graces,  and  the  different  measure  and  de- 
grees of  those  gifts  and  graces,  bestowed 
by  Christ  upon  the  several  members  of  the 
church,  do  all  lend  to  preserve  and  to  pro- 
mote unity,  they  all  coming  from  one  and 
the  same  author,  and  being  all  given  for  one 
and  the  same  end.  U/ito  every  one  of  us  is 
given  grace,  according  to  the  7neasurc 
of  the  gift  of  Christ.  Learn  hence,  1 
That  there  is  a  grace  given  by  Christ  to 
all  his  members,  bearing  some  proportion 
and  similitude  to  that  grace  which  was  con- 
ferred upon  Christ  himself.  Learn,  2.  That 
the  design  of  Christ,  in  dispensing  his  grace 
in  different  measures  and  degrees,  is  the  ge- 
neral good  of  his  church,  and  particularly 
for  preserving  and  promoting  unity  and 
love  amongst  his  members ;  for  seeing  every 


Chap.  IV. 


EPHESIANS. 


377 


one  has  his  several  graces  from  God,  and 
no  one  has  all,  if  one  hath  that  grace  which 
another  wants,  and  if  one  wants  that  grace 
•which  another  has,  it  shows  that  we  want  the 
help  of  one  another,  and  therefore  ought  to 
love  one  another :  this  is  the  apostle's  argu- 
ment. Next  he  proceeds  to  prove  that 
Christ  has  dispensed  this  diversity  of  gifts 
amongst  iiis  members;  affirming,  that  in  the 
day  of  his  ascension  into  liie  highest  heavens, 
he  led  captivity  captive,  and  gave  gifts 
unto  men.  In  which  expression  there  is  a 
manifest  allusion  to  the  Roman  conquerors, 
who  in  the  day  of  their  triumphs  scatlered 
their  munificence  and  bounty,  their  largesses 
and  donatives,  among  their  soldiers  and  their 
subjects.  Thus  Christ,  after  he  had  triumph- 
ed over  his  own  and  his  church's  enemies 
upon  the  cross,  rode  in  the  triumphant  cha- 
riot of  his  ascension  into  heaven,  where  he 
received  gifts  as  the  purchase  of  his  blood, 
and  shed  forth  those  gifts  of  his  Spirit  in 
various  kinds,  upon  his  members  in  general, 
but  upon  his  ministers  in  particular :  which 
gifts,  in  the  first  ages  of  Christianity,  were 
extraordinary,  as  the  gift  of  tongues  and  mi- 
racles; but  now  ordinary,  and  to  continue 
to  the  end  of  the  world.  Now  from  the 
apostle's  scope  and  design  in  this  argument, 
we  learn.  That  though  diversity  of  gifts  in 
the  church,  and  divers  measures  of  grace  in 
and  among  the  members  thereof,  are  too 
often  a  sad  occasion  of  division  and  strife, 
through  the  prevalency  of  envy  and  pride, 
and  other  dividing  lusts;  yet  this  great 
variety  and  diversity  of  gifts  and  graces, 
rightly  considered,  would  be  found  to  be 
one  of  the  strongest  ties  and  bonds  of 
union,  seeing  we  all  stand  in  mutual  need 
of  the  gifts  and  graces  of  each  other.  It  is 
very  evident,  that  our  apostle's  scope  here 
is,  to  urge  and  enforce  unity,  from  the 
diversity  of  gifts  and  graces  which  are 
amongst  the  members  of  the  church  ;  God 
forbid  then  that  they  should  occasion  envy 
and  animosities,  strife  and  contention, 
rents  and  divisions.  Our  apostle's  next 
argument  for  unity,  is  in  the  11th  and  12th 
verses,  where  he  proves,  that  as  the  unity 
and  edification  of  the  church  was  the  de- 
sign of  Christ  in  dispensing  divers  gifts  and 
graces  amongst  the  members  of  the  church, 
so  was  it  likewise  his  aim  and  end  in  insti- 
tuting such  variety  of  offices  and  officers 
in  his  church  :  for  this  end  it  was  that  he 
gave  to  his  church  by  qualification  and 
mission,  first.  Apostles,  sent  forth  first  by 
his  own  mouth,  to  be  witnesses  of  his  doc- 
trine and  miracles,  and  then  to  preach  the 


gospel  throughout  all  the  world,  having 
received  the  Holy  Spirit  in  an  extraordi- 
nary manner,  at  the  feast  of  Pentecost,  to  fit 
them  for  that  service.  Acts  ii.  1,  2.  Next, 
Prophets,  who  explained  the  mysteries  of 
faith,  foretold  things  to  come,  and  expound- 
ed the  writings  of  the  old  prophets.  Then, 
Evangelists,  who  were  sent  out  by  the 
apostles,  some  to  plant,  others  to  water  the 
churches  which  they  had  planted,  without 
being  fixed  to  any  particular  place.  Lastly, 
Pastors  and  Teachers,  called  also  Bishops 
and  Elders,  who  were  set  over  the  churches 
as  guides  and  instructors.      Learn  hence, 

1.  That  it  is  Christ's  special  prerogative,  as 
head  of  the  church,  to  institute  and  appoint 
such  offices  and  officers  in  his  church,  as 
to  his  own  wisdom  seems  meet,  for  the 
edification  and   government  of  it.    Learn, 

2.  That  the  great  end  and  design  of  Christ, 
in  instituting  such  variety  of  offices  and 
officers  in  his  church,  was,  his  church's 
unity,  that  by  all  ministerial  helps  and 
endeavours  his  members  might  be  com- 
pacted and  knit  together,  and  made  one 
entire  body,  by  the  increase  of  sanctity, 
concord,  and  unity.  He  gave  some  apos- 
tles, some  pastors  and  teachers,  for  the 
perfecting  of  the  saints,  (not  for  convert- 
ing of  sinners  only,)  and  for  the  edifying 
of  the  body  of  Christ.  Observe  lastly. 
The  apostle  declares  how  long  the  work  of 
the  ministry,  appointed  by  Christ  for  his 
church's  edification  and  advantage,  was  to 
continue  ;  namely,  to  the  end  of  the  world, 
to  the  day  of  judgment ;  till  all  come,  by 
means  of  the  same  faith  in  Christ,  and 
knowledge  of  him,  u7ito  a  perfect  man, 
and  unto  the  measure  of  the  stature  of 
the  fulness  of  Christ ;  that  is,  till  the 
church,  which  is  Christ's  mystical  body, 
shall  be  complete  and  perfect,  and  attain 
its  full  stature  from  infancy  to  full  man- 
hood. Learn  hence,  1.  That  the  church 
of  Christ  here  on  earth,  is  labouring  for, 
and  endeavouring  after,  perfection  in  grace 
and  knowledge,  to  come  unto  a  perfect 
man,  and  to  attain  to  the  measure  of  the 
stature  of  the  fulness  of  Christ,  Learn,  2. 
That  the  ministry  of  the  word  is  an  ordi- 
nance of  Christ's  own  appointment,  to 
continue  to  the  end  of  the  world,  in  order 
to  that  purpose  and  design.  Learn,  3. 
That  none  of  the  most  eminent  saints  on 
earth  (the  most  knowing  and  pious  min- 
isters of  the  gospel  not  excepted)  are 
above  ordinances,  above  the  ministry 
of  the  word,  above  receiving  benefit 
and   advantage  by  the  plain    and    prac- 


378 


EPHESIANS. 


Chap.  IV. 


tical  preaching  of  it ;  even  St.  Paul  here 
puts  himsell  in,  and  reckons  himself  among, 
the  number  of  those  who  stood  in  need  of 
the  ministry  of  God's  woid,  to  bring  him 
to  a  peifect  man,  and  to  the  nieasure  of 
the  stature  of  the  fuhiess  of  Christ ;  he 
says  not  till  ye,  but  till  "Wf  all,  coiiie  unto 
a  perfect  man.  Such  ptople  then  as  Ihink 
themselves  above  orduiaiices,  are  above 
God  himself;  none  need  ordinances  so 
much  as  those  that  want  tluni  lea^l.  And 
sue!)  hearers  us  turn  their  backs  upon  the 
preaching  of  the  word,  becaiise  they  know 
more  tlian  (he  minister  can  teach  them,  and 
can  better  instruct  the  preicher  than  be  in- 
structed by  him,  they  betray  their  own  ig- 
norance both  of  the  iiJent  and  end  of  the 
ministry  of  the  word,  and  also  of  the  state 
of  their  own  hearts  ;  for  if  their  understand- 
ings want  no  light,  do  their  affections  need 
no  warmth  ?  Have  you  no  grace  to  be 
perfected,  no  corruptions  to  be  weakened, 
no  good  resolutions  to  be  strengthened  ? 
If  your  knowledge  be  imperfect,  as  sure  it 
is,  do  not  your  affections  want  a  fresh 
excitement  ?  Admit  the  dcspisud  preach- 
er cannot  be  your  instructor,  yet  sure  he 
may  be  your  reiuembrancer,  and  excite 
you  to  that  duty  which  you  know  al- 
ready perhaps  better  than  you  practise  it. 
14  That  we  henceforth  be  no  more 
children,  tossed  to  and  fro,  and  car- 
ried about  with  every  wind  of  doc- 
trine, by  the  sleiglit  of  men,  and 
cunning  craftiness,  whereby  they  lie 
in  wait  to  deceive  ; 

St.  Paul,  in  these  words,  declares  one 
special  end  for  which  the  ministry  of  the 
word  was  instituted  and  appointed  ;  name- 
ly, to  preserve  from  error  and  seduction, 
to  prevent  instability  of  mind,  and  un- 
settledness  of  judgment,  and  to  confirm 
persons  in  fundamental  truths,  that  we 
heiictforth  be  «o  more  cliildrcn,  tossed 
to  and  fro,  Sfc.  Observe  here,  1.  The 
name  which  St.  Paul  gives  to  unstable 
persons  and  unsettled  professors:  he  calls 
them  children,  not  in  regard  of  age,  but 
in  respect  of  knowledge  and  understand- 
ing :  children,  is  a  word  that  denotes  im- 
perfection and  weakness,  instability  and 
ungroundedness  in  knowledge.  Observe, 
2.  How  the  unsteadiness  of  these  profess- 
ors is  expressed  by  a  double  metapliDr ; 
the  former  is  drawn  from  a  wave  of  the 
sea,  they  are  tossed  to  and  fro ;  the 
latter  is  drawn  from  a  light  cloud  hover- 
ing in  the  air,  carried  about  from  place  to 


place  :  neither  wave  nor  cloud  have  any 
constancy,  but  are  both  moving  if  the  least 
wind  be  stirring.  Observe,  3.  The  cause 
ol'  this  instability  •,  everj/  wind  of  doctrine ; 
professors  tliat  liave  no  solid  principles,  every 
wind  of  doctrine  has  power  over  them  to 
drive  them  to  and  fro,  every  teacfier  can  cast 
tiiem  into  what  mould  he  pleases,  and  blow 
them,  like  glasses,  into  this  or  that  shape,  at 
tlie  pleasure  of  his  breath.  But  wliy  wind  of 
doctrine?  Because  tliere  is  no  solidity  in 
i',  but  ijeing  wind  in  the  pieacher,  it  breeds 
but  wind  in  the  hearer,  because  of  its  va- 
riety and  novelty,  and  because  of  its  pre- 
vaUncy  over  unstaid  men.  How  suddenly 
soimtinies  is  a  family,  a  town,  yea,  a 
whole  country,  leavened  with  a  particular 
eiror  !  Observe,  4.  The  character  of  those 
impostors  and  seducers  that  do  thus  unsettle 
anil  unhinge  men,  they  use  sleight ;  a  me- 
taphor taken  from  gamesters,  who  with  art 
and  sleight  of  hand  can  cog  the  dice,  and 
win  the  game.  Seducers  cheat  with  false 
doctrines,  as  gamesters  do  with  false  dice. 
Cunning  craftiness;  the  word  signifies 
the  subtilty  and  deep  policy  of  the  old  ser- 
pent ;  implying  that  seducers  are  old  and 
cunning  gamesters,  skilful  to  deceive  :  they 
lie  in  wait  to  deceive ;  the  word  signifies 
an  a?n6ushnient,  or  stratagem  of  war,  im- 
plying that  all  seducers'  sleight  and  crafti- 
ness is  to  this  very  end  and  purpose,  that 
they  may  entrap  and  catch  men  witliin 
the  ambush  of  their  impostures.  From  the 
whole  Itarn,  That  seducers  and  false  teach- 
ers are  crallsinasters  of  sleight  and  subtilty, 
and  stratagems  of  deceit ;  they  have  artifices, 
ways  and  methods,  to  take  men  unawares, 
and  to  make  merchandise  of  the  people: 
they  wrest  and  rack  the  scriptures  to  make 
them  speak  what  they  please,  not  what  the 
Holy  Ghost  intended.  If  all  this  art  fails, 
their  last  advice  is,  to  recommend  their  doc- 
trines upon  some  private  pretended  revela- 
tion and  uncommon  impulse  of  the  Holy 
Spirit :  by  all  which  methods  they  lie  in 
wait  to  deceive. 

15  But,  sf)eaking  the  truth  in  love, 
may  grow  up  into  him  in  all  lhing.s, 
which  is  the  head,  even  Christ  :  16 
From  whom  the  whole  body  fitly 
joined  together,  and  compacted  hy 
that  which  every  joint  supplietii, 
according  to  the  f.tfectnal  working  in 
the  measure  of  every  jiart,  maketh 
increase  of  the  l)ody  unto  the  edify- 
ing of  itself  in  love. 


Chap.  IV. 


EPHESIANS. 


37D 


Our  apostle  Iiad  set  fortli  the  excellent  end 
of  llie  ministry,  in  the  foregoing  verse,  for 
furthering  their  stability  and  stedfastness  in 
grace;  here  he  declares  the  admirable 
fitness  of  it,  for  helping  forward  their  pro- 
ficiency and  growth  m  grace.  Speaking 
the  truth  in  love  ;  that  is,  cleaving  to  the 
truth  ol  Christ's  doctrine,  and  living  in  love 
with  one  anollier,  you  may  grow  up  in 
Christ  by  making  progress  in  all  christian 
graces,  being  united  to  him  as  members  to 
the  head.  Htre  note,  How  the  aposile 
draws  a  comparison  between  the  natural 
and  mystical  members,  and  the  increase  of 
both  :  as  there  must  be  a  lellowship  be- 
twixt the  natural  head  and  members,  so 
must  there  be  a  union  betwixt  Christ,  the 
spiritual  head,  and  believers,  his  mystical 
members  ;  and  as  there  is  further  required 
a  mutual  communion  and  fellowship  of 
the  members  of  the  body  within,  and 
amongst  themselves,  in  order  to  growth 
and  increase,  so  must  there  be  concord, 
love,  and  unity,  amongst  believers,  if  they 
expect  to  see  grace  growing  in  themselves, 
or  in  one  another.  Are  the  members  of 
the  natural  body  severally  distinct  from  one 
another,  some  principal,  others  ministerial ; 
but  all  concurring  to  the  service  of  the 
whole  ?  So,  in  order  to  spiritual  growth, 
must  all  the  members  of  Christ's  mystical 
body  keep  their  rank  and  order,  and  act 
in  their  own  sphere,  with  spiritual  wisdom 
and  humility  ;  the  eye  not  doing  the  work 
of  the  hand,  nor  the  hand  the  work  of  the 
foot :  but  every  one  in  the  calling  wherein 
he  is  called,  must  there  abide  with  God. 
Again,  is  there  a  supply  of  nourishment 
Iroin  one  member  to  another,  according 
to  the  measure  of  every  part  in  the  natural 
body  ?  So  is  there  a  supply  from  head  to 
members  in  the  mystical  body,  and  from 
one  mystical  member  to  another:  one  is 
apt  to  teach,  another  ready  to  comfort,  a 
third  able  to  convince,  a  fourth  willing  to 
exhort,  a  fitth  to  advise  and  counsel  ;  and 
all  these,  and  every  one  of  these,  contri- 
buting all  they  can  to  tiie  welfare  and 
growth  of  the  whole.  Happy  is  it  both 
for  the  natural  and  mystical  body,  when 
the  members  of  both  are  subservient  to 
each  other,  and  contribute  all  they  can  to 
the  mutual  growth  and  improvement  of 
one  another,  and  especially  for  the  benefit 
and  advantage  of  the  whole. 

17  This  I  say  therefore,  and 
testify  in  the  Lord,  that  ye  hence- 
forth   walk    not   as   other   Gentiles 


walk,  in  the  vanity  of  tlieir  mind, 
18  Having  the  understanding  dark- 
ened, being  alienated  from  the  life 
of  God  through  the  ignorance  that 
is  in  them,  because  of  the  blindness 
of  their  heart,  19  Who  being  past 
feeling,  have  given  themselves  over 
unto  iasciviousness,  to  work  all  un- 
cleanness  with  greediness. 

Our  apostle  having  finished  this  grand 
exhortation  to  love  and  unity  amongst  all 
christians,  and  enforced  it  with  the  most 
weighty  arguments  and  motives  in  the 
former  part  of  the  chapter ;  comes  now, 
in  the  latter  part  of  it,  to  press  the  Ephe- 
sians  to  the  practice  of  particular  duties. 
The  first  of  which  is  this,  to  take  special 
care,  that,  being  now  converted  christians, 
they  walk  no  more  like  ignorant  and  un- 
converted heathens:  Walk  not  as  other 
Gentiles  ■ualk.  Next  he  gives  particular 
instances  how,  and  after  what  manner,  the 
Gentiles,  in  the  black  night  of  paganism, 
did  walk:  namely,!.  In  the  vanity  of 
their  minds,  following  their  own  imagi- 
nations, and  not  any  revelation  from  God, 
in  the  matters  of  his  worship.  2.  Having 
their  understandings  darkened ;  their 
minds  void  of  saving  knowledge.  3. 
They  tucre  alienated  from  the  life  of 
God:  that  is,  from  a  godly  life:  they 
were  strangers  to  the  life  which  God  com- 
manded, which  God  approved,  and  which 
God  himself  lived.  Here  note,  Tliat  ho- 
liness is  called  the  life  of  God,  because 
it  is  the  life  which  God  requires  of  us,  it 
is  the  life  which  he  works  in  us,  it  is  the 
life  whereby  God  liveth  in  us;  the  life 
whereby  we  live  unto  God  ;  it  is  an  ever- 
living  life;  not  obnoxious  to  death,  as  the 
Ephesians  were :  so  every  carnal  man,  be- 
fore conversion,  is  alienated  from  this  life 
of  God  ;  he  has  no  liking  of  it,  no  incli- 
nation  to  it,  but  prefers  a  life  of  sin  before 
it.  Lord,  how  many  that  are  surrounded 
with  the  celestial  beams  of  the  gospel,  are 
as  impure  and  impenitent  now  as  these 
Gentiles  were  then  in  the  black  nigtit  of 
paganism!  4.  They  were  past  feeli/ig  : 
tiieir  sottish  stupidity  had  benumbed  them, 
the  flames  of  their  lusts  had  seared  their 
consciences  to  a  desperate  degree  of  hard- 
ness and  insensibility  :  they  were  at  once 
insensible  of  their  sin,  and  of  their  danger 
by  reason  of  sin.  A  dead  conscience,  and 
a  desperately  dissolute  life,  are  inseparable 
companions,      5.  They  gaze  themselves 


380 


over  unto  lasciviousness,  to  toork  all  un- 
cleanness  with  greediness.  Here  see  how 
insensibility  of  sin  begets  insatiableness  in 
sinning ;  they  work  uncleanness  with  in- 
satiable greediness,  who  have  once  aban- 
doned themselves  to  sin,  especially  to  the 
sin  of  uncleanness.  Lord  !  this  was  the 
deplorable  case  of  the  heathen  world,  before 
the  light  of  the  gospel  did  arise  and  shine 
upon  them.  But,  alas !  it  is  the  case  of 
multitudes  that  sit  under  the  brightest 
beams  of  gospel  light :  they  shut  their 
eyes,  and  will  not  see;  they  extinguish  all 
sense  of  immortality  and  a  future  state,  and 
so  abandon  themselves  to  a  life  of  brutish 
sensuality,  •working  all  uncleanness  with 
greediness:  but  let  them  know  assuredly, 
that  though  they  live  like  beasts,  yet  they 
shall  not  die  like  them,  nor  shall  their  latter 
end  be  like  theirs,  the  soul  being  under  a 
divine  ordination  to  an  everlasting  existence 
in  a  future  state,  in  which  it  shall  be  eter- 
nally happy  or  intolerably  miserable,  ac- 
cording as  we  manage  our  deportment  in 
this  present  world. 

20  But  ye  have  not  so  learned 
Chri-st  ;  21  If  so  be  that  ye  have 
heard  liim,  and  have  been  taught  by 
him,  as  the  truth  is  in  Jesus  :  22 
That  ye  put  off,  concerning  the 
former  conversation,  the  old  man, 
which  is  corrupt  according  to  the 
deceitful  lusts  :  23  And  he  renew- 
ed in  the  spirit  of  your  mind  ;  24 
And  that  ye  put  on  the  new  man, 
which  after  God  is  created  in  right- 
eousness and  true  holiness. 


In  these  verses,  1.  Our  apostle  acquaints 
the  converted  Ephesians,  that  the  saving 
knowledge  of  Christ,  which  they  had  re- 
ceived, instructed  them  belter  than  to  prac- 
tise such  licentiousness  and  wickedness  as 
the  unconverted  Gentiles  wallowed  in. 
But  ye  have  not  so  learned  Christ  ; 
that  is,  the  gospel  of  Christ.  Nothing  curbs 
sin,  nothing  cures  sin,  in  a  licentious  sinner, 
like  the  doctrine  of  Christ  revealed  in  the 
gospel ;  no  moral  precepts  from  the  school 
of  the  heathens,  which  some  so  much 
magnify  and  applaud,  can  compare  with 
this,  which  lays  open  the  root  of  this  ac- 
cursed disease,  and  leads  us  to  the  remedy 
which  the  wisdom  of  God  has  appointed 
for  its  cure,  even  the  blood  of  his  own  Son. 
Then  blessed  be  God  for  revealed  religion  ! 
Observe,  2.    The  apostle  acquaints  them 


EPHESIANS.  Chap.  IV. 

what  the  truth  as  it  is  in  Jesus,  that  is, 
the  doctrine  of  the  gospel,  doth  direct  them 
to,  enjoin  and  require  of  them  ;  namely, 
to  put  off  the  old  man,  that  is,  their  for- 
mer heathen  conversation,  and  manner  of 
life,  say  some;  but  this  they  had  put  off 
already  at  their  first  conversion  to  Christi- 
anity. By  the  old  man,  then,  understand, 
the  old  corrupt  nature,  so  called,  because 
it  is  as  old  as  Adam,  and  derived  from 
Adam,  and  which  daily  more  and  more 
corrupts  and  depraves  us  by  its  deceitful 
lusts,  if  it  be  not  resisted  and  subdued. 
But  this  is  not  sufficient,  that  we  put  off 
the  old  man,  unless  we  put  on  the  new, 
and  be  renewed  in  the  spirit  of  our  minds 
after  God  ;  that  is,  after  the  image  of  God, 
which  consisteth  in  righteousness  and  true 
holiness.  Note  here,  1.  That  regenerating 
grace  is  called  the  new  man  ;  because  the 
person  has  a  new  principle  infused  into 
him,  (says  the  pious  bishop  Fell,  upon  the 
place,)  which  enables  him  to  lead  a  new  life. 
Regenerate  men,  then,  are  new  men  ;  they 
have  a  renewed  and  enlightened  under- 
standing, they  have  a  sanctified  and  renew- 
ed will,  renewed  affections  and  desires ; 
old  things  are  passing  away,  and  all  things 
becoming  new.  Note,  2.  That  God  him- 
self is  the  pattern  and  exemplar,  after 
which,  and  according  to  which,  the  new 
man  is  formed  in  the  soul,  which  after 
God  is  created  in  righteousness  and  true 
holiness.  What  is  Godliness,  but  God- 
likeness  ?  What  IS  holiness,  but  the  con- 
formity of  our  natures  to  the  holy  nature 
of  God,  and  the  conformity  of  our  lives  to 
the  will  of  God  ?  Acts  xiii.  20.  I  have 
found  David,  a  man  after  7ny  own  heart, 
who  shall  perform  all  my  will.  Note,  3. 
That  holiness  is  not  only  the  reforming  of 
the  outward  7nan,  but  it  is  the  renewing 
of  the  mind  ;  and  not  only  of  the  mind, 
but  of  the  spirit  of  the  mind  :  by  which 
understand  the  highest  and  most  refined 
faculties  of  the  mind,  that  part  which  is 
most  free  from  the  dregs  of  sin,  and  which 
comes  up  nearest  to  God,  as  the  spirit  of 
the  mind  and  understanding  doth.  Verily, 
not  our  minds  only,  but  even  the  spirit 
of  our  minds,  need  renewing,  because 
corruption  is  got  into  the  highest  powers 
and  superior  faculties  of  the  soul,  and 
because  we  must  serve  God  with  all  our 
mind  ;  and  if  so,  with  the  spirit  of  our 
mind  ;  and  blessed  be  God  that  regenerat- 
ing and  renewing  grace  is  a  universal 
principle,  as  sin  was.  Did  sin  invade  the 
whole  soul,  all  the  powers  and  faculties  of 


Chap.  IV.  EPHESIANS. 

if,  and  deprive  us  of  the  divine  image  ?  It 
is  the  work  of  grace  to  restore  our  depraved 
natures  to  their  primitive  intt-gnly ;  the 
renewed  person  is  sanctified  totus,  though 
not  iota /iter  ;  a  new  nature  is  found  with 
him,  which  after  God  is  created  in  right- 
eousness and  true  holiness. 

25  Wherefore  putting  away  ly- 
ing, speak  every  man  truth  with  his 
neighbour :  for  we  are  members  one 
of  another. 


38( 


Our  apostle  closes  this  chapter  with  an 
exhortation  to  several  duties  belonging  to 
the  second  table  ;  namely,  to  abstain  from 
lying,  from  anger,  from  stealing,  from  cor- 
rupt communication,  from  all  bitterness  of 
spirit,  from  malice  and  revenge,  and  to 
exercise  brotherly  kindness,  and  mutual 
forgiveness.  From  wlience  nole,  That 
christians  must  make  conscience  of  the  du- 
ties of  the  second  table,  as  well  as  of  the  first, 
and  perform  their  duty  towards  their  neigh- 
bour, as  well  as  towards  God  ;  for  the  law 
is  one  copulative.  God  spoke  all  these 
•words ;  the  authority  of  the  lawgiver  is 
despised,  in  the  violation  of  the  least  com- 
mand ;  when  therefore  second-table  duties 
are  performed  by  us,  from  arguments  and 
motives  drawn  from  the  first  table,  that  is, 
when,  in  obedience  to  God's  command, 
and  with  an  eye  to  his  glory,  we  perform 
our  duty  to  our  neighbour,  this  is  both  an 
argument  of  our  sincerity,  and  also  an  or- 
nament to  our  profession.  Wherefore  put 
a-way  lying,  Sec.  Lying  was  a  vice  very 
common  among  the  heathens  :  it  is  likely, 
the  Ephesians,  in  their  heathen  state,  had 
been  very  guilty  of  it ;  for  they  thought 
it  lawful,  when  it  was  beneficial,  to  lie : 
for  they  affirmed,  that  a  lie  was  better  than 
a  hurtful  truth.  Our  apostle  therefore  ex- 
horts them,  now  converted  to  Christianity, 
to  speak  exact  truth  one  to  another ;  and 
adds  a  forcible  reason  for  it,  because  they 
were  members  one  of  another ;  that  is,  of 
human  society,  which  by  lying  is  destroyed ; 
falsehood  dissolves  the  bond  of  human 
society.  Learn  hence.  That  there  is  no  sin 
more  unseeming  in  a  christian,  more  in- 
consistent with  grace,  more  abominable 
to  God,  more  like  unto  the  devil,  more  in- 
jurious and  prejudicial  to  human  society, 
than  the  sin  of  lying;  fidelity  towards 
each  other,  and  mutual  confidence  in  each 
other,  being  that  which  makes  human 
society  both  safe  and  easy. 


26  Be  ye  angry  and  sin  not  ;  let 
not  the  sun  go  clown  upon  your 
wrath  :  27  Neither  give  place  to 
the  devil. 

Some  understand  these  words  only  as  a 
cautionary  direction,  and  sense  them  thus: 
If  ye  be  angry  at  any  time,  take  heed  that 
ye  sin  not,  by  exceeding  due  bounds  ;  and 
if  at  any  time  it  doth  so,  suppress  it  speedi- 
ly, before  the  sun  go  down.  This  was  a 
practice  even  amongst  the  heathen  ;  before 
the  sun  went  down,  they  would  shake 
hands  and  embrace  one  another  :  to  the 
shame  of  christians,  who  give  place  to  the 
devil,  according  to  the  known  proverb, 
Contubernalem  habctdiaholum,  qui  tectum 
petit  iratus.  *'  He  that  goes  angry  to  bed, 
has  the  devil  for  his  chamber-fellow  ;"  yea, 
for  his  bed-fellow  !  nay,  he  lies  not  only 
in  his  bed,  but  in  his  bosom.  Others  un 
derstand  the  words  as  a  precept  and  com- 
mand :  Be  angry,  but  take  heed  of  sinful 
anger.  Now  the  way  to  be  angry  and 
not  sin,  is  to  be  angry  at  nothing  but 
at  sin  ;  it  is  our  duty  to  be  angry  when  we 
see  others  depart  from  their  duty.  Meek 
Moses,  who  was  cool  enough  m.  his  own 
cause,  was  not  so  in  God's ;  he  has  no  zeal 
for  God,  that  is  not  moved  when  he  sees  or 
hears  God  dishonoured.  Learn  hence,  L 
That  anger  being  an  atTection  implanted  by 
God  in  the  human  nature,  is  not  in  itself 
evil  or  sinful,  but  in  some  cases  a  necessary 
duty.  Learn  hence,  2.  That  there  is  an 
easy  and  ready  passage  from  what  is  law- 
ful to  what  is  sinful.  Be  angry,  and  sin 
not;  implying,  that  it  is  a  very  easy  mat- 
ter to  sin  in  our  anger,  and  no  easy  matter 
to  be  angry  and  not  to  sin.  Learn,  3. 
That  it  is  very  difficult,  if  not  impossible, 
to  avoid  sin  in  our  anger,  if  we  let  anger 
hang  upon  our  spirits,  and  continue  with 
us :  anger  may  pass  through  the  heart  of 
a  wise  man,  but  rests  in  the  bosom  of  fools  : 
anger  against  sin  must  continue,  but  con- 
tinuance in  anger  will  be  sinful.  To  pre- 
vent the  sin  of  immoderate  anger,  these 
rules  will  be  useful :  1.  Desire  not  to  hear 
what  others  say  of  thee,  lest  you  want  pa- 
tience to  bear  what  you  hear;  many  tear 
themselves  with  anger,  when  they  hear 
themselves  torn  with  slander ;  we  had 
better  be  in  the  dark  concerning  our  own 
wrongs,  than  by  knowing  of  them  wrong 
ourselves  by  passion  or  desire  of  revenge. 
2.  What  you  do  hear  said  of  you,  inter- 
pret always  in  the  most  favourable  sense ; 
call  it  an  infirmity,  and  distinguish  between 


382 


EPHESIANS, 


Chap.  IV. 


the  action  and  intention,  between  what  is 
spoken,  and  the  intent  of  the  speaker.  3. 
In  and  under  all  provocations,  cast  your 
eye  upward,  look  up  to  God  •,  and  cast 
your  eye  inward,  and  see  what  you  have 
deserved  ;  though  not  at  your  neighbour's 
hand,  yet  at  God's  h;ind.  Shimei  gave 
David  provocation  to  boil  up  his  anger  to 
the  height  of  lury,  2  Sam.  xvi.  5.  but  by 
eyeing  God,  how  calm  and  meek  was  his 
spirit !  Thus,  de  aiigri/,  and  sin  not. 

29  Let  him  that  stole  steal  no 
more  :  but  ralher  let  him  lal)our, 
working  with  his  hands  the  thing 
which  is  good,  that  he  may  have  to 
give  to  him  that   needeth. 

Observe  here,  1.  The  sin  dissuaded  from: 
theft  and  stealing.  This  the  heathen  na- 
tions counted  no  crime  ;  they  made  no 
conscience,  either  openly  or  fraudulently,  to 
take  away  tlieir  neighbour's  goods.  There- 
fore, says  the  apostle,  let  those  of  you,  who 
in  the  time  of  your  paganism  and  unrege- 
neracy,  were  given  to  stealing,  now,  be- 
ing converted  to  Christianity,  do  so  no  more. 
Observe,  2.  The  remedy  prescribed  for  the 
prevention  of  this  sin  ;  and  that  is  dili- 
gence and  labour  in  some  honest  calling  : 
Let  h'lm  labour,  working  -willi  his  hands. 
Idleness  occasions  poverty,  brings  men  to 
want,  increases  their  necessities,  and  then 
they  betake  themselves  to  indirect  and  un- 
lawful means  to  supply  them.  Observe,  3. 
One  special  reason  why  persons  should  la- 
bour in  the  way  of  their  calling  :  That 
they  migiit  have  to  give  to  him  that  need- 
eth ;  not  only  that  they  may  have  where- 
with to  relieve  their  own  wants,  but  the 
wants  of  others.  Where  note.  That  God 
expects  charity  from  the  hands  of  those 
who  get  their  living  with  their  hands  :  day- 
labourers,  and  such  as  have  nothing  to  live 
upon  but  their  work,  must  yet  give  their 
mite,  their  alms,  for  the  help  of  the  indi- 
gent. Observe,  4.  The  restriction  and 
qualification  of  this  labour  of  the  hands : 
he  must  -work  that  wiiich  is  good,  that  he 
may  give  to  iiim  that  needeth.  To  relieve 
others  with  the  gain  of  oppression,  or  with 
the  hire  of  an  harlot,  is  unacceptable;  the 
matter  of  our  alms  must  be  goods  right- 
eously gotten,  otherwise  it  is  robbery,  not 
righteousness. 

29  Let    no    corrupt   communica- 
tion proceed  out  of  your  mouth,  but 


that  which  is  good  to  the  use  of 
edifying,  that  it  may  muiister  grace 
unto  the  hearers. 

Here  the  apostle  directs  us  how  to  man- 
age our  tongues,  both  negatively  and  po- 
sitively, telling  us  what  we  should  not 
speak,  and  what  we  should  :  Let  no  cor- 
rupt, rotten,  filthy  discourse,  come  out  of 
your  mouth :  such  as  have  rotten  lungs 
have  a  stinking  breath  ;  filthy  discourse 
argues  a  polluted  heart ;  such  noisome 
discourse  is  unsavory  to  an  holy  ear,  and 
greatly  offensive,  contagious,  and  infecting 
to  common  and  ordinary  hearers.  Next, 
he  tells  them  what  tiiL-y  should  speak ; 
That  which  is  profitable  and  edifying,  and 
that  which  may  minister  increase  of  grace 
to  the  hearers.  Our  speech  should  be  so 
gracious  and  savory,  as  to  discover  grace 
wrought  in  our  hearts,  and  by  a  means  of 
working  in  the  hearts  of  others  ;  elsewhere 
St.  Paul  advises  that  our  speech  be  savoury, 
seasoned  with  salt.  Col.  iv.  6.  Truth, 
holiness,  and  prudence,  is  the  salt  of  our 
words ;  christians  must  not  suffer  their 
tongues  to  run  at  random  in  their  ordinary 
discourse ;  it  is  not  su^cient  that  they  do 
not  speak  to  evil  purposes,  but  they  must 
speak  to  edifying  purpose  ;  that  which  has 
a  tendency  to  make  the  hearers  some  way 
or  other  either  wiser  or  better,  this  the 
apostle  calls  that  which  is  good  to  the  use 
of  edifying. 

30  And  grieve  not  the  Holy  Spirit 
of  God,  whereby  ye  are  sealed  unto 
the  day  of  redemption. 

Observe  here,  I.  The  title  given  to  the 
Spirit  of  God  :  he  is  styled  the  Holy  Spirit, 
being  essentially  and  infinitely  holy  in 
himself,  and  the  author  of  all  grace  and 
holiness  in  us.  Observe,  2.  The  affection 
of  grief,  which  is  here  attributed  to  the 
Spirit,  not  properly,  but  improperly  :  when 
we  do  that  which  would  most  certainly 
afflict  and  grieve  him,  were  he  a  subject 
capable  of  grief;  and  when,  upon  pro- 
vocations given  on  our  parts,  he  carrieth 
himself  towards  us  after  the  manner  of  a 
person  grieved,  namely,  when  we  provoke 
him  to  suspend  his  influence,  to  withdraw 
his  comforts,  leaving  us  without  any  pre- 
sent sense  of  feeling  of  his  assistances ;  he 
is  also  then  grieved  when  he  is  opposed, 
interrupted,  controlled,  and  disturbed,  in 
his  operations  of  grace  and  comfort  upon 
our  souls.     Observe,  3.  The  argument  used 


Chap.  IV. 


EPHESIANS. 


383 


to  enrorce  the  exhortation,  Dot  to  grieve 
the  Holy  Spirit  of  God  :  because  by  it  we 
are  sealed  to  the  day  of  redemption.  But 
what  doth  God's  scn/iiicr  his  people  by  his 
Holy  Spirit  intimate  and  imply  ?  Ans.  1. 
It  intimates  that  God  has  distinguished 
them  Irom  others.  2.  That  he  lias  appro- 
priated them  to  himself.  3.  That  he  has 
put  a  value  upon  them,  and  a  very  high 
esteem.  And,  4.  It  imports  the  irrevoca- 
ble purpose  of  God  tor  their  salvation. 
Seals  are  for  these  uses,  ends,  and  purposes : 
seals  are  for  distinction,  (or  approiirialion, 
for  confirmation  ;  and  argue  a  high  valu- 
ation and  precious  esteem  of  the  person  pr 
thing  which  the  seal  is  put  upon.  Grieve 
nof  the  Spirit,  vihereby  ye  are  seated  to 
the  day  of  redemption  ;  that  is,  to  the  day 
of  judgment. 

31  Let  all  bitterness,  and  wrath, 
and  anger,  and  clamour,  and  evil 
speakini?,  be  put  away  from  you, 
with  all  nialice  :  32  And  be  ye 
kind  one  to  another,  tender-heart- 
ed, forgiving  one  another,  even  as 
God  for  Christ's  sake  hath  forgiven 
you. 

Our  aposlle  had  exhorted,  in  the  former 
verse,  not  to  grieve  the  Holy  Spirit  of  God  ; 
in  the  next  verse,  he  acquaints  us  with  the 
particular  sins  that  would  afflict  and  grieve 
him :  namely.  Bitterness,  that  is,  a  secret 
grudge  and  a  smothered  displeasure  against 
our  brother:  Wrath,  or  an  impetuous 
fierceness  of  spirit,  upon  some  real  or  ap- 
prehcnded  injury  ;  Anger,  an  eager  desire 
of  revenge ;  Clamour,  loud  threatenings, 
or  reviling  language:  Evil-speaking,  ei- 
ther of  others  or  to  others :  Malice,  a  root- 
ed enmity,  the  rage  of  the  devil  ;  and  ren- 
ders a  man  as  like  the  devil  as  any  sin  on 
this  side  hell.  All  these  sins  do  exceed- 
ingly grieve  the  Holy  Spirit;  they  make 
him  both  loathe  and  leave  his  lodgings. 
In  the  last  verse,  as  a  proper  remedy  against 
all  the  foregoing  sins,  he  exhorts  them  to 
mutual  kindness  ;  Be  ye  kind  one  towards 
another  ;  that  is,  of  a  sweet  and  loving 
disposition,  affable  and  courteous  to  each 
other;  neither  carrying  it  loftily  nor  mo- 
rosely, but  atfably  and  humbly  ;  tender- 
hearted, having  a  compassionate  sense  of 
the  miseries  and  infirmities  of  one  another; 
forgiving  one  another  whatever  has  been 
matter  of  provocation  in  each  other,  accord- 
ing to  the  example  of  God,  who  for  Christ's 


sake  has  forgiven  us.  Learn  hence,  1. 
That  christians  are  obliged  by  the  laws  of 
their  holy  religion,  to  forbear  and  forgive 
one  another.  Learn,  2.  That  they  are 
obliged  to  forgive  one  another,  as  God,  for 
Christ's  sake,  hath  forgiven  them.  As 
God  forgives  us  universally,  freely,  heartily, 
and  sincerely,  and  when  he  has  power  in 
his  hand  to  revenge;  so  should  we  in  like 
manner  Ibigivp  one  another,  even  as  God, 
for  Christ's  sake,  hath  forgiven  us. 


CHAP.  V. 

E  ye  therefore  followers  of  God, 
as  dear  children  : 


B 


Our  apostle  having,  in  the  conclusion 
of  the  foregoing  chapter,  exhorted  the 
Ephesians  to  mutual  offices  of  love  and 
kindness  towards  each  other,  in  the  begin- 
ning of  this  chapter  he  makes  use  of  several 
very  cogent  arguments  to  excite  and  quicken 
them  thereunto.  The  first  of  which  is 
drawn  from  the  example  of  God  :  as  he 
had  been  kind  to  us,  and  lor  Christ's  sake 
forgiven  us,  let  us  therefore  be  followers 
of  him,  not  as  our  God  only,  but  as  our 
Father  ;  Be  ye  followers  of  God,  as  dear 
children.  Where  note,  1.  The  duty  ex- 
horted to :  Be  ye  followers  oj"  God  :  that 
is,  in  all  the  excellences  of  his  communi- 
cable attributes,  and  particularly  in  the 
exercise  of  universal  goodness  and  kind- 
ness, mercy  and  forgiveness.  The  argu- 
ment exciting  to  this  duty  ;  as  dear  chil- 
dren :  you  are  children,  and  who  should 
children  imitate  but  their  father  ?  And 
you  are  dear  children,  will  not  you  imitate 
such  a  Father  ?  Learn  from  both,  That 
such  as  lay  claim  to  a  relation  to  God, 
without  imitation  to  him,  are  not  children, 
but  bastards:  they  may  be  of  his  family, 
but  not  of  his  household  ;  of  his  family  by 
instruction,  but  not  by  descent.  There  is 
no  implantation  into  Christ  without  an 
imitation,  both  of  the  Creator  and  Re- 
deemer, Heb.  iii.  6.  Christ  as  a  Son 
over  his  own  house  :  whose  house  are  we, 
if  we  holdfast,  SfC. 

2  And  walk  in  love,  as  Christ 
also  hath  loved  us,  and  hath  given 
himself  for  us,  an  offering  and  a 
sacrifice  to  God  for  a  sweet-smell- 
ing savour. 

Here  we  have  a  second  argument  urged, 
to  walk  in  love  one  with  and  one  towards 


984 


EPHESIANS. 


Chap.  V, 


another,  drawn  from  the  example  of  Christ  ; 
he  also,  as  well  as  God  the  Father,  hath  loved 
us  ;  and  the  instance  given  of  iiis  love,  is 
the  highest  that  ever  was  or  can  be  given  : 
He  gave  /limsel/ior  us,  an  offering  and  a 
sacrifice  to  God  for  a  swect-srnelling  sa- 
vour. Observe  here,  1.  The  great  duty 
of  the  law :  IVal/c  in  love.  This  implies 
the  exercise  of  this  grace,  not  barely  to  have 
it  in  the  principle  and  habit,  but  to  exercise 
and  exert  it  in  the  act  ;  and  it  implies  the 
universal  exercise  of  grace  ;  whatever  we 
do  both  to  God  and  man,  must  be  done 
in  love,  1  Cor.  xvi.  14.  Let  all  your  deeds 
be  done  with  charity.  Observe,  2.  As 
the  great  duly  of  the  law,  to  -walk  in  love, 
so  the  great  pattern  of  the  gospel,  as  Christ 
also  hath  loved  us.  The  particle  as  hath 
first  the  force  of  an  argument,  and  is  as 
much  as  because  Christ  hath  loved  us ; 
and  it  has  also  the  force  of  a  rule  to  di- 
direct  us  in  the  manner  how  we  should 
love  one  another,  with  an  as  of  identity, 
but  not  equality  :  not  with  the  same  de- 
gree, but  with  the  same  kind,  of  love  where- 
with Christ  hath  loved  us.  But  why  hath, 
rather  than  doth  love  us  ?  Why  in  the 
preter,  rather  than  in  the  present,  tense  ? 
Ans.  To  denote  both  the  priority  of  Christ's 
love ;  that  he  loved  us  before  we  loved 
him  ;  yea,  before  we  loved  ourselves  ;  nay, 
before  we  had  any  being  in  the  world,  we 
had  a  being  in  his  love,  even  from  all  eter- 
nity. And  also  to  denote  the  indubitable 
certainty  of  his  love :  He  hath  loved  you ; 
you  need  not  doubt  it,  nor  question  it ; 
he  hath  given  actual  and  undeniable  proofs 
of  it ;  follow  him  from  heaven  to  earth,  and 
from  earth  to  heaven  again,  and  you  will 
find  every  step  he  took  to  have  been  in  love  : 
Walk  then  in  love,  as  Christ  also  hath 
loved  us.  Learn  hence,  1.  That  our  Lord 
Jesus  Christ  hath  given  an  ample  and  full 
demonstration  of  his  great  and  wonderful 
love  unto  his  church  and  people.  2-  That 
this  love  of  Christ  towards  us,  should  not 
only  be  an  argument  and  motive  to  excite 
and  quicken  us  to  walk  in  love  one  to- 
wards another,  but  also  an  exact  rule  and 
copy  to  direct  and  guide  us  in  our  walking. 
There  are  some  incommunicable  properties 
in  Christ's  love,  which  we  cannot  imitate. 
As  his  love  was  an  eternal  love,  an  infinite 
love,  a  free  love,  without  motive,  and  in 
despite  of  obstacles,  a  redeeming  love ; 
such  cannot  our  love  be  one  to  another  : 
but  as  Christ's  love  was  an  operative  love, 
a  beneficent  love,  a  preventing  love,  a  soul 
Jove,  a  constant  love  :  thus  we  are  to  imi- 


tate it,  and  walk  in  love  one  towards  ano- 
ther. Observe,  3.  The  high  instance  and 
expression  which  Christ  has  given  of  his 
love  unto  us :  He  gave  himself  for  us, 
a  sacrifice  unto  God,  Sfc.  He  gave ; 
now  gifts  are  expressions  of  love  :  he  gave 
himself,  that  is  more  than  if  he  had  given 
all  the  angels  in  heaven,  and  all  the  treasures 
on  earth,  for  us,  more  than  the  whole  world, 
yea,  than  ten  thousand  worlds:  he  gave 
himself  an  offering  and  a  sacrifice,  a  volun- 
tary sacrifice,  a  meritorious,  efficacious,  ex- 
piatory, and  propitiatory  sacrifice :  and 
this  for  us,  to  be  stuck,  and  bleed  to  death 
in  our  stead.  And  he  gave  himself  a  sa- 
crifice to  God,  as  an  injured  and  offended 
God  ;  to  God,  as  a  revenger  of  sin  ;  to 
God,  as  the  guardian  and  giver  of  the 
law  ;  to  God,  as  the  asserter  of  his  truth  in 
the  threatenings  ;  he  appeared  before  God 
as  sitting  upon  a  seat  of  justice,  that  he 
might  open  to  us  a  throne  of  grace.  Lastly, 
For  a  sweet-smelling  savour,  that  is,  he 
gave  himself  with  an  intention  to  be  ac- 
cepted, and  God  received  him  with  a  choice 
acceptation.  Our  sin  had  sent  up  a  very 
ill  savour  to  heaven,  which  disturbed  the 
rest  of  God  :  Christ  expels  this  ill  scent, 
by  the  perfume  of  his  precious  blood. 
Learn  hence,  1.  That  the  sacrifice  and 
suflferings  of  our  Lord  Jesus  Christ  were 
very  free  and  voluntary:  he  oflTered  him- 
self, and  his  offering  was  a  free-will  offering. 
Learn,  2.  That  this  voluntary  sacrifice  and 
free-will  offering  of  Christ,  was  acceptable 
to  God,  and  efficacious  for  men ;  it  was 
acceptable  to  God,  because  a  complete 
satisfaction  for  sin's  wrong  ;  and  efficacious 
for  us,  because  a  discharge  from  the  obliga- 
tion of  sin's  guilt. 

3  But  fornication,  and  all  un- 
cleanness,  or  covetousness,  let  it 
not  be  once  named  among  you,  as 
becometh  saints : 

The  apostle,  in  this  and  the  following 
verses,  exhorts  the  Ephesians  to  shun  seve- 
ral sins,  which  were  frequently  practised 
among  the  Gentiles  before  their  conversion 
to  Christianity,  as  first,  fornication,  and  all 
sorts  and  degrees  of  uncleanness.  This 
was  looked  upon  as  an  indifferent  action, 
and  no  sin  at  all,  by  the  Pagan  world. 
Next,  he  advises  them  to  beware  of  covet- 
ousness, that  is,  all  irregular  and  inordi- 
nate desires,  and  lusting  after  things  for- 
bidden in  the  general,  and  particularly  all 
insatiable  love  of  riches,  which  in  trading 


tl.ap.  V. 


EPHESIANS. 


385 


cities  (such  as  Ephesus)  doth  usually  very 
much  abound,  whicii  sins  he  earnestly  de- 
sires may  not  be  named  amongst  them, 
that  is,  not  named  with  approbation,  nut 
named  without  reprehension  ;  nor  named, 
that  is,  not  committed  by  any  of  them, 
yea,  not  so  much  as  n;imed  by  them,  witii- 
out  detestation.  And  the  argument  otiered 
to  dissuade  from  these  sins,  is  drawn  ab 
indvcoro  as  not  becoming  saints,  that  is, 
converted  christians,  who  profess  separa- 
tion from  the  world,  and  solemn  dedica- 
tion to  God  and  Christ,  and  therefore  ought 
to  be  holy  in  heart,  chaste  in  mind,  hea- 
venly in  desire,  undefiled  in  body.  A  life 
of  purity  and  chastity  well  becoming  saints; 
they  must  be  pure  in  heart,  pure  in  tongue, 
pure  in  intention,  pure  in  expression,  pure 
in  conversation,  otherwise  they  answer  not 
their  name,  nor  walk  according  to  their 
renewed  nature  :  Ltt  no  unckanness  be 
once  named  amongst  j/ou,  as  beco?nct/i 
saints. 

4  Neither  filthiness,  nor  foolish 
talking,  nor  jesting,  which  are  not 
convenient ;  but  rather  giving  of 
thanks. 

Here  our  apostle  advises  christians  to 
guard  against  the  sins  of  the  tongue,  to 
avoid  all  filthy  discourse,  and  all  foohsh 
discourse,  all  scurrilous  and  obscene  jest- 
ing, all  excess  in  drollery,  which  is  no- 
thing but  the  foam  of  a  frothy  wit.  Mo- 
derate mirth,  by  innocent  and  inoffensive 
jesting,  is  not  here  forbidden  :  but  when 
we  jest  by  tart  reflections  upon  the  way, 
gesture,  or  natural  imperfections  of  others, 
especially  when  we  furnish  out  a  jest  in 
scripture  attire,  and  in  a  jocular  humour 
make  light  and  irreverent  application  of 
scripture  phrases !  Lord  !  what  an  impious 
liberty  do  some  men  take,  to  bring  foith 
scripture,  as  the  Philistines  brought  forth 
Samson,  only  to  make  them  sport.  These 
men  ere  long  will  find  Almighty  God  in 
earnest,  though  they  were  in  jest  when 
they  played  the  buffoon  with  the  most 
serious  things  in  the  world.  Observe  far- 
ther, Our  apostle's  argument  to  dissuade 
from  such  talk,  is  this,  ibej/  are  not  con- 
venient :  not  convenient  in  themselves, 
not  convenient  for  the  speaker,  not  con- 
venient for  the  hearers,  for  they  poison 
instead  of  profiting  the  company,  and 
pollute  both  the  minds  and  manners  of  the 
liearers.  O,  what  a  great  and  common 
instrument  of  sin  is  the  mouth  or  tongue 
of  man  !    The  tongue  of  a  good  man  is 

VOL.    II. 


his  glory,  the  tongue  of  a  sinner  is  his 
shame ;  there  is  no  member  of  the  body  that 
doth  so  much  service  for  the  devil  as  the 
tongue,  especially  in  common  conversa- 
tion ;  then  it  i-s  that  men  let  their  tongues 
run  riot,  then  they  utter  oaths  and  blas- 
phemies against  God,  censorious,  oppro- 
brious, slanderous  words,  agHinst  their 
neighbours ;  to  prevent  all  which,  the 
apostle  exhorts,  in  the  last  words  of  the 
verse,  that  wlien  we  meet  together,  we 
should  rather  recount  the  favours  received 
from  God,  and  bless  liiin  for  them  :  But 
rat/ier  giving  of  t/ianlcs.  As  there  is  at 
all  times,  and  in  all  places,  cause  of  thanks- 
giving adnnnistered  to  us  by  God,  so  it  is 
our  duty  to  take  all  occasions  and  fit  op- 
portunities to  excite  both  ourselves  and 
others  to  the  practice  of  it,  who  are  natu- 
rally very  averse  and  backward  to  it.  From 
the  whole  note.  That  so  quick  and  easy  is 
the  passage  from  what  is  lawful  and  allow- 
ed, to  what  is  sinful  and  forbidden,  that  it 
is  a  task  of  no  small  difficulty  to  keep 
within  the  bounds  of  lawful  and  allowed 
mirth,  especially  by  recreating  our  spirits 
by  pleasant  and  delightful  discourse,  so 
that  we  exceed  not  either  in  matter,  man- 
ner, or  measure.  Well  might  St.  James 
say,  chap.  iii.  2.  Jf  any  inan  offend  not 
in  ivord,  he  is  a  perfect  man  ;  intimating, 
that  there  are  many,  very  many,  that  do 
thus  olfend  ;  and  such  as  do  not,  are  chris- 
tians of  no  common  attainment,  but  great 
proficients  in  grace ;  persons  of  extraor- 
dinary measures  both  of  piety  and  pru- 
dence. 

5  For  this  ye  know,  that  no  whore- 
monger, nor  unclean  person,  nor 
covetous  man,  who  is  an  idolater, 
hath  any  inheritance  in  the  kingdom 
of  Christ  and  of  God.  6  Let  no 
man  deceive  you  with  vain  words  ; 
for  because  of  these  things  cometh 
the  wrath  of  God  upon  the  children 
of  disobedience.  7  Be  ye  not  there- 
fore partakers  witli  them  : 

Our  apostle,  considering  how  exceeding 
common  the  fore-mentioned  sins  were  among 
the  Gentiles,  and  how  ready  persons  were  to 
esteem  lightly  of  them,  advises  the  Ephe- 
sians  here  not  to  entertain  in  their  minds 
light  thoughts  of  them,  or  to  believe  any 
libertines  which  should  represent  them  as 
small  and  inconsiderable  matters  ;  for  how 
can  a  little  sin  he  committed  against  a  great 
2  c 


386 


EPHESIANS. 


Chap.  V. 


God  ?  or  that  sin  be  accounted  light,  which 
brings  down  the  heavy  wrath  of  God  upon 
the  person,  and  shuts  him  out  of  the  king- 
dom of  God  ?  Note  here,  1.  The  descrip- 
tion of  heaven  ;  it  is  a  kingdom,  for  its 
eminency  and  glory,  for  its  fulness  and  suf- 
ficiency, for  its  safety  and  security,  for  its 
duration  and  perpetuity,  so  called  ;  and  it 
is  tlie  kingdom  of  Christ,  and  of  God,  that 
is,  either  the  kingdom  of  Christ  who  is 
God,  or  the  kingdom  of  Christ  by  pur- 
chase, and  tiie  kingdom  of  God  by  free 
donation.  But  mark.  The  kingdom  of 
Christ  and  of  God ;  of  Christ  first,  be- 
cause there  is  no  coming  into  the  kingdom 
of  God  but  by  Christ.  Christ  is  first 
named,  because  we  enter  by  him  into 
the  kingdom,  and  in  his  right.  Note,  2. 
The  sins  enumerated,  which  will  assuredly 
shut  persons  out  of  his  kingdom ;  and  they 
are  not  external  and  corporeal  sins  only, 
as  whoredom  and  uncleanness,  but  in- 
ternal and  spiritual ;  covetousness,  ■which 
is  idolatry.  As  a  man  may  be  guilty  of 
adultery,  and  yet  never  touch  a  woman, 
and  of  murder,  yet  never  strike  his  neigh- 
bour ;  so  he  may  be  guilty  of  idolatry, 
and  yet  never  bow  his  knee  to  an  idol : 
secret  idolatry,  soul  idolatry,  will  shut  out 
of  heaven,  as  well  as  open  idolatry.  Any 
thing  that  has  our  highest  esteem  and 
regard,  our  extreme  love  and  delight,  and 
is  the  special  object  of  our  hope,  our  afl[i- 
ance  and  trust,  of  our  fear  and  care,  this 
we  make  our  god.  And  thus  the  covetous 
man  is  an  idolater,  for  he  gives  these  acts 
of  soul-worship  to  the  creature,  to  some- 
thing in  the  world  which  is  not  God. 
Every  natural  man  is  an  idolater  ;  either 
the  world,  or  some  worldly  lust,  is  his  god, 
and  no  idolater  can  have,  while  such,  any 
inheritance  in  the  kingdom  of  Christ  and 
of  God.  Note,  3.  The  seasonable  advice 
which  St.  Paul  gives  the  Ephesians,  and  us 
in  them,  not  to  be  partakers  of  other  men's 
sins :  Re  not  ye  therefore  partakers 
liith  them,  lest  ye  be  also  partakers  with 
them  in  their  plagues  and  punishments. 
2uest.  But  when  may  we  be  said  to  be 
partakers  of  other  men's  sins  ?  Answ. 
When  we  consent  to  them,  connive  at 
them,  rejoice  in  them,  give  counsel  or 
command  for  them,  by  not  hindering  of 
them,  by  not  publishing  and  punishing  of 
Ihem,  if  in  our  power,  by  not  mourning 
over  Ihem,  but  especially  by  joining  with 
them  in  the  sinful  practice  of  them;  all 
these  ways  are  we  partakers  of  other  men's 
sins. 


8  For  ye  were  sometimes  dark- 
ness ;  but  now  are  ye  light  in  the 
Lord  :    walk  as  children  of  light : 

Here  the  Ephesians  are  put  in  mind  of 
the  darkness  and  blindness  of  their  hea- 
then state,  before  the  light  of  the  gospel 
came  among  them  ;  they  were  not  only 
dark,  very  much  in  the  dark,  but  dark- 
ness itself:  he  next  acquaints  them  with 
their  happy  condition,  by  entertaining  of 
the  gospel  of  Christ ;  they  therefore  be- 
came light  in  the  Lord,  they  were  sav- 
ingly enlightened  by  the  word  and  Spirit 
of  God  ;  and  accordingly  he  urges  them 
to  walk  answerably  to  their  christian  pro- 
fession. Walk  as  children  of  light.  Note 
here,  1,  That  the  state  which  every  soul  is 
in  by  nature,  and  before  conversion,  is  a 
state  of  spiritual  darkness;  like  men  in  the 
dark,  they  go  they  know  not  whither,  they 
do  they  know  not  what,  they  stumble  and 
fall  they  know  not  how  and  when.  Note, 
2.  That  all  those  whom  God  calls  effec- 
tually out  of  the  darkness  and  ignorance  of 
their  natural  and  unregenerate  state,  he 
doth  enlighten  them  by  his  word  and 
Holy  Spirit.  Note,  3.  That  such  as  are 
so  called  and  enlightened,  ought  to  walk 
suitably  to  their  privilege,  and  answerably 
to  their  high  and  honourable  profession. 
Walk  as  children  of  light ;  that  is,  holy, 
humbly,  cheerfully,  thankfully,  before  God  ; 
exemplarily  and  unblamably  before  the 
world. 

9  (For  the  fruit  of  the  Spirit  is 
in  all  goodness  and  righteousness 
and  truth  ;)  10  Proving  what  is 
acceptable  unto  the   Lord. 

These  words  contain  a  reason  why  the 
Ephesians,  who  were  once  darkness,  but  then 
enlightened  by  the  Holy  Spirit,  should  walk 
as  children  of  the  light;  namely,  because 
the  fruits  of  that  light,  or  of  the  Holy  Spirit, 
the  author  of  that  light  which  they  had  re- 
ceived, is  in  all  goodness,  righteousness, 
and  truth,  that  is,  it  consisted  in  these 
things,  these  are  the  fruits  of  the  enlight- 
ening and  enlivening  Spirit  of  God.  So 
that  the  force  of  the  argument  lies  thus  : 
such  a  walking  as  is  here  directed  to, 
namely,  in  the  love  and  practice  of  universal 
righteousness  and  goodness,  is  the  genuine 
fruit  and  natural  result  of  the  Holy  Spirit, 
and  accordingly  as  such  they  were  obliged 
to  it.  None  can  walk  as  children  of  the 
light,  but  such  as  are  renewed  and  quick- 


Chap.  V. 


EPHESIANS. 


307 


ened  by  the  Holy  Spirit  of  God,  and  made 
children  of  light;  and  such  will  be  found 
in  the  practice  of  those  duties,  wherein  that 
walk  consisteth.  Proving  -what  is  ac- 
ceptad/e  unto  the  Lord;  that  is,  1.  To 
study  the  word,  and  find  what  is  pleasing 
unto  God.  2.  To  enibrace  with  our  hearts 
what  we  find  to  be  so.  And,  3.  To  prac- 
tise in  our  lives  what  we  embrace  with  our 
Hearts.  The  scripture  acquaints  us  with 
some  persons  and  some  performances  which 
are  very  acceptable  unto  God  ;  such  per- 
sons as  live  most  by  faith,  as  are  very  up- 
right in  their  walking,  very  sincere  in  all 
tliey  do,  such  are  greatly  acceptable  unto 
God  ;  so  tlie  performances  are  also  accept- 
able, namely,  when  we  do  justice  and  judg- 
ment, this  is  more  acceptable  to  the  Lord 
than  sacrifice  ;  both  commutative  and  dis- 
tributive justice  betwixt  man  and  man, 
more  pleasing  to  God  than  the  highest 
acts  of  worship  performed  to  him  without 
this,  Prov.  xxi.  3.  To  serve  Christ  with  a 
pure  intention,  with  good-will,  or  a  will- 
ing mind,  and  to  suffer  patiently  for 
•well-doing,  this  is  highly  pleasing  and  ac- 
ceptable unto  God,  1  Pet.  ii.  20. 

11  And  have  no  fellowship  with 
the  unfruitful  works  of  darkness, 
but  rather  reprove  them. 

Observe  here,  1.  The  odious  character 
wherewith  sin  in  general  is  branded  :  it  is 
styled  darkness,  a  work  of  darkness,  works 
of  darkness,  and  an  unfruitful  work. 
Sin  is  styled  darkness,  because  it  originally 
springs  from  darkness,  it  naturally  delights 
in  darkness,  it  ultimately  leads  to  eternal 
darkness.  Sin  is  called  a  work  of  darkness, 
to  imply  the  drudgery  and  toil,  the  labour 
and  pains,  that  the  sinner  is  at  in  the  service 
of  sin  :  the  work  of  sin  is  a  mere  drudgery ; 
it  is  not  a  pleasurable  service,  but  a  laborious 
servitude.  And  the  apostle  calling  sin  by 
the  name  of  works,  doth  intimate  to  us,  that 
one  sin  never  goes  single  and  alone,  but 
has  a  dangerous  train  and  retinue.  Finally, 
Sin  is  an  unfruitful  work ;  not  materially 
and  subjectively  unfruitful,  for  the  corrupt 
nature  of  man  is  a  rank  soil  in  which  sin 
thrives  apace  ;  but  terminatively  and  ulti- 
mately, it  is  unfruitful  in  the  conclusion,  in 
the  event  and  issue,  Rom.  vi.  21.  What 
fruit,  Sf-c.  Observe,  2.  A  dehortation,  or 
negative  precept :  Have  Jio  fellowship  with 
the  unfruitful  works  of  darkness  :  it  is 
both  the  duty  and  interest  of  every  chris- 
tian to  have  nothing  to  do  with  any  sin- 
ful work  ;  the   preceptive  will  of  God  re- 


quires this,  sin  being  contrary  to  the  holi- 
ness of  his  nature  and  will ;  and  the  dig- 
nity and  purity  of  the  gospel  calls  for  this, 
which  is  a  law  of  holiness,  and  a  rule  of 
holy  living.  Observe,  3.  A  positive  injunc- 
tion :  But  rather  reprove  them.  How 
are  we  to  reprove  the  unfruitful  workers 
and  works  of  darkness  ?  Two  ways  :  1. 
By  our  lips  ;  with  plainness,  but  yet  with 
prudence  ;  with  faithfulness,  but  yet  with 
meekness  ;  in  reproof  never  use  sharp 
words,  if  soft  words  will  serve  the  turn.  2. 
Witli  our  lives ;  thus  Nehemiah,  by  his 
princely  demeanour,  did  reprove  the  covet- 
ousness  of  former  governors,  Neh.  v.  15. 
So  did  not  I,  because  of  the  fear  of  the 
Lord;  a  holy  life  is  a  visible  and  daily 
reproof  given  both  to  sin  and  sinners. 

12  For  it  is  a  shame  even  to 
speak  of  those  things  which  are  done 
of  them  in  secret.  13  But  all 
things  that  are  reproved  are  made 
manifest  by  the  light  :  for  whatso- 
ever doth  make  manifest  is  light. 

Here  our  apostle  assigns  particular  rea- 
sons why  the  Ephesians  should  have  no 
fellowship  with  the  unfruitful  workers  and 
works  of  darkness,  but  reprove  them  ; 
namely,  1.  The  abominable  filthiness  of 
those  sins  which  the  wicked  pagans  com- 
mitted, especially  in  their  heathen  myste- 
ries, prescribed  by  the  devil  as  parts  of  his 
worship ;  such  things  done  in  secret,  as  it 
was  even  a  shame  to  speak  of.  2.  Be- 
cause admonitions  and  reproof  make  the 
works  of  darkness  manifest  to  the  sinner's 
conscience,  set  sin  forth  in  its  black  and 
ugly  colours.  A  discovery  of  sin  in  its 
vileness,  odiousness,  and  ugliness,  is  neces- 
sary to  a  sinner's  conviction  of  it,  and  con- 
version from  it  ;  and  God  doth  not  only 
bless  the  ministry  of  the  word  from  the  pul- 
pit, but  sometimes  by  a  word  of  reproof 
from  the  mouth  of  a  private  christian,  and 
the  light  of  his  holy  example  for  this  great 
end.  A  reproof  piously  and  prudently 
given  to  open  sinners,  by  private  christians, 
shall  not  miss  of  its  end  ;  it  will  certainly 
have  its  effect,  either  in  the  sinner's  conver- 
sion and  salvation,  or  in  his  ohduration  and 
condemnation  :  as  all  things  leprovable  are 
made  manifest  by  light,  so  a  prudent  reproof 
and  pious  conversation  put  sin  to  shame,  if 
not  to  silence. 

14    Wherefore    he    saith.  Awake, 
thou   that   sleepest,  and  arise    from 
2  c  2 


388 


EPHESIANS. 


Chap.  V. 


the  dead,  and  Christ  shall  give  thee 
light. 

The  last  argument  whicii  our  apostle 
offers  to  consideration,  for  enforcing  the 
duty  of  reproving  the  unfruitful  workers 
and  works  of  darkness,  is  drawn  from  the 
example  of  God  himself,  whose  great  design 
it  is,  by  his  holy  word,  to  awaken  men  out 
of  tlie  deep  sleep  of  sin  and  death,  that 
Christ  may  give  them  light.  Here  note, 
The  dangerous  and  deplorable,  though 
not  hopeless  and  desperate  state,  of  an  un- 
converted and  impenitent  sinner,  namely, 
spiritual  sleep  and  death.  Every  man  by 
nature  is  in  a  dead  sleep  till  tlie  reno- 
vating change;  he  apprehends  things  as 
a  man  asleep ;  all  his  thoughts  of  God 
and  Christ,  of  heaven  and  hell,  of  sin 
and  holiness,  are  slight  and  hovering  no- 
tions, not  real  and  thorough  apprehen- 
sions; the  most  substantial  realities  are 
with  them  but  phantasms  and  imaginations. 
Imaginary  dangers  startle  them,  like  men 
in  a  dream  ;  but  real  dangers,  though  ne- 
ver so  near,  do  not  affect  them.  As  in 
natural  sleep,  all  the  senses  of  the  body, 
so  in  spiritual  sleep,  are  all  the  senses  of 
the  soul  bound  up;  and  accordingly,  this 
sleep  is  not  casual,  but  connatural,  to  our 
present  sinful  state ;  a  soul  drenched  in 
sensuality  sleeps,  as  it  were,  by  choice,  and 
not  by  chance.  But  how,  O  sinner,  canst 
thou  sleep  under  such  a  load  of  sin  and 
guilt,  with  so  many  wounds  in  thy  con- 
science, with  so  many  ulcers  in  thy  soul  ? 
Can  a  diseased  man  sleep  ?  Can  a  con- 
demned man  sleep  ?  Can  a  man  in  debt 
sleep?  All  this  the  sinner  is:  and  yet 
though  God  thunders  above,  and  hell 
gapes  from  beneath,  and  the  sinner  hangs 
over  it  by  the  fretted  thread  of  this  life, 
yet  he  is  in  a  profound  sleep;  but  his  dam- 
nation slumbers  not,  if  he  doth  not  speedily 
awake,  and  arise  from  the  dead,  that 
Christ  may  give  him  light. 

15  See  then  that  ye  walk  circum- 
spectly, not  as  fools,  but  as  wise. 

These  words  may  be  considered  two 
ways;  either,  ].  As  a  direction  to  those, 
who,  according  to  the  foregoing  exhorta- 
tion, do  reprove  sinners  for  their  unfruitful 
works  of  darkness,  namely,  to  walk  very 
circumspectly  themselves.  "  See  then  how 
circumspectly  you  walk,"  so  the  words 
may  be  rendered  ;  and  it  intimates  to  us, 
that  those  only  are  fit  to  reprove  sin   in 


others,  who  walk  very  circumspectly  and 
unblamably  themselves;  such  only  have 
authority  to  reprove,  and  such  only  can 
hope  for  success  in  reproving,  ver.  11. 
Rather  reprove  thein  :  see  then  that  ye 
walk  circumspectly.  Secondly,  The 
words  may  be  considered  as  a  new  precept, 
added  by  St.  Paul  to  the  former  given  in 
this  chapter,  for  directing  the  Ephcsians  to 
an  holy  life  ;  he  assures  them,  that  if  they 
will  walk  holily,  they  must  walk  circum- 
spectly, and  that  circumspect  walking  is 
wise  walking.  Observe  here,  1.  The  ne- 
cessity of  circumspect  walking  :  See  that 
ye  walk  circufnspectly.  Learn  hence. 
That  it  is  impossible  for  a  christian  to  main- 
tain a  holy  course  of  obedience  to  the 
commands  of  God,  without  great  care  and 
caution,  heedfulness  and  circumspection  ; 
none  can  walk  holily,  that  do  not  walk 
circumspectly  and  watchfully.  Such  is 
that  weakness  and  inconstancy  of  our  na- 
ture, so  many  and  so  subtle  are  our  spiri- 
tual enemies,  and  so  intimate  with  us,  so 
strict  and  exact  is  the  law  of  God  we  are 
to  walk  by,  and  so  holy  and  jealous  is  that 
God  we  are  to  walk  before,  that  it  is  im- 
possible to  walk  before  him  acceptably, 
if  we  do  not  walk  circumspectly.  Ob- 
serve, 2.  As  the  necessity,  so  the  excellency, 
of  circumspect  walking  :  it  is  not  foolish, 
unadvised,  and  unaccountable  walking  ;  but 
it  is  truly  wise  walking;  such  walking  as 
the  wisdom  of  God  recommends  to  us,  and 
such  walking  as  bespeaks  us  truly  and  really 
wise.  Such  as  walk  loosely,  walk  fool- 
ishly:  careless  walking  is  foolish  walking; 
but  circumspect  walking  is  wise  walking  ; 
for  it  is  to  be  wise  for  ourselves,  and  wise 
to  our  best  and  true  interest :  it  is  to  be 
wise  for  time,  and  wise  to  eternity ;  wise 
both  for  this,  and  for  the  coming  world. 
Sec  that  ye  walk  cii'cumspectly,  not  as 
fools,  but  as  wise. 

16  Redeeming  the  time,  because 
the  days  are  evil. 

Observe  here,  1.  A  most  important  and 
necessary  duty  exhorted  to ;  namely,  to 
redeem  the  time.  This  cannot  be  done  in 
a  natural  sense  :  time,  once  past,  is  irreco- 
verably lost,  we  can  no  more  recall  it ;  but 
in  a  moral  sense,  time  may  be  said  to  be 
redeemed,  when  our  diligence  to  improve 
it  is  redoubled,  when  we  do  much  work 
in  a  little  time.  To  redeem  time,  supposes 
and  implies  a  right  knowledge  of  the  use 
and  end  of  time,  and  high  valuation  of  the 
worth  and  excellency  of  time,  and  resolu- 


Chap.  V. 


EPHESIANS. 


30U 


fion  to  rescue  it  out  of  the  hands  of  those 
that  would  devour  it :  idleness,  excess  of 
sleep,  inordinate  adorning  of  the  body, 
immoderate  recreations,  vain  company, 
an  excess  of  worldly  business,  all  these  are 
robbers  of  our  lime,  and  time  must  be 
rescued  out  of  their  hands.  Siiest.  Who 
are  the  persons  more  especially  concerned 
to  redeem  time  ?  Ans.  All  those  that  are 
young :  such  as  have  idly  wasted  a  great 
part  of  their  time;  all  that  are  ignorant 
and  graceless  ;  all  that  are  weak  and  aged, 
and  have  but  a  few  sands  in  their  glass ; 
all  those  that  are  recovered  from  sickness ; 
and  all  such  as,  through  poverty,  restraint, 
or  service,  are  scanted  of  their  time,  should 
wisely  redeem  it,  and  industriously  improve 
it,  for  God  and  their  souls:  because  upon 
this  moment  depends  eternity,  and  accord- 
ing to  our  present  choice  will  be  our  eter- 
nal lot.  Observe,  2.  The  apostle's  argu- 
ment here,  to  excite  all  persons  wisely  to 
redeem  their  time;  namely,  because  the 
days  are  evil:  that  is,  full  of  sin,  by  the 
scandalous  lives  of  professors ;  full  of  error, 
by  the  subtilty  of  heretical  seducers ;  full 
of  affliction  and  misery,  by  reason  of  sharp 
and  hot  persecutions.  When  days  are  most 
evil,  most  sinful  and  calamitous,  then  it  is 
a  christian's  duty  to  improve  his  time  well 
and  wisely,  for  God  and  his  soul!  Redeem 
the  time,  because  the  daus  are  evil. 

17  Wherefore  be  ye  not  unwise, 
but   understanding  what  the   will  of 

^tlie  Lord  is. 

As  if  he  had  said,  "  Seeing  the  times 
are  so  perilous,  and  your  opportunities  of 
doing  good  so  uncertain,  be  wise,  and  un- 
derstand what  are  the  proper  duties  of  your 
place  and  station,  and  know  how  to  ma- 
nage yourselves  in  every  relation,  with  re- 
ference to  the  duties,  dangers,  snares,  and 
temptations,  which  may  be  before  you, 
and  this  according  to  the  will  of  God  re- 
vealed in  iiis  word.  Learn  hence.  That  it 
is  a  special  part  of  divine  wisdom  to  un- 
derstand and  know  what  is  the  mind  and 
will  of  God  concerning  us,  in  every  con- 
dition of  life  which  his  providence  brings 
us  into  ;  to  the  intent  that  we  may  fill  up 
every  relation  with  the  proper  duties  of  it, 
to  the  glory  of  God  and  our  own  and 
others'  satisfaction  :  Be  ye  not  umcise, 
but  understand  what  the  -will  of  the 
Lord  is. 

18  And  be  not  drunk  with  wine, 


wherein    is    excess  ;     but    be    filled 
with  the  Spirit; 

Observe  here,  1 .  Our  apostle's  seasonable 
dehortation  :  Be  not  drunk  -with  wine. 
Drunkenness,  as  well  as  uncleanness,  and 
drunkenness  with  uncleanness,  for  they 
commonly  go  together,  were  sins  which 
the  Ephesians  and  unconverted  pagans  were 
generally  guilty  of.  St.  Paul  therefore  cau- 
tions these  new  converts  against  this  old 
sin,  which  transports  men  to  insolent  and 
outrageous  practices,  as  the  words  next  inti- 
mate. For  therein  is  excess.  The  original 
word  may  be  rendered  lewdness  and  lust, 
to  denote,  that  when  persons  are  inflamed 
with  wine,  they  are  liable  to  all  manner 
of  excessive  wickedness,  and  particularly 
to  the  sin  of  uncleanness.  Observe,  2.  The 
duty  exhorted  to,  in  order  to  the  preven- 
tion of  this  sin  ;  and  that  is,  to  labour  and 
endeavour,  instead  of  being  filled  with  wine, 
to  be  full  of  the  Holy  Spirit  of  God,  to  be 
filled  with  the  sanctifying  graces  of  the 
Holy  Spirit.  Blessed  be  God,  he  allows  us 
to  seek  after  the  greatest  and  fullest  measures 
of  the  Holy  Spirit  ;  and  injurious  we  are  to 
ourselves,  if  we  content  ourselves  with  small 
measures  and  degrees  of  if.  The  sense  of 
the  word  seems  to  be  this:  Let  no  chris- 
tian allow  himself  in  any  sinful  excesses; 
let  him  never  fill  himself  with  wine  or 
strong  drink,  or  with  meat  and  drink  to 
the  full,  for  that  fulness  will  breed  all  man- 
ner of  sensual  lusts  in  him  :  but  let  his  de- 
sires and  endeavours  be  carried  out  after 
the  grace  and  Spirit  of  God,  let  him  be  fill- 
ed therewith  ;  for  that  fulness  will  keep  the 
soul  holy,  the  body  chaste,  and  render  the 
christian  fit  for  the  service  of  God  on  earth, 
and  meet  for  the  fruition  and  enjoyment 
of  God  in  heaven.  Take  your  fill  of  the 
Spirit ;  you  can  never  be  overfilled. 

19  Speaking  to  yourselves  in 
psalms,  and  hymns,  and  spiritual 
songs,  singing  and  making  melody 
in  your  heart  to  the  Lord. 

The  apostle,  in  the  foregoing  verse,  cau- 
tions the  Ephesians  against  that  drunken- 
ness and  uncleanness  which  did  commonly 
attend  them  at  the  solemnities  of  their  hea- 
then gods  :  their  Bacchanalia,  or  feasts 
dedicated  to  Bacchus  the  god  of  wine,  were 
usually  concluded  with  excessive  drunken- 
ness and  uncleanness.  In  these  drunken 
feasts  they  had  their  drunken  hymns,  which 
they  sung  to  their  drunken  deity,  in  praise 


390 


EPHESIANS. 


Chap.  V. 


of  him  whom  they  called  the  god  of  wine. 
Now  ia  opposition  to  these  drunken  and 
impure  songs,  the  apostle  exhorts  the  chris- 
tian Ephesians  to  sing  the  psalms  of  Da- 
vid, or  the  hymns  composed  by  spiritual 
men,  such  as  Zachariah  and  Simeon,  or  by 
the  afflatus  of  the  Holy  Spirit,  which  in 
those  times  did  immediately  inspire  persons 
both  to  pray  and  sing  in  their  assemblies, 
1  Cor.  xiv.  15.  singing  these  with  the 
mouth,  and  also  ?na/c/.ng  melody  in  your 
heart  to  the  Lord.  Note  here.  The  hearts 
and  spirits  of  good  men  are  full  of  spiritual 
mirth  and  joy  :  they  are  as  merry  in  the 
Lord,  as  sinners  in  their  lusts ;  that  it  is 
lawful  and  laudable  for  them  to  express 
their  mirth,  and  give  vent  to  their  spiritual 
joy,  by  singing ;  that  psalms  and  hymns, 
and  spiritual  songs,  do  best  become  their 
mouths  when  they  perform  those  spiritual 
exercises ;  that,  in  singing  these,  there  must 
be  an  inward  harmony,  and  musical  melo- 
dy, in  the  soul  and  heart,  as  well  as  in  the 
tongue ;  besides  a  melodious  tuning  of 
the  voice,  the  exercise  of  the  understanding, 
and  the  orderly  motions  of  the  atTections, 
must  accompany  them  that  will  make  me- 
lody in  the  heart  to  the  Lord  in  their  sing- 
ing. Singing  of  psalms  then,  botii  in  pub- 
lic assemblies  and  in  private  families,  and 
sounding  forth  the  high  praises  of  God  for 
mercies  received,  is  a  special  duty,  to  be 
jointly  performed  by  all  persons  capable 
of  it ;  Speaking  to  yourselves  in  psalms 
and  hymns, 

20  Giving  thanks  always  for  all 
things  unto  God  and  the  Father, 
in  the  name  of  our  Lord  Jesus 
Christ ; 

The  next  duty  St.  Paul  exhorts  to,  is 
that  of  spiritual  thanksgiving.  Where 
note,  1.  The  time  when  it  ought  to  be 
performed  :  always  ;  that  is,  at  least  every 
day,  and  upon  every  solemn  occasion, 
keeping  the  heart  continually  in  a  prais- 
ing, as  well  as  a  praying,  frame.  Note,  2. 
The  matter  for  which  we  are  to  give  thanks: 
For  all  things  ;  that  is,  1.  For  all  provi- 
dences, whether  prosperous  or  adverse ; 
for  sickness  as  well  as  health,  God  intend- 
ing our  good  for  both.  2.  For  all  mercies, 
for  sparmg  mercy,  preventing  mercy,  re- 
covering mercy,  for  common  benefits,  for 
peculiar  and  distinguishing  favours,  for 
mercies  received,  for  mercies  expected,  for 
what  we  have  in  hand,  and  what  we  have 
in  hope.     Note,  3.  The  Person  to  whom 


our  thanksgivings  are  to  be  offered  :  to 
God  and  the  Father,  to  God  our  Creator, 
to  God  as  the  Father  of  our  Lord  Jesus 
Christ,  and  our  Father  in  him.  Note,  4. 
The  person  through  whom  our  thanksgiv- 
ings are  acceptable  unto  God :  Jn  the 
name  of  our  Lord  Jesus  Christ.  As  all 
spiritual  addresses,  both  of  praise  and 
thanksgiving,  must  be  offered  up  to  God  ; 
so  their  acceptance  with  God  is  only  to  be 
expected  by  or  through  our  Lord  Jesus 
Christ. 

21  Submitting  yourselves  one  to 
another  in  the  fear  of  God.  22 
Wives,  submit  yourselves  unto  your 
own  husbands,  as  unto  the  Lord. 
24  For  the  husband  is  the  head  of 
the  wife,  even  as  Christ  is  the  head 
of  the  church  :  and  he  is  the  Savi- 
our of  the  body,  24  Therefore,  as 
the  church  is  subject  unto  Christ,  so 
let  the  wives  be  to  their  own  hus 
bands,  in  every  thing. 

Our  apostle  having  exhorted  the  Ephe- 
sians to  such  general  duties  as  belong  to  all 
christians,  comes  now  to  exhort  them  to 
the  practice  of  relative  duties,  as  they  are 
members  of  societies,  and  particularly  as 
they  live  in  a  family  society  one  with  ano- 
ther, as  husbands  and  wives,  parents  and 
children,  masters  and  servants;  much  of 
the  life  and  power  of  religion  appearing  in 
the  conscientious  practice  and  performance 
of  religious  duties.  But  first  he  gives  them 
a  general  direction  to  sud?nit  themselves 
one  to  another  in  the  fear  of  God,  that 
is,  by  yielding  and  mutually  condescend- 
ing to  each  other,  stooping  to  the  meanest 
office  of  love  and  kindness  one  towards 
another  ;  and  this  in  the  fear  of  God,  that 
is,  either  in  obedience  to  the  command  of 
God,  which  enjoins  this  submission,  for 
then  we  perform  our  duty  one  towards 
another  acceptably,  and  as  we  ought,  when 
we  eye  the  command  of  God  in  what  we 
do  :  or  else  in  the  fear  of  God,  that  is, 
making  the  fear  of  God  the  rule  and  mea- 
sure of  our  submission  one  to  another  ;  for 
we  are  by  no  means  bound  to  submit  our- 
selves in  order  to  the  pleasing  of  our  neigh- 
bours,  any  farther  than  is  consistent  with 
that  subjection  and  obedience  which  we 
owe  to  God.  Learn  hence.  That  where 
that  noble  and  divine  principle  of  the  fear 
of  God  prevaileth  in  the  heart,  it  will 
make  a  man  conscientiously  careful  of  his 


CI. 


\'. 


EPHESIANS. 


391 


duty  towards  man :  the  fear  of  God  in 
hiin  will  have  both  the  force  of  a  motive 
to  quicken  him  up  unto,  and  also  of  a  rule 
to  guide  and  direct  him  in,  that  submission, 
which,  in  obedience  to  God,  is  due  and 
payable  to  his  neighbours.  Having  laid 
down  this  general  rule,  now  he  conies  to 
press  ns  to  the  practice  of  particular  du- 
ties, ]Vivcs,  submit  i/ourselves  to  your 
own  husbands,  Sfc.  Note  here,  He  begins 
with  the  wife's  duty  first,  before  the  hus- 
band's, probably  because  her  duty  of  en- 
tire subjection  is  the  most  difficult  duty, 
and  that  being  conscientiously  discharged, 
is  a  compelling  motive  to  the  husband  to 
set  about  his  duty  in  like  manner.  Note, 
2.  The  particular  and  special  duty  which 
the  wife  is  exhorted  to ;  arid  that  is  sub- 
mission. Wives,  submit  7/ourselves.  This 
supposes  the  wife's  due  esteem  of,  and  her 
afitictionate  love  unto,  her  husband,  as  the 
root  of  this  submission.  Note,  3.  The 
universality  and  extensive  nature  of  the 
command :  it  is  to  all  wives,  to  pay  this 
tribute  of  subjection  to  their  own  husbands; 
no  honour,  superiority,  or  antecedent  dig- 
nity in  the  wife,  no  personal  infirmity, 
no  moral  infirmity,  nay,  no  error  in  reli- 
gion, can  give  a  discharge  from  this  ob- 
ligation :  there  is  no  wife,  whatever  her 
birth  and  breeding,  whatever  her  parts  or 
privileges  may  be,  that  is  exempted  from 
this  tie  of  subjection  to  her  husband  ;  for 
the  law  of  nature,  the  ordinance  of  God, 
and  her  own  voluntary  covenant  and 
promise  in  marriage,  do  oblige  and  bind 
her  to  it.  Yet,  note,  4.  The  qualification 
and  manner  of  this  submission  :  it  must  be 
as  unto  the  Lord ;  that  is,  in  obedience 
to  the  command  of  the  Lord,  who  has 
given  the  husband  power  over  the  wife, 
and  required  and  will  reward,  her  obedi- 
ence to  him  ;  or  else,  as  unto  t/ie  Lord, 
it  pointeth  out  a  similitude,  and  likeness, 
and  resemblance,  in  the  wife's  subjection 
to  the  husband,  with  that  which  they  owe 
to  Christ  the  Lord  ;  that  is,  it  must  not  be 
feigned,  but  sincere;  it  must  not  be  con- 
strained, but  willing,  from  a  complacency 
taken  in  the  doing  of  this  duty.  And 
lastly,  as  unto  the  Lord,  that  is,  in  all 
lawful  things ;  the  wife  is  by  no  means 
to  obey  the  husband  in  any  connmands 
which  are  contrary  to  that  submissive  obe- 
dience which  she  owes  to  Christ,  her  su- 
preme Lord.  Now,  with  this  limitation, 
the  wife,  in  subjecting  herself  to  her  hus- 
band, is  subject  unto  the  Lord.  Note,  5. 
The  reason  given  by  the  Holy  Ghost  for 


enforcing  this  duty  of  submissive  obedi- 
ence upon  wives.  For  the  husband  is 
the  head  of  the  wife,  even  as  Christ  is  the 
head  of  the  church,  Sfc.  that  is,  the  wife 
ought  to  submit  herself  to  lier  husband, 
because,  L  He  is  her  head  ;  and,  2.  There- 
in doth  resemble  Christ's  headship  over 
his  church.  Observe  here,  That  this  me- 
taphor of  an  head,  applied  to  the  husband, 
denotes  both  the  dignity  and  duty  of  the 
husband  :  it  implies  his  eminency  by  rea- 
son of  his  sex ;  it  implies  his  authority  to 
govern  and  direct,  as  the  head  has  power 
to  guide  and  govern  the  whole  body  ;  and 
it  points  out  his  duty,  as  well  as  his  dig- 
nity :  as  the  head  is  the  seat  of  wisdom 
and  knowledge,  so  husbands  should  be 
endowed  with  greater  measures  of  know- 
ledge, and  prudence,  to  enable  them  to 
guide  and  govern  in  the  place  God  has 
set  them.  And  further,  the  apostle  would 
have  wives  consider  and  observe  that  God 
will  have  some  resemblance  of  Christ's 
authority  over  the  church,  held  forth  in 
the  husband's  authority  over  the  wife. 
Is  Christ  an  head  of  dominion  and  di- 
rection also  to  his  church  >  so  should  the 
husband  be  to  his  wife.  Doth  Christ  ex- 
ercise his  dominion  and  power  over  the 
church,  not  rigidly  and  tyrannically,  but 
with  meekness  and  gentleness  ?  so  should 
the  husband  rule.  In  a  word,  is  Christ 
the  Saviour  of  the  body  meritoriously  ?  so 
should  the  husband  be  ministeriously,  to 
defend  the  wife  from  injuries,  to  supply 
her  necessities,  and  to  improve  his  whole 
power  and  authority  over  her  for  her  good. 
Note,  6.  The  manner  of  this  subjection 
specified  and  declared  :  as  the  church  is 
subject,  so  let  the  wife  be  subject.  Is  the 
church  subject  to  Christ  willingly,  cheer- 
fully, dutifully,  delightfully  ?  so  let  the 
wife  be  subject.  Doth  the  church  subject 
itself  to  Christ  universally  ?  so  let  the  wife 
be  subject  in  all  things  ;  not  absolutely 
in  all  things,  but  in  altthings  lawful,  god- 
ly, and  honest ;  nothing  is  excepted  out 
of  the  wife's  subjection  to  her  husband, 
but  that  which  is  contrary  to  her  duty  to 
him  who  commanded  this  subjection; 
when  there  appears  little  discretion  in  the 
husband's  command,  then  there  will  ap- 
pear a  great  sense  of  duty  in  the  wife's 
obedience. 

25  Husbands,  love  your  wives, 
even  as  Christ  also  loved  the  church, 
and  gave  himself  for  it :  20  That 
he  might  sanctify  and  cleanse  it  w  ith 


392 


EPHESIANS, 


Ciiap.  V, 


the  washing  of  water,  by  the  word  ; 
27  That  lie  might  present  it  to  him- 
self a  glorious  church,  not  having 
spot,  or  wrinkle,  or  any  such  thing  : 
but  that  it  should  be  holy  and  with- 
out blemish. 

The  apostle  having  propounded  the  wife's 
duty  first,  recommends  the  husband's  duly 
next:  hers  was  the  duty  of  submission; 
his,  of  love  and  entire  affection.  This  the 
apostle  mentions,  because  the  husband,  for 
want  of  love,  is  too  ready  to  abuse  that  so- 
vereignty and  superiority  which  God  has 
given  over  his  wife,  by  proving  rigorous 
and  bitter  unto  her ;  therefore,  says  he.  Hus- 
bands, love  your  wives,  that  is,  with  a  spe- 
cial, peculiar,  conjugal  love,  such  as  no 
other  must  share  in.  This  duty  of  love  is 
very  comprehensive,  and  it  includes  a  very 
affectionate  regard  to  her,  tender  care  over 
her,  coliabitation  with  her,  contentment  and 
satisfaction  in  her  alone,  a  patient  bearing 
■with  her  weaknesses,  a  prudential  hiding 
of  her  infirmities,  a  providing  a  supply  of 
her  wants  suitable  to  her  rank,  a  readiness 
lo  instruct  and  direct  her,  a  willingness  to 
pray  for  her,  and  with  her.  Where  true 
conjugal  love  is  found,  these  duties  in- 
cluded will  be  performed.  Observe  next. 
As  the  apostle  propounded  the  church  for 
a  pattern  of  subjection  to  the  wife,  so  he 
propounds  Christ  as  a  pattern  of  love  to 
ivusbands :  Husbands,  love  your  "wives, 
even  as  Christ  also  loved  the  church. 
Did  he  love  his  church  with  an  active  and 
operative  love,  with  a  real  and  sincere  love, 
with  an  entire  and  undivided  love,  with  a 
lasting  and  constant  love,  notwithstanding 
all  his  church's  weaknesses  and  failings  ? 
such  ought  the  husband's  love  to  be  ;  that 
is,  every  husband  to  his  own  wife.  No 
meanness  of  birth,  no  want  of  education, 
no  homeliness  of  person,  no  frowardness 
of  disposition  in  the  wife,  will  discharge  the 
husband  from  the  obligation  of  this  duty  to- 
wards her  ;  Christ's  example  has  both  the 
force  of  an  argument  to  excite  us  to  it,  and 
is  also  an  exact  rule  to  guide  and  direct  us 
in  it  :  Husbands,  love  your  -wives,  as 
Christ  also  loved  the  church.  Observe 
farther,  The  instances  and  evidences  which 
Christ  has  given  of  his  love  unto  his  church  : 
he  gave  himself  for  her,  that  he  might 
sanctify  and  cleanse,  and  present  her  to 
himself  a  glorious  church,  without  spot 
or  blemish.  Here  note,  1.  The  church's 
polluted  and  impure  condition  supposed, 
before  Christ  gave    himself  for  her:    the 


church  in  herself  was,  as  the  world  is,  pol- 
luted, otherwise  she  had  stood  in  no  need 
of  Christ's  washing  and  cleansing.     Note, 

2.  The  care  of  Christ  to  purify  and  cleanse 
his  church  from  this  pollution  ;  he  gave 
himself  for  her,  that  he  might  sanctify 
and  cleanse  her ;  he  loved  her,  and  washed 
her  from  her  sins  in  his  own  blood.     Note, 

3.  The  instrumental  means  of  the  church's 
sanctification  ;  it  was  with  the  -washing 
of  water,  by  the  word :  the  word  and  sa- 
craments are  the  great  instrumental  means, 
in  the  hand  of  Christ,  by  which  he  applies 
the  virtue  and  efficacy  of  his  death,  for 
the  sanctifying  and  cleansing  of  his  church 
and  children.  Note,  4.  The  holy  and  glo- 
rious condition  which  the  church  shall  be 
found  in  at  the  great  marriage-day  :  with- 
out spot  or  wrinkle  ;  that  he  might,  at 
the  last  day,  present  her  to  himself  a 
spotless  spouse,  a  glorious  church,  having 
no  spot  of  sin,  or  wrinkle  of  deformity,  or 
any  such  imperfect  thing,  but  be  perfectly 
beautiful,  holy,  and  without  blemish  ; 
intimating  that  the  church  hath  her  spots 
and  wrinkles  now  in  her  militant  state ; 
but  when  Christ  shall  at  last  present  the 
church  triumphant  to  himself,  then  shall 
she  be  like  himself,  without  spot.  Blessed 
be  God,  believers  have  now  a  righteousness 
in  Christ,  without  spot  or  wrinkle  ;  then 
shall  they  have  an  holiness  in  themselves, 
without  spot  or  wrinkle  ;  nothing  of  im- 
perfection cleaving  to  them,  or  inhering  in 
them.  The  blood  of  Christ  has  already 
perfectly  justified,  and  thoroughly  cleansed, 
believers  from  sin's  guilt  ;  ere  long  the 
Spirit  of  Christ  will  perfectly  cleanse  them 
from  all  sin's  filth.  O,  what  a  pure  and 
spotless,  what  a  perfect  and  beautiful  crea- 
ture, will  the  church  come  out  of  Christ's 
hands,  and  be  presented  to  the  Father,  at 
the  great  day,  in  the  shining  beauty  of  per- 
fect iioliness  !  God  strengthen  our  faith  in 
the  belief  of  it,  and  prepare  us  for  the  full 
fruition  and  final  enjoyment  of  if. 

28  So  ought  men  to  love  their 
wives  as  their  own  bodies.  He 
that  lovelh  his  wife,  loveth  him- 
self. 29  For  no  man  ever  yet  hated 
his  own  flesh  ;  but  nourisheth  and 
cherisheth  it,  even  as  the  Lord  the 
church  ;  30  For  we  are  members 
of  his  body,  of  his  flesh,  and  of  his 
bones. 

Our  apostle  here  propounds  a  farther  ar- 
gument to  enforce  this  duty  of   love  from 


Cliap.  V.  EPHESIANS. 


393 


husband  to  wife,  taken  from  that  near  con- 
junction between  tliem,  showing  that  they 
are  one  flesh  and  one  body,  not  in  a  na- 
tural, but  in  a  relative  sense ;  and  ac- 
cordingly a  man  should  so  love  his  wife 
even  as  himself.  Dotli  a  man  love  himself 
superlatively,  cordially,  tenderly,  indus- 
triously, perseveringly  ?  So  ouglit  he  to 
love  his  wife.  Will  a  man  be  out  of  love 
with  himself,  much  less  hate  himself,  though 
he  be  deformed,  or  by  some  accident 
maimed  ?  In  like  manner  ought  not  any 
natural  defect,  or  accidental  mischance,  to 
cause  a  remission,  much  less  a  cessation, 
of  the  man's  love  unto  his  own  wife  ;  as 
it  is  an  unnatural  thing  for  a  man  to  haie 
his  own  flesh  personal,  so  his  own  flesh 
relational.  Again,  a  man  is  so  far  from 
hating  his  own  flesh,  that  he  nourishelh  and 
cherisheth  it  with  the  utmost  care  and  ten- 
derness :  in  like  manner  ought  be  to  be 
kind  to,  and  tender  over,  his  civil-self,  the 
wife  of  his  bosom  ;  in  imitation  likewise 
of  Christ's  example,  who  nourishes  and 
cherishes  his  church,  as  being  Jiesh  of  his 
oxvn  jicsh,  and  bone  of  his  oxvii  bone  ; 
that  IS,  as  near  to  one  another  by  a  mystical 
and  spiritual  union,  as  Adam  and  Eve  were 
by  a  matrimonial  union.  O  stupendous 
privilege,  for  believers  and  Christ  to  be  as 
one  flesh  !  Husband  and  wife  are  not  so 
near,  soul  and  body  are  not  so  near,  as 
Christ  and  believers  are  to  each  other, 

31  For  this  cause  shall  a  man 
leave  his  father  and  mother,  and 
shall  be  joined  unto  his  wife,  and 
they  two  shall  be  one  flesh.  32 
This  is  a  great  mystery  :  but  1  speaU 
concerning  Christ  and  the  church. 
33  Nevertheless,  let  every  one  of 
you  ill  particular  so  love  his  wife 
even  as  himself;  and  the  wife  see 
that  she  reverence  her  husband. 

Here  the  apostle  uses  a  farther  argument 
to  excite  the  husband's  love  to  his  espoused 
wife,  taken  from  the  law  of  marriage,  which 
maketh  them  two  one  flesh  in  a  civil  sense ; 
therefore  the  man  should  leave  father  and 
mother,  and  cleave  to  his  wife  :  not  that 
their  obligations  cease  to  their  parents,  or 
as  if  they  were  to  cast  off  natural  aJTectioii 
to  them ;  but  he  shows,  that  there  is  a 
nearer  union  betwixt  husband  and  wife, 
than  betwixt  parents  and  child,  and  that 
the  bonds  of  matrimonial  love  are  stronger 
than  those  of  nature.      Their  being  said  to 


be  one  Jlcsh,  implies  a  most  strict  union, 
and  most  intimate  communion,  and  where- 
by they  have  one  interest,  common  goods, 
common  friends,  yea,  and  all  tilings  com- 
mon, as  if  they  were  but  one  person  ;  but 
the  apostle  further  intimates  to  us,  at  the 
31st  verse,  that  this  matrimonial  union  be- 
twixt man  and  wife  was  designed  by  God, 
to  shadow  forth  and  represent  that  mys- 
tical union  which  is  betwixt  Christ  and  his 
church.  Doth  the  conjugal  union  give 
the  wife  an  interest  in  the  estate  and  ho- 
nour of  the  husband,  be  she  never  so 
meanly  descended  in  tierself  ?  in  like  man- 
ner, from  the  saints'  union  with  Christ,  does 
there  immediately  result  a  sweet  and  bless- 
ed communion  or  fellowship  with  Christ 
in  graces  and  spiritual  privileges ;  all  that 
Christ  is,  and  has,  is  theirs  by  communi- 
cation to  them,  or  improvement  for  them  ; 
well  might  the  apostle  therefore  say.  This 
is  a  great  imistery,  cVc  In  the  33d 
verse,  the  apostle  shuts  up  his  discourse 
upon  this  argument,  with  a  repeated  exhor- 
tation to  the  husband  to  love  his  Xi>ife, 
and  to  the  -wife  to  reverence  her  husband. 
Let  every  one  of  you  in  particular  so 
love  his  wife  even  as  himself;  "  so 
love,  "  that  is,  with  an  extensive  love, 
reaching  the  whole  person,  soul  and  body  ; 
with  an  intensive  love,  above  all  persons 
and  relatives  whatsoever;  with  an  hearty 
love,  without  dissimulation  ;  with  an  holy 
love,  without  pollution ;  with  a  constant 
love,  without  alteration ;  and  with  great 
love,  beyond  comparison.  And  let  the 
wife  see  that  she  reverence  her  husband. 
The  great  duty  which  the  wife  owes  to  her 
husband  is  reverence.  This  is  made  up 
of  three  ingredients  ;  namely,  estimation, 
love,  and  fear :  the  wife  that  reverences  her 
husband,  esteems  him,  and  dares  not  think 
meanly  of  him  ;  her  esteem  of  him  pro- 
vokes her  love  unto  him  ;  and  her  love 
of  him  is  accompanied  with  an  ingenuous 
fear  to  offend  and  grieve  him  ;  and  the 
wife  expresses  this  reverence  in  her  gestures, 
by  a  respectful  demeanour  towards  him ; 
in  her  speeches  to  him  when  with  her,  and 
of  him  when  absent  from  her,  always  men- 
tioning him  with  respect  and  honour;  in 
her  actions,  by  complying  with  his  desires, 
by  following  his  directions,  by  hearkening 
to  his  reproofs,  and  by  her  cheerful  and 
respectful  behaviour  towards  him  at  all 
times,  and  in  all  places,  as  well  at  home 
as  abroad  before  the  world.  And  that  the 
wife  may  thus  reverence  her  husband,  let 
her  be  earnest  with  God  in   prayer,  for 


394 


EPHESIANS.  Chap.  Vf. 


wisdom  and  understanding,  for  prudence 
and  patience,  for  humility  and  meekness  : 
a  proud  spirit  would  not  agree  with  an 
angel,  but  the  humble  will  agree  with  any 
person. 

CHAP.  VI. 

^HILDREN,  obey  your  parents 
in  the  Lord  :  for  this  is  right.  2 
Honour  thy  father  and  mother, 
(whicli  is  the  first  commandment 
with  promise,)  3  That  it  may  be 
well  with  thee,  and  thou  mayest  live 
long  on  the  earth. 

Our  apostle,  in  the  foregoing  chapter, 
began  to  treat  of  relative  duties,  and  con- 
cluded that  chapter  with  the  duties  of  hus- 
bands and  wives;  he  begins  this  with  the 
duty  of  children  and  parents  to  each  other. 
And  here  we  have  observable,  that  he  be- 
gins with  the  duty  of  the  inferior  first,  of 
the  child  to  the  parents,  as  he  did  before 
with  the  duty  of  the  wife,  chap.  v.  22.  He 
first  puts  them  in  mind  of  their  duty  who 
are  to  obey  ;  that  being  the  most  ditlicult 
duty,  and  the  persons  concerned  in  it 
usually  more  defective,  and  the  work  less 
easy  and  pleasing  to  our  nature.  Observe, 
2.  The  important  duty  which  children  are 
directed  to :  the  duty  of  obedience  and 
honour:  Cliildren,  obey:  honour  your 
father  and  mother.  This  duty  of  honour 
and  obedience  implies  inward  reverence, 
and  a  lawful  estimation  of  their  persons, 
and  honouring  of  them  in  heart,  speech, 
and  behaviour ;  it  implies  also  outward 
observance,  a  pious  regard  to  their  instruc- 
tions, executing  all  their  commands  which 
are  not  sinful,  depending  on  their  counsels, 
and  following  their  good  examples,  owning 
with  thankfulness  their  parents'  care  and 
concern  for  them,  and  covering  the  failings 
and  infirmities  fotind  in  them.  Observe, 
2.  The  object  of  this  duty  :  both  parents, 
not  the  father  alone,  or  the  mother  only, 
but  both  father  and  mother  jointly.  Chil- 
dren, obey  your  parents  ;  honour  thy 
father  and  thy  rnother :  as  obedience 
belongeth  to  all  children,  of  what  age,  or 
sex,  or  condition  soever,  so  are  children 
obliged  to  obey  both  parents,  the  mother  as 
well  as  the  father,  yea,  she  is  named  first. 
Lev.  xix.  3.  her  sex  being  weaker,  she  is 
the  more  subject  to  contempt ;  and  because 
the  mother,  in  old  age,  is  liable  to  be  des- 
pised, God  has  particularly  guarded  about 
her,  by  his  positive  and  express  command, 


to  free  her  from  contempt,  Prov.  xxiii.  22. 
saying.  Hearken  to  thy  father  which  be- 
gat thee,  and  despise  not  thy  lyiother  when 
she  is  old.  Observe,  4.  The  noble  prin- 
ciple from  whence  this  obedience  in  chil- 
dren to  parents  ought  to  flow,  namely, 
from  the  fear  of  God.  Obey  them  in  the 
Lord;  that  is,  in  obedience  to  his  com- 
mand, and  in  all  things  agreeable  to  his 
will,  fearmg  his  displeasure  in  case  of  dis- 
obedience :  let  not  your  obedience  be  barely 
natural  and  prudential,  but  christian  and 
religious.  Observe,  5.  The  arguments  used 
by  our  apostle  to  excite  to  the  practice 
of  this  duty.  The  first  argument  is  drawn 
from  the  equity  of  it.  This  is  right ;  that 
is,  tlie  law  of  God  and  nature  requires  it. 
The  great  motive,  which  ought  to  excite  us 
to  the  practice  of  any  duty,  is  not  so  much 
the  advantageousness,  as  the  righteousness 
and  equity,  of  the  duty,  as  being  com- 
manded by  God,  and  well  pleasing  in  his 
sight :  Children,  obey  your  parents  in  the 
Lord,  for  this  is  right.  A  second  argu- 
ment is,  because  this  is  the  first  command- 
ment of  the  second  table,  which  has  a 
particular  promise  annexed  to  it :  This  is 
the  frst  commandment  with  promise,  that 
is,  with  an  express  promise ;  for  every 
commandment  hath  both  a  promise  and  a 
threatening  implied  in  it,  and  annexed  to 
it ;  but  this  is  the  first  commandment  with 
a  promise  expressed,  and  that  is  a  promise 
of  long  life.  That  thy  days  may  be  long; 
and  this  promise  is  always  fulfilled,  either 
in  kind  or  in  equivalency,  either  by  enjoy- 
ing a  long  life  on  earth,  or  a  better  life  in 
heaven.  Learn  hence.  That  although  our 
first  and  chief  motive  to  obedience  be  the 
equity  and  righteousness  of  what  God  re- 
quires, yet  we  may,  as  a  secondary  encou- 
ragement, have  respect  to  the  promised  re- 
ward, and  particularly  to  the  temporal 
advantage  of  our  obedience.  Long  life  is 
here  promised  to  children,  as  an  encourage- 
ment to  obedience,  which  is  in  itself  a  very 
valuable  mercy  and  blessing ;  and  having 
eyed  the  command  of  God  in  the  first 
place,  they  may  and  ought  to  have  respect 
to  the  recompense  of  reward  in  the  next 
place. 

4  And  ye  fathers,  provoke  not 
your  children  to  wrath  :  but  bring 
them  up  in  the  nurture  and  admoni- 
tion of  the  Lord. 

Here  the  duty  of  both  parents  to  their 
children    is  laid  down.     Where  note,   1. 


Chap.  VI . 


EPHESIANS. 


395 


The  apostle's  dehortation,  or  negative  pre- 
cept, Provoke  not  i/our  c/iildren  to  -wrath, 
that  is,  Be  not  too  severe  towards  them, 
abuse  not  your  parental  power  over  them, 
provoke  them  not,  nor  imbitter  their  spirits 
against  you  ;  by  denying  them  what  is 
convenient  lor  them,  by  inveighing  with 
bitter  words  against  tliem,  by  unjust,  un- 
seasonable, or  immoderate  correction  of 
them.  To  provoke  or  stir  up  any  to  sin, 
especially  young  ones,  and  particularly 
our  children,  renders  us  guilty  before  the 
Lord  of  all  that  sin  which  they  have  com- 
mitted through  our  provocation  :  Fathers, 
provoke  not  your  children  to  -wrath. 
Note,  2.  St.  Paul's  positive  injunction  given 
unto  parents,  Bring  them  up  in  the  nur- 
ture and  admonition  of  the  Lord.  Where, 
1.  He  directs  to  their  education.  Bring 
them  up.  2.  To  join  nurture  and  ad- 
monition with  their  education.  Bring  them 
up  in  the  nurture  and  admonition  of  the 
Lord;  that  is,  give  them  good  instruction, 
withhold  not  early  correction,  set  before 
them  good  example,  begin  with  them  be- 
times, and  sutler  not  the  devil,  the  world, 
and  the  flesh,  to  bespeak  them  for  their 
service  before  you  engage  them  for  God's; 
and  remember,  that  there  is  a  tie  of  nature, 
a  tie  of  interest,  and  a  tie  of  religion,  which 
parents  are  under  thus  to  do:  Provoke 
not  your  children  to  wrath,  but  bring 
thcin  up  in  the  nurture,  S^c. 

5  Servants,  be  obedient  to  them 
that  are  your  masters  according;  to 
the  flesh,  with  fear  and  trembling, 
in  singleness  of  your  heart,  as  unto 
Christ ;  6  Not  with  eye-service, 
as  men-pleasers  ;  but  as  the  servants 
of  Christ,  doing  the  will  of  God 
from  the  heart ;  7  With  good-will 
doing  service,  as  to  the  Lord,  and 
not  to  men  ;  8  Knowing  that 
whatsoever  good  things  any  man 
doeth,  the  same  shall  he  receive 
of  the  Lord,  whether  he  be  bond  or 
free. 

Observe  here,  1.  The  general  duty  in- 
cumbent upon  servants :  that  of  obedience 
to  their  masters,  according  to  the  Jiesh, 
that  is,  in  temporal  things  only  ;  obey  your 
earthly  masters  in  things  pertaining  to  the 
world,  leaving  the  soul  and  conscience  to 
God  only,  who  alone  is  the  sovereign  Lord 
of  it.  Christian  liberty  is  not  inconsistent 
with  civil  subjection  ;    such  as  are  God's 


freemen  may  be  servants  to  men,  though 
not  the  servants  of  men  ;  and,  as  servants, 
obedience  is  their  duty  in  all  lawful  things. 
Observe,  2.  The  qualifications  and  pro- 
perties of  this  obedience,  which  is  due  and 
payable  from  servants  to  masters.  1.  It 
must  be  with  fear  and  trembling,  that  is, 
with  fear  of  displeasing  them  ;  yet  tiiey 
must  not  act  barely  from  fear,  but  out  of 
love,  both  to  God  and  their  master.  2. 
It  must  be  in  singleness  of  heart,  in  great 
simplicity  and  sincerity  of  spirit,  without 
guile,  hypocrisy,  and  dissimulation.  3. 
They  must  eye  their  great  Master  in  heaven, 
in  all  the  services  they  perform  to  their 
masters  here  on  earth,  not  -with  eye-service. 
But  how  should  servants  have  an  eye 
to  their  great  Master  in  heaven  ?  Ans. 
They  should  have  an  eye  to  the  presence 
of  their  great  Master,  to  the  glory  of  their 
great  Master,  to  the  command  of  their 
great  Master,  and  to  the  assistance  and  ac- 
ceptance of  their  Master  in  heaven.  Learn 
hence.  That  our  eyeing  of  God  in  all  the 
services  we  perform,  and  making  him  the 
judge  and  spectator  of  all  our  actions,  will 
be  a  singular  help  to  make  us  sincere  and 
single-hearted  in  all  we  do,  and  in  all  we 
design.  Again,  4.  Their  service  must  be 
performed  with  good-will,  that  is,  with 
cheerfulness  and  delight,  not  grudgingly, 
unpleasantly,  or  from  fear  of  punishment 
only  ;  eyeing  the  Lord  Christ  in  all  that 
service  they  do  for  men.  Learn  hence. 
That  the  meanest  and  basest  services  and 
employments,  in  the  place  and  station 
which  God  sets  us  in,  being  done  with 
right  qualifications,  with  faithfulness  and 
cheerfulness,  from  right  motives,  and  for 
right  ends,  is  service  done  to  Christ,  and  as 
such  shall  be  accepted  and  rewarded  by 
him  :  ]Vith  good-xvill  doing  service,  as 
to  the  Lord,  and  7iot  to  ?nen.  Observe 
lastly.  The  reward  which  the  Holy  Ghost 
propounds,  as  an  encouragement  to  poor 
servants  in  their  obedience  to  their  masters, 
and  that  is,  the  assurance  of  a  reward  from 
God,  whatever  disappointment  they  meet 
with  from  men  ;  knowing  that  whatever  a 
man  doth  out  of  obedience  to  the  Lord,  a 
reward  of  the  same  shall  he  receive,  whe- 
ther he  be  a  poor  bond-servant,  or  a  free 
man  and  master.  Note  here.  How  the 
basest  drudgery  of  servants,  when  perform- 
ed in  obedience  to  God,  and  with  an  eye 
at  his  glory,  is  called  here  a  good  work, 
and  shall  not  fail  of  a  good  reward.  Vihat- 
soever  good  thing  any  man  doeth  :  when 
a  poor  servant  scours  a  ditch,  or  does  the 


39(5 


EPHESIANS. 


Chap.  VI. 


meanest  drudgery,  God  will  reward  him 
for  it ;  for  he  lookelh  not  at  the  beauty, 
splendour,  and  greatness,  of  the  work,  but 
at  the  integrity  and  honesty  of  the  work- 
man ;  the  mean  and  outwardly  base  works 
of  poor  servants,  when  honest  and  sincere, 
shall  find  acceptance  with  God,  and  be 
rewarded  by  him,  as  well  as  the  more 
splendid,  honourable,  and  expensive  works, 
of  their  rich  masters :  the  same  shall  he 
•■sceive  of  the  Lord,  whether  he  be  bond 
or  free. 

9  And  ye  masters,  do  the  same 
things  unto  them,  forbearing  threat- 
ening :  knowing  that  \our  Master 
also  is  in  heaven  ;  neither  is  there 
respect  of  persons  with  him. 

Here  the  master's  duty  to  his  servant  is 
directed  to,  both  generally,  and  more  par- 
ticularly ;  in  general,  he  directs  masters  to 
do  the  same  things  to  their  servants ;  not 
the  same  things  for  kind,  but  for  manner 
of  doing  them;  that  is,  in  obedience  to 
the  same  command  of  God,  with  an  eye 
to  the  same  glory  of  God,  with  the  same 
singleness  of  heart,  with  the  same  love  and 
good-will.  Here  note,  that  the  greatest 
masters,  yea,  the  greatest  prince  and  po- 
tentate upon  earth,  lie  under  obligations,  in 
point  of  duty,  to  their  servants  and  inferi- 
ors ;  and  it  ought  to  be  as  much  their  care 
to  discharge  their  duty  sincerely,  cheer- 
fully, with  good-will,  and  eyeing  their 
great  Master  in  heaven,  as  it  concerns  the 
poorest  sinner  to  obey  them  in  and  after 
the  same  manner;  Ye  rnasters,  do  the 
same  things  unto  them.  Next  follow  the 
particular  directions  given  to  masters ; 
namely,  to  forbear  ihreatenings  ;  that  is, 
let  them  not  exercise  their  authority  over 
them  imperiously,  and  with  rigour,  but 
mildly,  and  with  gentleness :  rule  them 
not  tyrannically,  but  govern  with  mode- 
ration and  temper.  Lord,  how  ordinary  is 
it  for  men  in  place  and  power  a  little  above 
others,  to  insult  over  and  trample  upon 
others,  forgetting  that  there  is  one  above 
them,  whom  they  must  be  accountable 
unto  themselves !  Forbearing  threatenings, 
knoxi'ing  that  your  Master  also  is  in 
heaven,  with  whom  there  is  no  respect  of 
persons.  Here  we  have  Almightv  God 
described  two  ways:  1.  From  his  magni- 
ficence and  stately  palace,  in  which  his 
illustrious  glory  shineth  :  Your  Master  is 
in  heaven ;  not  as  if  he  were  only  there, 
and    not  elsewhere,   but  eminently  there. 


though  every  where  else.  2.  God  is  here 
described  by  iiis  justice  and  impartiality  in 
judging  :  There  is  no  respect  of  persons 
■with  him  ;  that  is,  when  the  rich  master 
and  poor  servant  come  to  stand  upon  a 
level  before  him,  he  will  not  respect  either 
of  them  for  their  outward  circumstances, 
but,  as  a  just  judge,  reward  them  both  ac- 
cording to  their  works.  Thus  our  apostle 
concludes  this  exhortation  to  the  practice 
and  performance  of  relative  duties,  between 
husband  and  wife,  parent  and  child,  mas- 
ter and  servant.  He  now  closes  his  epistle 
with  a  special  exhortation  to  all  christians, 
to  look  upon  themselves  as  spiritual  sol- 
diers, listed  under  Christ's  exalted  banner, 
engaged  in  a  continual  warfare  with  the 
world,  and  the  prince  of  the  world  ;  and 
accordingly  he  bespeaks  them  in  a  martial 
phrase  to  the  end  of  the  chapter. 

10  Finally,  my  brethren,  be  strong 
in  the  Lord,  and  in  the  power  of  his 
mitrht.  11  Put  on  the  whole  armour 
of  God,  that  ye  may  be  able  to  stand 
against  the  wiles  of  the  devil. 

Our  apostle,  calling  us  here  forth  to  the 
christian  warfare,  gives  forth  first  the  word 
of  encouragement  to  battle  :  Be  strong  in 
the  Lord  and  in  his  mighty  power.  A 
christian,  above  all  men,  needs  resolution, 
and  a  daring  courage :  if  he  be  possessed 
with  fear,  he  is  until  to  go  into  the  field  ; 
if  dispirited  with  strong  impressions  of 
danger,  how  unready  for  the  encounter ! 
Cowards  win  neither  earth  nor  heaven. 
But  where  liiss  the  christian's  strength? 
Verily,  in  the  Lord,  and  not  in  himself; 
the  strength  of  the  whole  host  of  saints  lies 
in  the  Lord  of  hosts,  and  accordingly  it 
ought  to  be  the  christian's  great  care,  in  all 
difficulties  and  dangers,  to  strengthen  his 
faith  on  the  almighty  power  of  God.  Ob- 
serve, 2.  A  direction  given  how  a  saint 
may  come  to  be  strong  in  the  Lord  ;  name- 
ly, by  putting  on  the  whole  armour  of 
God ;  that  is,  by  being  clothed  with  the 
following  graces,  which  are  hereafter  men- 
tioned in  this  chapter ;  as,  the  shield  of 
faith,  the  breastplate  of  righteousness,  the 
sword  of  the  Spirit,  S^c.  Now  these  are 
called  armour  of  God,  because  they  are  of 
his  appointment  and  institution,  and  of  his 
make  and  constitution  ;  and  this  armour 
must  be  put  on,  that  is,  our  grace  kept  in 
continual  exercise.  It  is  one  thing  to  have 
armour  in  the  house,  and  another  to  have 
it  buckled  on  in  the  field  ;  it  is  not  suffi- 


Chap.  VI. 


EI'HESIANS. 


'VJl 


cient  to  liave  grace  in  tlie  liabit  and  prin- 
ciple, but  it  is  grace  in  act  and  exercise 
that  must  conquer  spiritual  enemies.  Ob- 
serve, 3.  A  reason  assigned  why  liie  chris- 
tian is  to  be  thus  completely  armed  :  T/uit 
he  may  be  able  to  stand  against  the  wiles 
of  the  devil;  intimating,  that  the  devil 
is  one  chief  enemy  we  have  to  combat  with 
in  the  christian  warfare,  and  that  tins  ene- 
my is  a  wily,  subtle  enemy,  discovering  his 
dangerous  policy,  first  by  tempting  and 
alluring  into  sin,  and  then  by  vexing  and 
tormenting  for  sin.  But  Satan,  wiih  all 
his  wits  and  wiles,  shall  never  finally  van- 
quish (tliough  he  may,  in  a  particular 
batlle,  overcome)  a  soul  clad  with  spiritual 
armour;  nay,  he  that  hath  this  armour  of 
God  on,  shall  certainly  vanquish  and 
overcome  him  :  Put  on  the  xuhole  armour 
of  God,  that  ye  may  be  able  to  stand 
against,  Sfc. 

12  For  we  wrestle  not  against 
flesh  and  blood,  l)ut  against  princi- 
palities, against  powers,  against  the 
rulers  of  the  darkness  of  this  world, 
against  spiritual  wickedness  in  high 
places. 

The  apostle  mentioned  our  enemy  in  the 
former  verse  ;  here  he  describes  the  combat 
in  this  verse.  We  wrestle.  A  christian's 
life  is  a  perpetual  vvarfare,  a  continual 
wrestling  ;  but  with  what,  and  with  whom  r 
Ans.  Negatively,  Not  ivithfesh  and  blood ; 
that  is,  not  only  or  chiefly  with  flesh 
and  blood,  with  human  enemies ;  but  we 
must  grapple  and  contend  with  angelical 
powers,  with  devils,  who  are  principalities 
and  powers,  &c.  Note  here,  How  the 
devil  and  his  angels  are  described  :  1.  By 
their  prince-like  authority  and  government 
which  they  exercise  in  the  world,  called 
therefore  principalities  and  powers,  to  de- 
note that  Satan  is  a  great  and  mighty 
prince :  a  prince  that  has  the  heart  and 
knee  of  all  his  subjects.  2.  By  the  seat 
of  his  empire  :  he  rules  in  this  world,  not 
in  the  other;  the  highest  the  devil  can 
go,  is  the  air ;  heaven  fears  him  not. 
And  he  is  a  ruler  of  the  darkness  of  this 
■world:  that  is,  in  such  sinners  as  labour 
under  the  darkness  of  sin  and  ignorance. 
3.  Satan  and  his  angels  are  here  described 
by  their  spiritual  nature,  called  spiritual 
wickedness,  IhSit  is,  wicked  spirits;  inti- 
mating to  us,  that  the  devils  are  spirits; 
that  they  are  spirits  extremely  wicked  ;  and 


that  these  wicked  spirits  do  ciiiefly  annoy 
christians  witii,  and  provoke  them  to,  spi- 
ritual wickedness.  4.  They  are  described 
by  their  residence  or  place  of  abode :  in 
high  places ;  that  is,  in  the  air,  of  which 
he  is  called  the  prince.  From  the  whole 
note.  How  plainly  Christ  our  captain  deals 
with  all  his  soldiers,  and  the  ditierence  be- 
tween Christ's  dealing  with  liis  (ollovv- 
ers,  and  Satan  with  his :  Satan  durst  not 
let  sinners  know  who  that  God  is  whom 
they  fight  against,  but  Christ  is  not  afraid 
to  show  his  saints  their  enemy  in  all  his 
power  and  strength  ;  well  he  might,  be- 
cause the  weakness  of  God  is  stronger  than 
the  powers  of  hell. 

13  Wherefore  take  unto  you  the 
whole  armour  of  God,  that  ye  may 
be  able  to  withstand  in  the  evil  day, 
and,  having  done  all,  to  stand.  14 
Stand  therefore,  having  your  loins 
girt  about  with  truth,  and  having  on 
the     breastplate    of    righteousness  ; 

15  And  your  feet  shod  with  the 
preparation  of  the  gospel  of  peace  ; 

16  Above  all,  taking  the  shield  of 
faith,  wherewith  ye  shall  be  able  to 
quench  all  the  fiery  darts  of  the 
wicked.  17  And  take  the  helmet 
of  salvation,  and  the  sword  of  the 
Spirit,  which  is  the  word  of  God  : 
18  Praying  always  with  all  prayer 
and  supplication  in  the  Spirit,  and 
watching  thereunto  with  all  ])erse- 
verance  and  supplication  for  all 
saints  ; 

Observe  here,  1.  How  our  apostle  having 
described  the  enemy  in  the  foregoing  verse, 
and  set  him  forth  in  all  his  formidable 
strength  and  power,  comes  forth  in  the 
head  of  his  Ephesian  camp,  gives  a  fresh 
alarm,  and  bids  them  arm  !  arm  !  Take 
unto  you  the  whole  annour  of  God,  that 
ye  may  be  able  to  stand  in  the  evil  day  : 
intimating  that  an  evil  day  is  before  us ; 
that  it  will  be  of  mighty  advantage  to  us  to 
be  able  to  stand  in  the  evil  day  ;  and  that 
without  the  help  of  divine  armour  we  can- 
not stand  in  that  day.  The  sanctifying 
graces  of  God's  Spirit  are  this  armour  :  he 
that  has  not  these,  let  his  common  gifts  be 
never  so  gay  and  glorious,  he  will  never 
hold  out  to  fight  the  last  battle,  but  fall 
into  the  enemy's  hand,  and  be  taken  cap- 
tive by    him  at  his   will.     Observe  next, 


U9B 


EPHESIANS. 


Chap.  VI. 


How  our  apostle  comes  to  describe  the  ar- 
mour of  God  piece  by  piece,  which  the 
christian  is  to  put  on  before  he  takes  the 
field  against  the  enemy.  Here  is  the  sol- 
dier's girdle,  his  breastplate,  his  shoes,  his 
shield,  his  helmet,  and  his  sword,  all  de- 
scribed ;  his  offensive  and  defensive  wea- 
pons, wherewith  soldiers  of  old  used  to  arm 
their  bodies  from  head  to  foot.  Now  the 
apostle  assigneth  to  particular  graces  a  use 
and  excellency  answerable  to  these  pieces  of 
armour,  and  shows  that  there  is  some  re- 
semblance between  every  grace  and  that 
piece  of  the  bodily  armour  to  which  it  is 
here  compared  ;  but  observable  it  is,  that 
although  there  be  pieces  of  armour  for  all 
other  parts  of  the  body,  here  is  none  assign- 
ed for  the  back,  nor  back-parts,  because 
there  must  be  no  running  away,  no  hope  of 
escaping  by  flight  in  this  spiritual  warfare  : 
if  we  turn  our  back  upon  our  enemy,  we 
lie  open  to  his  darts,  and  are  in  danger  of 
destruction  ;  if  we  fight  on,  we  have  our 
second  in  the  field,  and  are  sure  of  victory, 
provided  we  enter  the  field  in  order,  and 
stand  to  our  arms,  maintain  our  watch, 
keep  our  ground,  and  appear  armed  cap-a- 
pie,  from  head  to  foot,  with  the  several 
pieces  of  armour  here  recommended :  the 
first  of  which  is  the  girdle  of  truth,  ver. 
14.  Having  your  loins  girt  about  -with 
truth  :  that  is,  sincerity  of  heart.  Doth  a 
girdle  or  belt  adorn  the  soldier  ?  so  doth 
sincerity  adorn  the  christian.  Doth  the 
girdle  strengthen  the  soldier's  loins  ?  so 
doth  sincerity  strengthen  the  soul,  and  every 
grace  in  the  soul :  it  is  sincere  faith,  that 
is  strong  faith  ;  it  is  sincere  love,  that  is 
mighty  love.  Secondly  The  breast-plate 
of  righteousness  ;  by  which  is  to  be  un- 
derstood the  love  and  practice  of  universal 
holiness.  But  why  is  this  compared  to  a 
breast-plate?  Ans.  Because  as  the  breast- 
plate defends  the  most  principal  parts  of  the 
body,  where  the  heart  and  vitals  are  closely 
couched  together ;  thus  holiness  preserves 
the  soul  and  conscience,  the  principal  parts 
of  a  christian,  from  the  wounds  and  harms 
of  sin,  which  is  the  weapon  that  Satan 
uses  to  give  conscience  its  deadly  stab  with. 
The  third  piece  of  christian  armour  is  the 
spiritual  shoe,  fitted  to  the  soldier's  foot, 
and  worn  by  him  so  long  as  he  keeps  the 
field  against  sin  and  Satan  :  the  soldier's 
way  is  sometimes  full  of  sharp  stones,  and 
sometimes  strewed  with  sharp  iron  spikes 
stuck  into  the  ground;  the  soldier  will 
soon  be  wounded,  or  foundered,  if  not  well 
shod.     Therefore  the  direction  here  is,  Let 


your  feet  be  shod  with  the  preparation 
of  the  gospel  of  peace  :  that  is,  maintain- 
ing an  holy  readiness  of  spirit,  and  a  reso- 
lute frame  of  heart,  to  undergo  any  suffer- 
ing, and  endure  any  hardship  in  your  chris- 
tian warfare  ;  which  frame  of  spirit  being 
wrought  in  us  by  the  doctrine  of  the  gos- 
pel, is  therefore  called  W\e  preparation  of 
the  gospel  of  peace.  The  fourth  piece  of 
armour  recoimnended  above  all  to  be  put 
on,  is  the  shield  of  faith  ;  this  is  that  grace 
by  which  we  believe  the  truth  of  God's 
word  in  general,  and  depend  upon  Christ 
in  particular,  as  crucified,  for  pardon  and 
life,  and  this  upon  the  warrant  of  the  pro- 
mise. But  why  is  faith  compared  to  a 
shield  ?  Ans.  Because,  as  the  shield  de- 
fends the  whole  body,  so  faith  defends  the 
whole  man  ;  the  understanding  from  error, 
the  conscience  from  searedness,  the  will 
from  rebellion  against  the  will  and  com- 
mand of  God.  And  as  the  shield  defends 
the  whole  armour,  as  well  as  the  soldier's 
whole  body,  it  defends  the  breastplate,  as 
well  as  the  breast  ;  so  faith  is  our  armour 
upon  armour,  a  grace  that  preserves  all 
other  graces  whatsoever.  The  fifth  piece 
of  armour  is  mentioned,  ver.  17.  The  hel- 
met of  salvation  ;  by  which  the  grace  of 
hope  is  understood,  which  has  for  its  ob- 
ject salvation,  called  therefore  the  hope  of 
salvation.  Salvation  is  the  ultimate  and 
comprehensive  object  of  the  christian's  ex- 
pectation; and  it  is  compared  to  an  helmet, 
because  as  the  helmet  defends  the  head,  so 
doth  the  hope  of  salvation  defend  the  soul; 
it  keeps  the  head  above  water,  and  makes 
the  christian  bold  and  brave.  Hope  is  a 
grace  of  singular  use  and  excellent  service 
to  a  christian,  in  the  whole  course  of  his 
christian  warfare ;  it  puts  him  upon  noble 
services,  it  keeps  him  patient  under  the 
greatest  sufferings,  and  it  will  enable  the 
soul  to  wait  long  for  the  performance  of 
divine  promises.  The  sixth  piece  of  spi- 
ritual armour  is  the  sword,  ver.  17.  The 
former  were  defensive,  but  this  is  both  an 
offensive  and  defensive  weapon  :  such  is 
the  word  of  God.  But  why  compared  to 
a  sword?  Ans.  In  regard  both  of  its 
necessity  and  excellency  :  the  sword  was 
ever  esteemed  a  most  necessary  and  useful 
part  of  the  soldier's  furniture  ;  of  such  use- 
fulness, necessity,  and  excellency,  is  the 
word  of  God,  by  which  the  christian  doth 
defend  himself,  and  offend  his  enemies. 
But  why  is  it  called  the  sword  of  the  Spi- 
rit ?  Ans.  Because  the  Spirit  was  the  au- 
thor of  it ;  the  Spirit  of  God  is  the  inter- 


Chap.  VI. 


EPHESIANS. 


399 


prefer  of  it :  anJ  it  is  the  Spirit  that  gives 
the  word  its  efficacy  and  power  in  the 
soul :  the  word  of  God,  contained  in  the 
scriptures,  is  the  sword  by  which  tiie  Spirit 
of  God  enables  his  saints  to  overcome  and 
vanquish  all  their  enemies.  The  seventh 
and  last  piece  of  spiritual  armour  is  men- 
tioned, ver.  1 S.  and  that  is  prayer :  Prav- 
ing  ahcai/s  ivith  all  prai/tr,  Ss'c.  Here 
note.  The  time  for  prayer,  praying  al- 
ways ;  the  sorts  and  kinds  of  prayer,  pray- 
ing always  7vif/i  all  prayer ;  the  inward 
principle  of  prayer,  from  which  it  must 
flow,  ill  the  Spirit ;  the  guard  to  set 
about  Ihe  duty  of  prayer,  ■watching  there- 
unto ;  the  constancy  to  be  exercised  in  the 
duty,  with  all  perseverance,  the  compre- 
hensiveness of  the  duty,  for  all  saints. 
Learn,  That  prayer  is  a  necessary  duty  for 
ail  christians,  and  to  be  used,  with  all  other 
pieces  of  spiritual  armour,  by  the  christian 
soldier. 

19  And  for  nie,  that  utterance 
may  be  given  unto  me,  that  I  may 
open  my  mouth  l)oldly,  to  make 
known  the  mystery  of  the  gospel, 
20  For  wiiich  I  am  an  ambassador 
in  bonds :  that  therein  [  may  speak 
boldly,  as  I  ought  to  speak. 

Our  apostle  having  directed  the  Ephe- 
sians  to  the  duty  of  prayer  in  general,  desires 
them  here  to  pray  for  himself  in  particular. 
Where  observe,  1.  His  exhortation  and  di- 
rection to  pray  for  himself,  and  all  the 
ministers  of  the  gospel  :  And  for  me. 
Learn  hence.  That  the  ministers  of  Christ 
are  and  ought  in  a  special  manner  to  be 
remembered  in  the  saints'  prayers.  Ob- 
serve, 2.  The  mercy  which  he  desires  them 
to  pray  for  :  That  utterance  may  be 
given  :  namely,  a  readiness  to  deliver  to 
others  what  God  has  handed  unto  us. 
Ministers  depend  upon  God  for  utterance, 
and  it  is  their  people's  duty  to  be  earnest 
with  God  to  give  it  to  them.  Observe,  3. 
The  end  why  he  desires  this  utterance : 
That  he  may  open  his  mouth  boldly  to 
make  known  the  mystery  of  the  gospel. 
Where  note,  1,  The  sublime  nature  of  the 
gospel :  it  is  a  mystery.  2.  The  work  of 
a  gospel  minister :  and  that  is,  to  make 
known  that  gospel-mystery.  3.  The  man- 
ner how  he  is  to  perform  this  work  :  That 
I  may  open  my  mouth  boldly ;  namely, 
in  asserting  truth,  and  in  reproving  sin, 
with  a  wise  and  prudent,  with  a  meek  and 
humble,  with  an  active  and  zealous  bold- 


ness. Observe,  4.  A  double  argument  to 
back  and  enforce  his  request  to  pray  for 
him  :  L  From  his  office  ;  For  which  I 
am  an  ambassador.  The  ministers  of  the 
gospel  are  God's  ambassadors ;  an'd  shall 
not  their  people  pray  for  the  success  of 
their  embassies  ?  2.  From  his  alflicted 
state  :  He  was  an  ambassador  in  bonds  ; 
his  zeal  for  God,  and  his  truth,  confined 
him  to  a  prison  ;  he  preached  himself  into 
a  gaol.  Well,  therefore,  might  they  pray 
for  him,  who  had  now  lost  his  liberty,  and 
soon  alter  was  to  lose  his  life,  for  them; 
no  prayers  can  be  too  much  to  strengthen 
the  hands,  and  to  encourage  the  hearts, 
of  such  as  suffer  tribulation  and  persecution 
for  Ihe  sake  of  Christ :  Pray  for  me,  that 
I  may  make  known  the  mysteries  of  the 
gospel,  for  which  I  am  an  ambassador  in 
bonds. 

21  But  that  ye  also  may  know 
my  affairs,  and  how  I  do,  Tychicus,  ' 
a  beloved  brother  and  faithful  mi- 
nister in  the  Lord,  shall  make  known 
to  you  all  things  :  22  Whom  I  have 
sent  unto  you  for  the  same  pur- 
pose, that  ye  might  know  our  af- 
fairs, and  that  he  might  comfort 
your  hearts. 

Observe  here,  \.  The  tender  love  and 
affectionate  regard  which  St.  Paul  bore  to 
these  Ephesians,  in  the  midst  of  his  suffer- 
ings, and  during  his  imprisonment :  he  not 
only  wrote,  but  sent  to  them.  No  doubt, 
the  apostle  had  but  few,  very  few,  fast 
friends  with  him  at  Rome,  whom  he  could 
repose  an  entire  confidence  in,  and  receive 
great  consolation  from  ;  however,  he  will 
deny  himself,  to  serve  them.  A  faithful 
minister  of  Jesus  Christ  is  so  tenderly  alfoc- 
tionate  towards  his  flock,  that  he  prefers 
their  spiritual  edification  before  his  own 
private  and  particular  advantage;  though 
St.  Paul  was  now  a  prisoner,  and  under 
a  daily  expectation  of  death,  and  had  few 
to  attend  him,  yet  he  sends  one  of  his 
most  beloved  friends  away  to  them,  choosing 
rather  himself  to  want  an  aliender,  than 
that  they  should  want  a  comforter :  no- 
thing better  becomes  a  minister  of  Christ 
than  a  public  spirit.  Observe,  2.  The  cha- 
racter of  the  person  whom  St.  Paul  sent  un- 
to them :  he  is  described,  1.  By  his  name, 
Tychicus.  2.  By  his  slate:  he  was  a 
brother,  that  is,  a  christian,  a  beloved  bro- 
ther, a  brother  in  Christ.     3.  By  his  office: 


400 


EPHESIANS. 


Cliaj).  Vf. 


he  was  a  minister,  yea,  a  faithful  minister 
in  the  Lord,  that  is,  in  the  work  of  the 
Lord  ;  between  whom  and  St.  Paul  there 
was  a  sweet  harmony,  an  happy  union  of 
hearts,  a  joint  care  and  endeavour  in  car- 
rying on  the  interest  of  Christ  amongst  the 
churches.  Behold,  how  good  and  pleasant 
a  thing  it  is,  when  ministers  of  Christ  are 
dear  to  each  other;  when  instead  of  divi- 
sions, emulations,  and  strife,  amongst  them, 
they  can  give  testimonials  of  each  other, 
as  well-deserving;  without  endeavouring  to 
conceal  and  obscure  the  gifts  and  graces 
of  God,  which  are  eminent  in  any  of  their 
fellow-labourers,  on  purpose  only  to  set 
off  themselves,  that  their  own  performances 
may  be  the  more  taken  notice  of,  St. 
Paul  was  far  from  this  spirit,  as  appears  by 
the  character  which,  upon  a  fit  occasion, 
he  gave  of  Tychicus.  Observe,  3.  The 
design  and  end  which  St.  Paul  had  in  send- 
ing Tychicus  unto  them :  and  that  was 
two-fold  ;  I.  That  he  might  acquaint  them 
with  St.  Paul's  condition  and  state :  That 
ye  might  know  my  affairs,  how  I  do,  and 
what  I  do,  I  have  sent  Tychicus  to  declare 
unto  you  all  things.  What !  all  things 
without  exception  ?  Yes,  both  doings  and 
sulJerings ;  the  apostle  was  ashamed  of 
neither.  Learn  thence.  That  the  life  and 
conversation  of  ministers,  both  public  and 
private,  must  and  ought  to  be  such,  that 
they  need  not  be  ashamed  to  have  it 
known,  or  concerned  that  the  church 
should  know,  what  they  do,  how  they 
manage ;  to  the  intent  that  their  people 
may  be  edified  by  their  conversation,  as 
well  as  instructed  by  their  preaching  :  Ty- 
chicus shall  declare  unto  you  all  things. 
The  second  end  St.  Paul  had  in  sending 
Tychicus  from  himself  to  the  Ephesians 
was,  that  he  might  comfort  their  hearts. 
But  how  could  Tychicus  do  this  ?  These 
ways:  1.  By  making  known  to  them  the 
true  cause  of  his  sufferings.  St,  Paul's 
enemies  had  laid  heavy  things  to  his  charge, 
these  might  perhaps  fly  as  far  as  Ephesus : 
now,  though  the  apostle  regarded  little 
what  the  wicked  world  said  of  him,  yet  he 
desired  to  be  set  right  in  the  thoughts  of 
the  churches,  and  accordingly  sends  Tychi- 
cus to  acquaint  them  with  the  cause  of  his 
imprisonment.  To  keep  them  from  discou- 
ragement, and  being  inordinately  cast  down 
at  the  report  of  his  sufferings.  No  doubt, 
St.  Paul's  chain  entered  into  their  souls,  and 
his  sufferings  were  their  sorrow  ;  he  there- 
fore sends  Tychicus,  to  prevent  their  im- 
moderate sorrow  and  mourning  upon   this 


account.  3.  To  comfort  their  hearts  with 
the  report  of  that  holy  joy  and  cheerful- 
ness of  spirit  which  was  found  with  him 
in  and  under  all  his  sufferings.  O!  it 
is  an  excellent  sight  to  behold  the  saints 
at  liberty  mourning  over  their  afflicted 
brethren ;  and  they  that  are  sufferers 
become  comforters  of  them  that  are  at 
liberty.  Lord !  never  doth  thy  holy  re- 
ligion appear  more  glorious,  than  when 
thy  ministers  commend  it  by  their  suffer- 
ings for  it ;  and  no  way  can  they  com- 
mend it  higher,  than  by  an  holy,  humble 
cheerfulness  of  spirit  in  their  sufferings  for 
it;  thy  ministers  preach  with  far  greater 
advantage  from  a  prison,  than  they  can 
from  a  pulpit.  4.  Might  not  St.  Paul  send 
Tychicus  now  to  the  church  at  Ephesus, 
to  engage  the  churches  to  pray  with  ear- 
nestness for  himself,  as  well  as  to  comfort 
them  ?  O!  none  so  covetous  of  prayers 
as  the  ministers  of  Christ,  and  no  minis- 
ters like  suffering  ministers.  St.  Paul  sets 
all  the  churches  at  work  to  pray  for  him 
in  prison  ;  and  great  reason  for  it ;  a  pri- 
son has  its  temptations  as  well  as  a  pa- 
lace ;  when  men  play  the  persecutors,  the 
devil  forgets  not  to  be  a  tempter ;  some- 
times he  will  attempt  to  soften  them  with 
impressions  of  fear  ;  at  another  time  he 
hopes  to  overcome  them,  and  weaken  their 
courage,  by  their  friends'  tears  and  en- 
treaties ;  sometimes  the  devil  hopes  to  im- 
bitter  a  suffering  saint's  spirit  against  his 
persecutors,  and  to  sour  him  with  the 
leaven  of  malice  and  wrath.  O !  it  is  no 
easy  matter  to  receive  evil,  and  yet  wish 
none  to  him  from  whose  hands  we  have 
received  it ;  to  reserve  love  for  him  that 
shows  wrath  and  hatred  to  us,  is  a  glorious, 
but  a  difficult,  work.  But  if  all  this  fails, 
yet  the  devil  hopes  to  blow  him  up  with 
pride,  and  a  high  conceit  of  himself,  who 
dares  suffer,  when  others  shrink,  and  is 
ready  to  lay  down  their  head,  when  others 
pull  in  their  heads,  and  seek  to  save  them- 
selves in  a  whole  skin.  Pride  is  a  sala- 
mander, that  can  live  in  the  very  flames 
of  martyrdom  ;  if  any  saint  need  the  hu- 
mility of  many  saints,  it  is  he  that  is 
called  to  suffer  for  Christ.  St.  Paul  was 
very  sensible  of  this :  he  well  knew  that 
a  suffering  condition  is  full  of  temptation, 
that  a  christian's  strength  to  carry  him 
through  it  is  not  in  his  own  keeping ; 
God  must  help,  or  the  stoutest  champion 
will  quail.  He  also  knows,  that  prayer  is 
the  best  means  to  fetch  in  that  help  ;  and 
accordingly   St.  Paul  here  sends  Tychicus 


Chap.  VI. 


EPHESIANS. 


401 


to  Ephesus,  to  engage  llie  auxiliary  forces 
of  the  saints'  prayers  on  earth,  and  the 
posse  cwli  from  heaven,  that  he  might  glo- 
rify God  in  a  sutiering  hour. 

23  Peace  be  to  the  hrethren,  and 
love  with  faith,  from  God  the  Fa- 
ther, ami  the  Lord  Jesus  Christ. 

Our  apostle  being  now  come  to  the  close 
and  conclusion  of  tiiis  excellent  epistle,  he 
shuts  it  up  with  very  fervent  and  affection- 
ate wishes  and  prayers  for  them.  1.  He 
wishes  the  brethren,  the  converted  chris- 
tians, in  and  about  Ephesus,  peace,  peace 
with  God,  peace  with  conscience,  peace 
especially  one  with  another,  and  all  manner 
of  outward  prosperity,  comprehended  in 
the  word  peace.  2.  Mutual  love  among 
themselves.  3.  The  grace  of  faith,  the 
fountain  of  the  former ;  all  which  he  wish- 
es from  God  the  Father,  not  excluding,  but 
including,  the  Son  and  Holy  Ghost,  and 
from  Jesus  Christ  the  Mediator,  through 
virtue  of  whose  merit  and  intercession  all 
saving  benefits  are  conveyed  unto  believers. 
St.  Paul's  example  is  instructive  to  the  min- 
isters of  Christ  in  all  succeeding  ages. 
Would  we  have  our  ministerial  endeavours 
attended  with  manifest  success?  we  must 
be  much  in  prayer,  in  serious  and  fervent 
prayer  to  God,  to  work  those  graces  in  our 
\ieo\}\e,  faith,  /o»e,  and  holiness,  which  we 
have  been  by  our  ministry  recommending 
to  their  care  and  practice  :  that  minister  who 
is  most  prayerful  is  usually  most  successful. 

24  Grace  be  with  all  them  that 
love  our  Lord  Jesus  Christ  in  sin- 
cerity.    Amen. 


Still  our  apostle  goes  on  praying:  he  be- 
gan and  closes  his  epistle  with  prayer ;  and 
the  blessings  prayed  for  are  grace  and  peace; 
peace  in  the  furmer  verse  comprehending 
all  temporal  felicity  ;  and  grace  in  this 
comprehending  the  special  favour  and  lov- 
ing-kindness of  God  :  this  he  prays  may  be 
the  portion  of  all  those  that  love  our  Lord 
Jesus  Christ  in  sincerity,  or  iiicorruption,  as 
the  word  signifies  \  that  is,  not  lor  time 
only,  but  for  eternity  ;  not  in  show  and 
appearance  only,  but  in  reality.  Sincere 
love  to  our  Lord  Jesus  Christ  is  a  sure 
character  and  undoubted  mark  of  such  a 
person  as  has  found  grace  in  God's  sight, 
and  is  very  high  in  the  divine  favour. 
Grace  be  with  all  them  that  love  out- 
Lord  Jesus  Christ ;  he  doth  not  say  with 
a  seraphim's,  but  with  a  sincere,  love. 
Quest.  But  when,  and  how,  may  a  person 
know  that  he  loves  Christ  in  great  sincerity  ? 
Ans.  If  Christ  be  enthroned  in  thy  heart  as 
a  chief  commander ;  if  he  be  esteemed  by 
thee  as  thy  chiefest  excellency,  and  thy 
choicest  treasure  ;  if  he  be  thy  chiefest  de- 
light and  joy  ;  and  if  he  be  thy  chiefest 
refuge,  unto  which  thou  fliest  in  all  dan- 
gers and  distresses;  thou  mayst  conclude 
thy  supreme  love  is  placed  upon  him,  that 
thou  lovest  him  in  sincerity.  And  the 
more  thou  lovest  him,  the  more  lovely  wilt 
thou  be  unto  him,  and  the  more  will  thy 
heart  be  let  out  in  desires  after  him,  and  in 
fervent  longings  for  the  full  fruition  and 
final  enjoyment  of  him ;  for  those  whom 
we  love  we  long  to  be  with. 

Come  then.  Lord  !  down  to  mc. 

Or  take  me  up  io  thee. 


EPISTLE   OF   ST.    PAUL 


PHILIP  PI  ANS 


St.  Paul  being  warned  by  the  Holy  Ghost  to  go  into  Macedonia  and  preach  tlie  go.spel,  as  we  find. 
Acts  xvi.  be  plants  first  a  church  at  Philippi,  a  principal  city  in  Macedonia,  so  called  Iroin  Philip, 
lung  of  Macedon,  who  beautified  and  enlarged  it. 

But  St.  Paul's  charge  being  to  preach  the  gospel  to  all  the  Gentiles,  lie  travels  from  place  to  place  till 
he  came  to  Rome,  where  he  was  in  bonds,  and  consequently  in  necessity  and  straits  ;  which  the  Plii- 
lippians  understanding,  they  sent  F.paphroditus  their  bishop  or  chief  minister  to  him,  with  a  liberal 
contribution,  to  supply  his  wants:  by  whom  St.  Paul  sends  this  affectionate  letter  to  them,  partly 
to  testify  his  thankfulness  for  the  relief  received  from  them,  but  principally  to  confirm  them  in  the 
faith,  to  prevent  their  being  offended  at  his  sufferings  for  the  gospel,  to  encourage  them  to  walk 
worthy  of  the  gospel,  to  warn  them  against  seducers  and  judaizuig  teachers,  and  to  quicken  them  to 
divers  christian  duties.  And  so  concludes  his  epistle  with  particular  salutations,  and  an  apostolical 
benedictit>n. 


CHAP.  I. 

The  design  and  scope  of  our  apostle  in  this  first 
chapter,  is  to  encourage  the  Philippians  to 
constancy  in  the  faith,  to  perseverance  in  holi- 
ness ;  not  to  be  discouraged  at  bis  sufferings  for 
the  gospel,  seeing  Christianity  had  already  gained 
very  much,  and  would,  he  was  very  confident, 
gain  much  more,  bv  the  sufferings  he  underwent 
for  the  sake  of  the  gospel.  Accordingly  he 
exhorts  them  to  courage  and  constancy,  by 
several  weighty  arguments,  to  the  end  of  the 
chapter. 

"OAUL  and  Timotheus,  the  ser- 
vants of  Jesus  Cliiist,  to  all  the 
saints  in  Christ  Jesus  which  are  at 
Philippi,  with  the  bishops  and 
deacons  ; 

Observe  here,  1.  The  penman  of  this 
epistle,  St.  Paul,  joining  Timotheus  with 
him  in  the  salutation,  because  his  compa- 
nion and  fellow-labourer,  and  one  that  had 
assisted  in  the  instructing  of  the  Philippians, 
and  was  a  person  much  valued  and  esteemed 
by  them.  Observe,  2.  The  great  modesty 
of  St.  Paul,  in  tiie  character  he  gives  of 
himself';  he  doth  not  style  himself  here  an 
apostle,  but  the  servant  of  Jesus  Christ  ;  in 
his  other  epistles,  which  he  wrote  alone, 
lie  styles  himself  an  apostle,  Rom.  i.  1. 
Gal.'  i.  1.  &c.  He  doth  not  say  here, 
Paul  an  apostle,  and  Timotheus  a  servant 
of  Jesus  Christ,  magnifying  himself  above 
Timothy,  but  sets  himself  upon  a  level  with 


him,  saying,  Paul  and  Timotheus,  the 
servants  of  Jesus  Christ.  Learn  lience,  1. 
That  true  humility  teaches  christians  to 
speak  sparingly  of  themselves,  and  of  their 
own  authority  and  credit,  except  upon  a 
just  and  necessary  occasion,  and  when 
weighty  reasons  do  urge  and  oblige  them 
to  it.  Learn,  2.  That  the  ministers  and 
dispensers  of  the  gospel  are,  in  a  special 
manner,  the  servants  of  Jesus  Christ,  wholly 
devoted  to  his  service,  and  discharging 
themselves  faithfully  in  the  performance  of 
it.  Observe,  3.  The  superscription  of  this 
epistle,  or  the  persons  to  whom  it  was  di- 
rected :  To  all  the  saints  in  Christ  Jesus, 
in  general,  ■which  "were  at  Philippi,  and 
to  the  bishops  and  deacons.  To  all  the 
saints  at  Philippi ;  so  he  calls  them,  be- 
cause they  were  all  holy  by  visible  pro- 
fession, and  many  of  them,  no  doubt,  by 
real  sanctification,  being  inherently,  as  well 
as  externally,  holy  j  and  the  denomination 
is  here  taken  from  the  better,  though  not 
the  greater,  part,  for  whose  sake  the  whole 
community  are  here  called  saints.  But 
why  saints  in  Christ  Jesus  ?  Because  as  it  is 
necessary,  to  make  a  man  internally  holy, 
that  he  be  in  Christ  Jesus  by  a  real  implan- 
tation ;  so,  to  denominate  a  man  externally 
and  federally  holy,  requires  a  visible  pro- 
fession, and  an  external  union  wilh  Christ, 
Tohu  XV    2.  In   particular,  this  epistle  is 


Chai). 


PHILIPPIANS. 


403 


diiected  to  llie  bishops  and  deacons  :  thoy 
wcie  both  the  cliurch's  overseers;  the  l)i- 
sliops,  to  oversee  and  inspect  the  lives  and 
mariners  of  persons  ;  the  deacons,  to  over- 
see the  necessities  of  peisous,  and  to  serve 
the  cliurch  m  taking  care  of  the  poor. 
Note  liere,  The  great  and  special  care  which 
our  holy  Lord  has  taken  of  his  church,  in 
appointing  stated  ofticers  to  undertake  the 
oversight  of  his  whole  family,  to  rule  and 
govern,  to  direct  and  instruct  it ;  yea,  not 
only  has  he  appointed  officeis  for  the  over- 
sight of  the  souls  of  his  people,  but  others 
to  inspect  their  bodily  necessities,  that  those 
who  are  indigent  might  be  supplied  by 
tlieir  care,  and  the  charity  of  the  ciiuich  : 
To  the  saints  at  Philippi,  with  the  bishops 
and  deacons. 

2  Grace  be  unto  you,  and  peace, 
from  God  our  Father,  and  from 
the  Lord  Jesus  Christ. 

Grace  from  God  the  Father,  or  grace 
from  God  as  a  Father ;  intimating,  that 
God  bestows  not  his  grace  as  a  Creator, 
but  as  a  Father,  as  a  Father  in  Christ.  And 
•peace  from  our  Lord  Jesus  Christ ;  he 
being  the  purchaser  of  our  peace  ;  he,  upon 
•whom  xias  laid  the  chastisement  of  our 
peace,  and  in  whom,  and  for  whose  sake, 
God  becomes  reconciled  to  us,  and  at  peace 
with  us.  Learn  hence,  1.  That  such  as 
have  received  most  grace  from  God,  do  yet 
stand  in  need  of  further  measures  and  fresh 
supplies  of  it :  grace  to  pardon  sin,  and 
grace  to  subdue  sin.  2.  That  peace,  as 
well  as  grace,  may  and  ought  to  be  the 
subject  of  a  christian's  prayer  and  care,  to 
obtain  peace  with  God,  peace  with  con- 
science, peace  with  one  another,  and,  if 
it  be  possible,  peace  with  all  men. 

3  I  thank  my  God  upon  every 
remembrance  of  you,  4  (Always 
in  every  prayer  of  mine  for  you  all 
inakinp  request  with  joy,)  5  For 
your  fellowship  in  the  gospel,  from 
the  first  day  until  now  ; 

Observe,  1.  The  proper  character  of  a 
gospel  minister:  he  is  his  people's  constant 
remembrancer,  and  the  rememberer  of  his 
people :  J  remember  you  all,  says  the 
apostle,  J  remember  you  always,  and  in 
every  prayer.  This  is  a  very  great  part  of 
our  ministerial  duty,  to  pray  for  the  peo- 
ple ;  and  not  in  our  public  offices  only, 


liut  in  our  private  addresses  also,  and  this 
continually,  without  ceasing  :  we  should 
never  rise  off  our  knees,  without  boaring 
our  people  upon  our  hearts  before  the  Lord. 
Did  minister  and  people  strive  more  toge- 
ther in  their  prayers  one  for  another,  there 
would  be  lessstrile  and  contention  between 
them  one  with  another.  Ministers  must 
be  their  people's  remembrancers ;  St.  Paul 
here  remembered  the  Philippians,  all  the 
Philippians  always,  and  in  every  prayer. 
Observe,  2.  St.  Paul  could  and  did  remem- 
ber the  Philippians  with  joy  :  though  he 
was  in  sadness  himself  in  a  prison,  yet  he 
could  think  of  them,  as  a  people  convert- 
ed by  his  ministry,  with  joy ;  making 
request  with  joy.  When  the  ministers  of 
Christ  see  any  success  of  their  labours  in 
the  lives  of  their  people,  it  is  matter  of 
inexpressible  joy  to  them,  how  sad  soever 
the  case  is  with  them  as  to  their  outward 
circumstances ;  when-  they  sigh  in  a  prison 
with  respect  to  their  personal  sufferings, 
they  can  sing  and  rejoice,  if  they  find  their 
people's  proficiency  in  knowledge  and 
growth  in  grace :  I  thank  my  God  for 
you,  making  request  with  joy.  Observe, 
3.  The  ground  and  occasion  of  this  his  joy, 
ver.  5.  For  your  fellowship  in  the  gos- 
pel;  that  is,  for  your  ready  embracing  of 
the  gospel  at  my  lirst  preaching  of  it  to 
you,  for  the  real  subjection  of  some,  and 
the  professed  subjection  of  all,  to  the  faith 
of  Christ,  whereby  you  were  brought  into 
fellowship  with  Christ  and  his  church  ; 
and  also  for  the  continuance  of  you,  in  the 
faith  and  profession  of  the  gospel, yhj/w  the 
first  day  until  now.  Learn  hence.  That 
when  a  people,  upon  the  plain  and  per- 
suasive preaching  of  the  gospel,  do  readily 
receive  and  obey  it,  and  remain  constant 
in  their  profession  of  it,  and  obedience  to 
it,  it  is  matter  of  unspeakable  thanksgiving 
and  praise  to  the  faithful  ministers  of  Jesus 
Christ.  I  thank  God  for  your  fellowship 
in  the  gospel,  from  the  first  day  until 
now,  that  is,  for  continuing  in  the  faith, 
and  persevering  in  your  professed  subjec- 
tion to  the  gospel  of  Christ,  I  bless  God 
for  this. 

6  Being  confident  of  this  very 
thing,  that  he  which  hath  begun  a 
good  work  in  you  will  perform  it 
until  the  day  of  Jesus  Christ. 

Here  we  have  a  further  cause  assigned 
of  St.  Paul's  jov  on  the  Philippians'  behalf: 
namely,  the  firm  and  full  assurance  which 
'2  u  2 


404 


PHILIPPIANS. 


Chap.  I, 


he  had  of  their  perseverance  in  grace  unto 
the  end.  God,  that  has  begun,  will  perfect, 
that  is,  augment,  and  increase  it,  till  it  ar- 
rive at  perfection  in  glory.  Note  here,  1. 
The  nature  of  grace  described,  or  the  proper 
title  deservedly  given  to  the  grace  of  God  ; 
it  is  called  a  good  work;  he  that  hath 
begun  a  good  work,  Sfc.  Well  may  re- 
generating grace  be  called  a  good  work, 
because  it  is  the  living  foundation  and  vital 
principle  from  whence  all  good  works  do 
proceed  and  flow  ;  the  grace  of  God  in 
the  heart  is  the  root  of  all  true  lioliness  in 
the  life ;  as  good  works  are  necessary  to 
salvation,  so  renewing  grace  is  necessary  to 
good  works.  Note,  2.  As  the  nature  of 
grace  described,  so  the  author  and  aug- 
menter  of  grace  declared,  and  that  is,  God. 
He  that  hath  begun  a  good  work  in  you, 
will  perform  it,  that  is,  augment  it,  and 
increase  it.  As  the  good  work  of  grace  in 
the  heart  is  God's  work,  and  he  is  the 
author  of  it,  so  he  will  maintain  it,  and 
carry  it  on  to  perfection,  and  be  both  the 
increaser  and  perfecter  of  it  ;  God  never 
doth  his  work  by  halves.  Note,  3.  The 
certainty  of  grace  asserted  ;  Being  confi- 
dent of  this  very  thing.  But  what  ground 
had  St.  Paul  for  this  confidence  ?  Ans. 
Because  grace  is  the  care  of  the  whole 
Trinity  :  all  the  Persons,  Father,  Son,  and 
Holy  Ghost,  do  concern  themselves  both 
in  the  production,  preservation,  and  per- 
fection of  it  ;  the  Father  decrees  it,  the  Son 
purchases  it,  the  Spirit  infuses  it :  the  Father 
begets  it,  the  Son  excites  it,  the  Holy 
Spirit  conducts  it  :  and  as  they  all  did 
concur  to  its  production,  so  did  they  all 
co-operate  and  work  together  for  the  pre- 
servation of  it.  Learn  hence.  That  such 
persons,  in  whose  souls  Almighty  God  has 
begun  a  good  work  of  grace,  may  with 
much  assurance  expect  by  the  influence  of 
God's  care,  and  the  exercise  of  their  own 
endeavours,  that  they  shall  hold  out  and 
persevere  in  a  state  of  grace  unto  the  end  ; 
until  the  day  of  Christ,  that  is,  the  day  of 
judgment. 

7  Even  as  it  is  meet  for  me  to 
think  this  of  you  all,  because  I  have 
you  in  my  heart  ;  inasmuch  as  both 
in  my  bonds,  and  in  the  defence 
and  confirmation  of  the  gospel, 
ye  all  are  partakers  of  my  grace. 

In  these  words  our  apostle  assigns  a 
ground  and  reason  of  that  confidence 
which  he  expressed  himself  (o  have  of  the 


Philippians'  perseverance  in  grace  and  ho- 
liness, in  the  foregoing  verse,  namely,  be- 
cause they  were  partakers  of  the  same 
grace  with  himself,  and  were  ready  to  suffer 
for  Christ,  as  he  was ;  we  may  warran- 
tably  be  persuaded  of  their  perseverance 
in  grace  unto  the  end,  in  whom  we  see 
both  readiness  of  obedience  to  the  gospel, 
and  also  zealous  and  cheerful  suffering  for 
and  in  defence  of  the  gospel.  Thus  did 
St.  Paul  here:  where  observe,  the  apostle 
accounted  it  a  grace  and  favour  from  God, 
that  he  was  thought  worthy  to  suffer  for 
the  gospel,  and  the  Philippians  with  him: 
Yt  are  partakers  of  my  grace.  Learn 
hence,  That  to  suffer  bonds  and  imprison- 
ments for  the  gospel's  sake  is  a  special  grace 
and  favour  of  God,  not  considered  in  itself, 
but  in  the  fruits  and  consequences  of  it. 
A  second  ground  of  his  confidence  was, 
their  respect  to  him  :  I  have  you  in  my 
heart,  and  1  find  you  have  me  in  your 
hearts ;  you  partake  of  the  misery  of  my 
bonds,  you  suffer  with  me  in  my  suffer- 
ings, and  sympathize  with  me  in  my  sor- 
rows. They  relieved  and  refreshed  him  in 
his  imprisonment,  which  he  underwent  for 
the  sake  of  Christ  and  his  gospel ;  and 
from  hence  he  had  a  good  confidence 
that  they  would  persevere  unto  the  end. 
An  operative  love  to  the  faithful  ministers 
of  Jesus  Christ,  especially  when  they  are 
under  persecution,  is  a  good  evidence  of 
the  sincerity  of  their  love  to  Christ,  and  of 
their  stedfastness  and  perseverance  in  grace 
unto  the  end. 

8  For  God  is  my  record,  how 
greatly  I  long  after  you  all  in  the 
bowels  of  Jesus  Christ. 

These  words  are  expressive  of  that  pas- 
sionate degree  of  christian  love  which  St 
Paul  bore  to  the  Philippians ;  he  durst 
appeal  to  God,  as  to  the  sincerity  and  fer- 
vency of  it :  God  is  my  record,  I  call  him 
to  witness,  and  can  appeal  to  him  as  the 
searcher  of  hearts,  how  greatly  I  long  af- 
ter you ;  that  is,  how  passionately  and 
sincerely  I  love  you,  with  the  most  intense 
and  hearty  affection,  i?i  the  bowels  of  Jesus 
Christ.  The  expression  may  denote  the 
efficient  cause,  and  the  exemplary  cause, 
of  his  love.  i.  That  the  author  of  this  his 
love  unto  them  was  Christ,  he  was  the 
spring  and  procurer  of  it ;  and  conse- 
quently it  was  no  carnal  or  selfish  love, 
to  serve  his  own  ends  and  designs  upon 
them,  but  truly  spiritual.     2.  That  Christ's 


Chap.  I. 


PHILIPPIANS. 


4()!j 


love  to  him  was  the  pattern  and  example, 
according  to  wliicli  he  loved  them,  with  no 
common  love,  hut  with  an  entire  and  intense 
affection,  from  the  ground  of  the  heart 
and  the  most  intimate  du~u.rls :  no  words 
can  be  more  expressive  of  that  fervent  love 
and  earnest  longing  wliich  St.  Paul  had  for 
the  welfare  of  tliePhilippians  ;  a  love  which 
very  far  exceeds  the  love  of  all  relations. 
He  doth  not  say,  1  long  after  you  in  the 
bowels  of  a  father,  or  in  tiie  bowels  of  an 
husband,  but  in  the  bowels  of  Jesus  Christ ; 
humbly  comparing  his  love  towards  them 
to  the  love  of  Jesus  Christ  ;  not  for  the  de- 
grees of  it,  not  for  the  fruits  and  advantages 
of  it,  but  for  the  truth  and  sincerity  of  it : 
I  greatii/  long  after  you  all  in  the  bowels 
of  Jesus  Christ.  Learn  hence.  That  there 
is  no  stronger  love,  no  more  endeared  af- 
fection, between  any  relations  upon  earth, 
than  between  such  ministers  of  Christ,  and 
their  beloved  people,  as  they  have  been  hap- 
pily instrumental  to  convert  to  God  :  when 
present  with  them,  they  passionately  love 
them  ;  when  absent  from  them,  they  atTec- 
tionately  long  after  ihem  ;  imitating,  as 
much  as  they  can,  their  Lord  Jesus  Christ, 
both  in  reality  and  sincerity,  and  also  in 
the  measure  and  degree,  of  endearing  af- 
fection :  God  is  my  record,  how  greatly 
I  long  after  you  all,  in  the  bowels  of 
Jesus  Christ. 

9  And  this  I  pray,  that  your  love 
may  abound  yet  more  and  more  iti 
knowledge,  and  in  all  judgment; 
10  That  ye  may  apj)rove  things 
that  are  excellent,  that  ye  may  be 
sincere,  and  without  offence,  till  the 
day  of  Christ;  11  Being  filled  with 
the  fruits  of  righteousness,  which  are 
by  Jesus  Christ  unto  the  glory  and 
}) raise  of  God. 

After  salutations  given  by  St.  Paul  to  his 
beloved  Philippians,  he  next  pours  out  his 
soul  in  fervent  prayer  and  supplication  for 
them  ;  and  the  mercy  which  he  prays  for 
K  observable,  first,  namely,  growth  and 
proficiency  in  grace :  This  I  pray,  that 
your  love  may  abound  yet  jnore  and  more 
in  knowledge,  and  in  all  judgment ;  that 
their  love  to  God,  their  love  to  him,  and 
their  love  one  to  another,  may  yet  more 
and  mors  abound.  Love  is  the  root-grace 
from  which  most  graces  spring ;  therefore 
he  prays  for  the  strengthening  of  that  grace 
in  particular,  and  that  there  may  be  found 


with  them  judgment,  as  well  as  affection, 
in  the  exercise  of  it ;  we  ought  to  love  ju- 
diciously, as  well  as  atlectionately.  The 
more  judicious  a  saint  grows  in  his  chris- 
tian course,  and  the  more  understanding 
and  jutlgment  is  found  with  him  in  the  way 
of  his  duly  ;  the  stronger  his  grace  is,  and 
the  more  glory  will  he  bring  to  God.  The 
understanding  and  judgment  being  the 
guiding  and  leading  laculties  in  man,  there 
can  be  no  more  acceptable  holiness  in  the 
will,  than  there  is  knowledge  in  the  under- 
standing. I  can  hate  sin,  and  love  God, 
no  more  than  1  know  of  the  evil  of  sin, 
and  of  the  perfections  that  are  in  God  :  the 
more  judicious  then  a  christian  grows,  the 
more  his  holiness  grows ;  and  accordingly 
St.  Paul's  prayer  is,  that  they  may  grow 
more  and  more  in  knowledge  and  in  all 
judgment.  Observe,  2.  The  great  ends 
mentioned  by  the  apostle  for  which  he  did 
so  earnestly  desire  their  proficiency  in 
knowledge  and  judgment,  and  their  growth 
in  love,  and  every  other  grace  ;  namely,  1. 
That  they  inight  approve  things  that  are 
excellent,  that  is,  all  such  things  as  the 
gospel  requires  :  implying,  that  the  things 
prescribed  to  us  in  the  gospel,  are  things 
excellent  and  good  for  us,  things  worthy  to 
be  prescribed  by  God,  and  things  reason- 
able to  be  practised  by  us  ;  and  that  the 
approbation  of  these  things,  by  a  steadiness 
in  judgment  and  practice,  is  every  chris- 
tian's duty,  and  ought  to  be  their  great  en- 
deavour. 2.  That  they  might  be  sincere 
in  their  holy  profession,  incorrupt  and  pure 
both  in  doctrine  and  manners.  3.  That 
they  might  be  without  offence,  unblame- 
able  in  conversation,  and  be  kept  from  be- 
ing occasions  of  stumbling  unto  others,  even 
to  the  end  of  their  days.  4.  He  prays 
that  they  may  not  only  be  inoffensive  per- 
sons, but  fruitful  christians  :  Being  filled 
with  the  fruits  of  righteousness,  which 
are  by  Jesus  Christ  unto  the  glory  and 
praise  of  God;  that  is,  that  they  may 
abound  in  good  works,  undertaken  in 
Christ's  strength,  and  with  an  eye  at  God's 
glory.  Learn  hence,  1.  That  a  negative 
holiness  is  not  sufficient  to  salvation  -.  it  is 
not  enough  that  christians  be  harmless  and 
inoffensive  towards  others,  but  they  must 
labour  after  an  holy  fruittulness  in  good 
works  ;  they  must  be  filled  with  all  the 
fruits  of  righteousness.  Learn,  2.  That 
our  works  be  truly  good,  and  fruits  of  right- 
eousness, it  is  necessary  that  they  be  done 
by  Christ's  strength  and  assistance,  and 
with  an  eye  at  the  glory  and  praise  of  God, 


40G 


PHILIPPIANS. 


Cliap.  I. 


in  order  to  their  acceptance:  Fi/kd  luitk 
the  fruits  of  righteousuess,  •which  are  by 
Jesus  Christ,  unto  the  glory  and  praise 
of  God.  Learn,  3.  That  no  shorter  time 
ought  to  be  assigned  for  our  inoffensive  walk- 
ing, and  fruitfuiness  in  conversation,  than 
the  day  of  our  death:  Unto  the  day  of 
Christ,  says  our  apostle,  that  is,  till  the 
great  reckoning-day,  when  Christ  will  ren- 
der to  us  our  complete  reward  :  if  we  be 
failhful  and  fruitful  to  the  death,  we  shall 
then  receive  the  crown  of  life. 

12  But  I  would  ye  should  un- 
derstand, brethren,  that  the  things 
which  happened  unto  me  have  fallen 
out  rather  unto  the  furtherance  of 
the  gospel  ;  13  So  that  my  bonds 
in  Christ  are  manifest  in  all  the  j)a- 
lace,  and  in  all  other  places:  14 
And  many  of  the  brethren  in  the 
Lord,  waxing  confident  by  my  bonds, 
are  much  more  bold  to  speak  the 
word  without  fear. 

Our  apostle's  design  in  these  words  is,  to 
prevent  the  Philippians'  stumbling,  and  be- 
ing scandalized  at  his  present  sufferings, 
assuring  tliem  that  the  things  which  hap- 
pened lo  him,  through  the  malice  of  his  per- 
secutors, have  fallen  out  rather  to  the  fur- 
therance of  the  gospel,  than  any  ways  to 
the  hinderance  of  if,  as  they  feared.  Learn 
hence,  That  the  sufferings  and  persecutions 
which  the  messengers  and  ministers  of 
Christ  do  undergo  for  the  sake  of  the  gos- 
pel, are  oft-times  so  overruled  by  the  wis- 
dom of  God,  that  tiiey  rather  increase  than 
diminish  the  church,  and  rather  promote 
than  prejudice  the  interest  of  the  gospel. 
Next,  he  declares  the  special  and  particular 
advantages  which  had  redounded  to  the  gos- 
pel, by  those  sufferings  which  he  had  pa- 
tiently endured  for  the  gospel's  sake.  1. 
His  bonds  in  Christ,  that  is,  his  itnprison- 
menl  for  the  gospel  of  Christ,  were  manifest 
in  the  pa/ace ;  that  is,  were  manifestly 
taken  notice  of  in  Nero's  court,  and  else- 
where in  the  city  ;  so  that  people  enquiring 
into  the  cause  of  his  sufferings,  found  that  it 
was  not  any  misdemeanor,  but  that  his 
preaching  and  practising  the  doctrine  of 
Christianity  was  the  only  reason  of  his  suf- 
ferings. 2.  Another  advantage  which  ac- 
crued to  the  church  by  his  bonds,  was 
this,  namely,  that  many  ministers  of  Christ, 
who  preached  the  word  of  God  for  and 
near,   hearmg  of  his  constancy  under  suf- 


ferings, were  both  encouraged  and  embold- 
ened thereby  ;  encouraged  to  shake  off 
(ear,  and  emboldened  to  preach  Christ  with 
greater  resolution.  Many  of  the  brethren 
in  the  Lord,  -waxing  confident  by  my 
bonds,  are  much  more  bold  to  speak  the 
■word  ■without  fear.  Note  here,  The  title 
given  by  this  great  apostle  to  the  inferior 
ministers  of  the  gospel  :  he  calls  them, 
brethren,  and  brethren  in  the  Lord,  put- 
ting himself  and  them  in  mind  of  their 
mutual  and  respective  duties,  which  was  to 
live  and  love  as  brethren :  to  admonish, 
exhort,  and  encourage  one  another,  to  stand 
up  in  defence  of  the  just  credit  and  repu- 
tation of  one  another,  and  jointly  to  set  their 
shoulder  to  the  work  of  Christ  together. 
Note,  2.  That  the  ministers  of  Christ,  ob- 
serving how  God  upholds  some  of  their  bre- 
thren under  sufferings  and  persecutions, 
should  encourage  themselves  to  go  on  with 
resolution  in  the  work  of  the  Lord,  not 
fearing  their  own  personal  sufferings,  know- 
ing that  the  same  assistance  which  support- 
ed one,  stands  ready  to  succour  others : 
The  brethren  in  the  Lord -waxed  confident 
by  my  bonds. 

1.5  Some  indeed  preach  Christ 
even  of  envy  and  strife,  and  some 
also  of  good-will.  16  The  one 
preacb  Christ  of  contention,  not  sin- 
cerely, supposing  to  add  affliction 
to  my  bonds  ;  17  But  the  other 
of  love,  knowing  that  I  am  set  for 
the  defence  of  the  gospel.  18  What 
then  ?  notwithstanding  every  way, 
whether  in  pretence  or  in  truth, 
Christ  is  preached  ;  and  I  therein  do 
rejoice,  yea,  and  will  rejoice. 

Our  apostle  had  declared  in  the  forego- 
ing verses,  that  several  of  his  brethren  in  the 
work  of  the  ministry,  through  his  constancy 
in  suffering,  were  emboldened  to  preach 
Jesus  Christ  with  more  resolution  than  be- 
fore. But  here  he  discovers,  that  there  was 
a  vast  difference  between  those  preachers  : 
all  did  not  preach  Christ  alike,  with  the 
same  mind,  from  the  same  motives,  for  the 
same  sincere  ends.  Some,  alas  !  preach 
Christ  out  of  envy  and  strife  ;  that  is,  en- 
vying the  success  of  the  apostle's  ministry, 
and  endeavouring  to  draw  people  off  from 
approving  him,  to  applaud  them,  hoping  to 
grieve  and  gall  him  thereby  ;  but  others 
preached  the  gospel  of  Christ  of  good--will, 
with  a  purity  of  intention,  and  sincerity  of 


Chap.  1. 


PHILIPPIANS. 


407 


affection,  both  towards  Clirist  and  towards 
himself,  who,  for  the  defence  of  the  gospel, 
now  lay  in  prison.  However,  seems;  Clirist 
was  preached  and  made  known  by  both,  by 
some  in  pretence,  by  others  in  truth,  the 
apostle  rejoiCL'd  at  it,  and  took  comfort  in 
it.  Learn  hence,  1.  'I'haf  such  niinisters 
of  the  gospel  are  gladly  and  joyfully  to  be 
heard,  who  preacli  Christ  and  his  pure  word 
soundly  and  truly,  with  what  mind  soever, 
from  wiiat  motive  soever,  and  for  what  end 
soever,  they  preach  Christ  and  his  holy  gos- 
pel. The  word  is  his  which  they  bring, 
how  vicious  soever  the  person,  and  how  bad 
soever  the  intention  be  of  him  that  brings 
it  ;  and,  if  the  message  be  his,  it  is  our  duty 
to  receive  it  without  prejudice,  be  the  prin- 
ciple what  it  will  in  him  that  delivers  it. 
Many  preach  in  Christ's  name,  who  perish 
in  his  wrath;  for  Christ  takes  notice  of  the 
inward  intention, as  well  as  of  the  outward  ac- 
tion, and  observes  not  only  tlie  matter  which 
ministers  preach,  but  the  end  for  which,  and 
the  motives  from  which,  they  preach,  whe- 
ther from  love  and  good  will,  or  from  envy 
and  strife.  Learn,  2.  That  such  christians 
who  find  their  hearts  inflamed  with  zeal 
for  the  glory  of  Christ,  and  the  salvation 
of  souls,  do  and  will  rejoice  exceedmgly 
that  Christ  is  preached,  whoever  the  person 
is,  or  whatever  the  priiici[)]e  may  be  in 
him  that  preaches  :  If  Christ  beprcaclied, 
says  St.  Paul,  I  therein  rejoice,  i/ea,  and 
will  rejoice. 

19  For  I  know  that  this  shall 
turn  to  my  salvation  through  yonr 
prayer,  and  the  supply  of  the  Spirit 
of  Jesus  Christ.  20  According  to 
my  earnest  expectation  and  my 
hope,  that  in  nothing  I  shall  be 
ashamed,  but  that  with  all  boldness, 
as  always,  so  now  also,  Christ  shall 
be  magnified  in  my  body,  whether 
it  be  by  life,  or  by  death. 

Still  our  apostle  pursues  and  prosecutes 
his  former  design,  namely,  to  prevent  the 
Philippians  being  offended  at  his  suffer- 
ings; and  accordingly,  he  shows  that  as 
the  gospel  of  Christ  had  gained  much  al- 
ready, it  should  gain  yet  more,  by  his  im- 
prisonment and  afflictions,  wliich  he  was 
very  confident  would  tend  to  the  further- 
ance of  his  salvation,  through  the  help  of 
their  prayers,  and  the  supplies  of  grace  from 
the  Spirit  of  Christ ;  where,  by  salvation, 
is  meant  deliverance  out  of  his  present  suf- 


ferings, wliich  he  fully  expected  by  the 
help  and  benefit  of  the  church's  prayers. 
Great  are  the  expectations  of  the  saints, 
even  as  to  temporal  salvation  and  outward 
mercies,  from  the  joint  prayers  and  inter- 
cessions of  the  church  of  Christ.  This 
shall  turn  to  my  salvation  thtoiia^h  i/our 
prai/er.  But  if  by  salvation  be  meant 
eternal  happiness,  then  his  confident  per- 
suasion was  this,  That  all  the  designs  of 
his  adversaries  against  him  should  be  so 
overruled  and  ordered  by  God,  that 
through  the  influences  and  supplies  of  the 
Holy  Spirit,  ail  should  work  together  for 
good,  and  his  eternal  salvation  be  advanced 
thereby,  through  the  concurrence  and  as- 
sistance of  their  prayers.  In  the  20th 
verse  he  tells  them,  that  according  to  his 
former  expectation  and  hope,  he  was  re- 
solved that  no  terror  should  ever  make  him 
ashamed  to  own  the  truth  of  Christ,  but 
that,  with  a  convincing  boldness,  he  would 
now,  as  heretofore,  appear  in  the  defence 
of  it,  and  that  Christ  should  be  magnified 
by  him  in  the  body,  whether  by  life  or 
death ;  that  is,  whether  my  life  be  further 
prolonged,  or  be  now  by  martyrdom  end- 
ed, Christ  will  be  magnified  :  if  I  live,  the 
power  of  Clirist  will  be  magnified  in  my 
deliverance  from  death:  if  I  die,  his  pow- 
er will  be  magnified  in  enabling  me  to 
undergo  death  for  his  name  and  sake  :  so 
that  I  am  at  a  point,  either  to  live  or  die, 
as  the  wisdom  of  Christ  shall  determine ; 
I  am,  as  to  myself,  indifferent  for  either, 
well  knowing  that  Christ  will  be  glorified 
in  me,  and  by  me,  both  by  life  and  death, 
Learn  hence.  That  nothing  lies  so  near  the 
heart  of  a  saint  as  the  honour  and  glory  of 
Christ ;  this  he  resolves  shall  be  promoted 
by  him,  living  and  dying;  by  his  great 
services,  supposing  his  life,  and  by  his  ex- 
traordinary sufferings  and  martyrdom,  in 
case  of  his  death. 

21  For  me  to  live  is  Christ,  and 
to  die  is  gain. 

Our  apostle  had  declared,  in  the  forego- 
ing verse,  his  firm  expectation  that  Christ 
would  be  magnified  and  glorified  by  him, 
both  in  life  and  death  ;  in  this  verse  he 
discovers  what  reason  he  had  to  think  so  ; 
for,  says  he.  To  me  to  live  is  Christ,  and 
to  die  is  gain  :  that  is,  If  I  live,  Christ 
shall  be  the  scope  of  my  life,  and  the  end 
of  my  living;  I  resolve  to  live  to  his  ser- 
vice ;  if  I  die,  death  will  be  a  real  gain  and 
advantage  to  me ;  intimating,  that  both  life 


408 


PHILIPPIANS. 


Chap.  I. 


and  death  are  gain  to  a  good  man,  and 
that  it  is  Clirist  that  makes  both  life  and 
death  gainful  and  advantageous.  To  me 
to  live  is  Christ,  to  die  is  gain.  Words 
both  short  and  sweet,  few  in  expression,  but 
large  in  extension  :  in  them  we  are  taught 
both  how  to  live,  and  how  to  die. — Ob- 
serve, 1.  The  scope  and  end  of  a  christian's 
life,  To  7ne  to  live  is  Christ.  2.  The 
hope  and  fruit  of  a  christian's  death,  To  die 
is  gain.  Learn,  That  Christ  is  the  be- 
liever's life,  and  death  the  believer's  gain. 
The  life  of  a  real  christian  is  resolved  into 
Christ,  and  his  death  is  resolved  into  gain. 
Note,  1.  Christ  is  the  believer's  life;  both 
his  life  of  grace,  and  his  life  of  glory,  is 
resolved  into  Christ.  As  to  his  life  of 
grace,  Christ  is  the  life  of  this  life  ;  he  is 
the  efficient  or  principal  cause  of  this  life; 
he  is  the  exemplar,  cause,  or  pattern,  of  it ; 
he  is  the  final  cause  or  scope  of  it ;  and  he 
is  the  conserving  cause,  or  preserver  and 
maintainer  of  it.  So  for  the  life  of  glory, 
■which  believers  have  in  reversion,  Christ 
is  also  the  life  of  that  life  ;  thus  he  has 
purchased  it  for  them,  he  has  given  it  to 
them,  he  has  taken  and  keeps  possession  of 
it  in  their  names,  he  has  prepared  it  for 
them,  and  them  for  if,  and  wiU  put  them 
into  the  full  and  actual  possession  of  it,  in 
his  own  time.  Note,  2.  That  death  is  the 
believer's  gain  ;  death  in  general,  violent 
as  well  as  natural  death ;  it  is  not  only 
not  injurious,  but  advantageous:  no  hurt, 
but  profit ;  no  loss,  but  benefit ;  not  only 
to  die  for  Christ,  but  to  die  in  Christ  is 
gain.  Blessed  are  the  dead  that  die  in 
the  Lord,  as  well  as  those  that  die  for  the 
Lord.  Death  appears  gain  to  the  believer, 
if  we  consider  the  private  evils  it  frees  and 
delivers  him  from,  namely,  from  sin,  from 
all  temptations  to  sin,  from  all  inclinations 
to  offend,  from  all  possibility  of  sinning, 
from  all  temporal  afflictions,  from  all  suf- 
ferings for  God,  from  all  sufferings  from 
man  for  God's  sake  ;  especially  if  we  con- 
sider the  positive  good  that  the  believer 
gains  by  death,  namely,  perfection  in  grace, 
fulness  of  joy,  the  blessed  vision,  the  society 
of  glorified  saints  and  angels,  and  the  spirits 
of  just  men  made  perfect.  So  then,  if  a 
state  of  perfect  holiness  and  purity  be  better 
than  a  state  of  corruption  and  temptation, 
if  a  state  of  rest  and  peace  be  better  than  a 
slate  of  labour  and  sorrow,  if  it  be  better 
to  be  triumphing  above,  than  sighing  and 
groaning  below,  then  dead  saints  are  better 
where  they  are,  than  where  they  were,  and 
death  to  them  is  gain,  and  infinitely  advan- 


tageous. Note,  3.  That  the  gain  which 
comes  by  death  to  the  believer,  is  procured 
by  Christ,  namely,  by  his  meritorious  sa- 
tisfaction, by  his  glorious  ascension  and 
possession,  by  bis  prevailing  intercession  : 
To  live  is  Christ,  to  die  is  gain. 

22  But  if  I  live  in  the  flesh,  this 
is  the  fruit  of  my  labour;  yet  what 
I  shall  choose  I  wot  not.  23  For  I 
am  in  a  strait  betwixt  two,  havini?  a 
desire  to  depart,  and  to  be  with 
Christ ;  which  is  far  better  :  24 
Nevertheless  to  abide  in  the  flesh 
is  more  needful  for  you. 

But  if  I  live  in  the  f.esh,  that  is,  if  I 
shall  continue  to  live  longer  in  this  mortal 
body,  this  is  the  fruit  of  my  labour  ;  that 
is,  I  foresee  what  will  be  the  blessed  fruit  of 
my  labour,  namely,  the  conversion  and 
gaining  of  more  souls  unto  God  and  Christ ; 
at  least,  as  it  is  worth  my  labour,  so  shall 
it  be  my  endeavour,  to  glorify  Christ,  by 
my  continuance  in  the  world.  Learn 
hence.  That  as  it  is  the  end  of  a  minis- 
ter's life,  so  he  makes  it  the  end  of  his 
living,  to  glorify  Christ,  by  gaining  souls 
unto  him  ;  and  in  order  to  the  obtaining 
this  great  end,  he  is  willing,  for  the  pre- 
sent, to  deny  himself  the  advantage  of  being 
with  Christ.  Observe  next,  St.  Paul's  strait 
which  he  was  now  in,  which  to  choose, 
either  life  or  death,  if  God  should  leave  it  to 
his  choice;  I arn  in  a  strait  betwixt  two  : 
that  is,  I  am  divided  in  my  thoughts  and 
desires,  whether  to  wish  for  life  or  death  ; 
his  ardent  love  to  Christ  and  himself  in- 
clined him  to  desire  a  dissolution,  I  desire 
to  be  dissolved,  and  to  be  with  Christ ; 
but  his  affectionate  regard  to  his  beloved 
Philippians  inclined  him  to  desire  a  con- 
tinuation of  his  time  and  talents  ;  never- 
theless to  abide  still  in  the  flesh  is  more 
needful  for  you.  Learn  hence,  1.  That 
the  life  of  pious  ministers  is  far  more  pro- 
fitable for  their  people  than  death.  2. 
That  their  death,  being  a  departure  unto 
Christ,  is  far  better,  and  more  desirable  to 
themselves,  than  life  :  their  life  is  profitable 
to  civilize  some,  to  convert  others,  to  con- 
vince the  erroneous,  to  confirm  the  weak  : 
the  world  wants  them,  the  church  wants 
them,  their  flocks  want  them,  their  fami- 
lies want  them,  and  they  want  them  most 
that  think  they  could  spare  them  best.  But 
their  death  being  a  departure,  an  immediate 
departure  unto  Christ,  is  far  better,  and 
more    desirable  to    themselves,  than   lile. 


Chap.  I. 


PHILIPPIANS. 


40U 


Having  a  desire  to  depart  and  to  be  ivilh 
Christ,  wliich  is  far  better ;  better  m 
point  of  honour  ;  for  as  they  here  labour- 
ed in  the  work  of  the  ministry  for  him,  they 
shall  there  sit  down  upon  the  throne  with 
him,  liev.  iii.  21.  Better  in  point  of  pro- 
fit :  he  is  heir  and  possessor  of  all  things, 
and  they  shall  be  joint  heirs,  and  joint 
possessors  with  him.  Thus  may  the 
words  be  considered,  with  relation  to 
St.  Paul,  as  a  minister  of  the  gospel : 
but  they  may  be  further  considered  with 
reference  to  him  as  a  private  christian  ; 
I  desire  to  depart.  Hence  learn,  That  it 
is  not  only  warrantable,  but  highly  com- 
mendable, for  a  christian  to  be  not  only 
fearless  but  desirous  of  death.  There  are, 
1.  Unwarrantable  and  sinful  desires  of 
death ;  as  when  they  are  rash  and  hasty, 
when  they  are  positive  and  peremptory, 
when  they  are  directing  and  prescribing  to 
God,  either  as  to  the  time,  or  kind,  or  man- 
ner, of  our  dissolution,  and  when  our  de- 
sires are  purely  selfish,  desiring  death  only 
as  a  freedom  from  present  evils,  and  as  a 
prevention  of  future  sufferings.  2.  There 
are  warrantable  and  justifiable  desires  of 
death  and  dissolution  ;  namely,  when  we 
desire  it,  to  free  us  from  the  indwelling 
presence  of  sin,  to  put  us  into  a  state  of 
perfect  holiness,  to  bring  us  to  the  sight 
of  Christ,  to  give  us  the  possession  of  that 
happiness,  which  was  contrived  by  infinite 
wisdom,  purchased  by  infinite  merit,  pre- 
pared by  infinite  power,  and  bestowed  by 
infinite  love.  3.  There  are  also  commend- 
able desires,  or,  the  last-mentioned  desires 
are  highly  commendable :  they  commend 
our  faith,  and  proclaim  our  certain  belief 
of  a  future  state;  they  commend  our  love 
to  God,  to  Christ ;  they  commend  our 
obedience,  &c.  Learn,  2.  That  the  souls 
of  believers,  at  their  departure  from  the 
body,  are  with  Christ.  2/iesf.  What  is  it 
to  be  with  Christ  ?  Ans.  It  implies  intui- 
tion ;  we  shall  see  him,  and  see  him  as 
he  is,  not  as  once  he  was,  in  a  state  of 
abasement :  it  implies  fruition  ;  we  shall 
enjoy  him,  as  well  as  see  him,  and 
enjoy  him  to  satisfaction,  Psa.  xvii.  ult. 
and  it  implies  duration  :  we  shall  for  ever 
be  with  the  Lord.  3.uest.  But  how  doth 
it  appear  that  the  souls  of  good  men,  upon 
their  departure  from  the  body,  are  -with 
Christ  ?  Ans.  Thus  :  they  are  immediate- 
ly capable  of  his  presence  and  enjoyment 
upon  their  departure,  and  they  are  fully 
prepared  for  it.  If  we  be  not  fit  for  hea- 
ven when  we  die,  we  shall  never  be  fit ;  all 


is  done  upon  us  that  was  ever  intended  to 
be  done ;  and  neither  Clirist's  ardent  de- 
sires to  have  his  children  with  him,  nor  the 
vehement  longings  of  their  souls  for  the 
fruition  and  enjoyment  of  him,  can  or  shall 
be  delayed ;  such  delays  would  make 
their  hearts  sick:  no,  they  expect  satis- 
faction, and  God  will  not  disappoint  Ihuir 
expectation. 

25  And  having  this  confidence, 
I  know  that  I  shall  abide  and  con- 
tinue with  you  all,  for  your  further- 
ance and  joy  of  faith;  26  That 
your  rejoicing  may  be  more  abund- 
ant in  Jesus  Christ  for  me,  by  my 
coming  to  you  again. 

St.  Paul  having  in  the  foregoing  verses 
told  thePhilippians  how  needful  it  was  for 
him  to  abide  in  the  flesh,  with  respect  to 
them,  he  here  gives  them  a  sort  of  confident 
assurance  (which  was  given  him  by  imme- 
diate revelation)  that  his  life  should  at  this 
time  be  preserved  for  the  benefit  of  the  church, 
and  he  set  at  liberty  ;  and  that  he  should 
come  and  spend  a  part  of  his  time  amongst 
them  for  the  furtherance  of  their  faith,  and 
the  increase  of  their  joy,  that  so  they  might 
have  more  abundant  matter  of  rejoicing  in 
Christ,  having  received  a  new  proof  of  his 
power  and  good-will  towards  them,  in  de- 
livering him  their  apostle  from  death,  and 
sending  him  to  them  again.  Learn  hence, 
1.  That  God  always  can,  and  sometimes 
will,  so  calm  the  rage  of  persecutors,  that 
they  cannot  execute  the  evil  by  them  intend- 
ed and  resolved  against  his  faithful  minis- 
ters and  servants.  Notwithstanding  Nero's 
cruelty,  St.  Paul  had  a  confident  persua- 
sion that  he  should  come  out  of  prison,  and 
once  more  visit  the  churches.  Learn,  2. 
That  Almighty  God,  in  great  mercy  to 
his  church,  doth  sometimes  prolong  the 
lives  of  his  faithful  ministers,  and  most 
useful  servants,  and  keep  them  longer  out 
of  heaven,  that  his  people  may  reap  the 
greater  advantage  by  their  labours  here  on 
earth.  Learn,  3.  That  the  more  unex- 
pectedly the  life  of  a  laborious  minister, 
or  a  pious  and  extraordinary  christian,  is 
given  him  by  God,  the  more  abundant 
ought  the  church  to  be  in  their  expressions 
of  joy  and  thanksgiving  to  God  for  such 
an  invaluable  blessing  :  That  your  re- 
joicing may  be  more  abundant  in  Jesus 
Christ  for  me,  by  my  coming  to  you. 

27    Onlv    let    vonr   conversation 


410 


PHILIPPIANS. 


Chap 


be  as  it  becometh  the  gospel  of 
Christ  :  that,  whether  I  come  and 
see  yon,  or  else  be  absent,  I  may 
liear  of  your  affairs,  that  ye  stand 
fast  in  one  sphit,  with  one  mind, 
striving  together  for  the  faith  of  the 
gospel  ;  28  And  in  nothing  terri- 
fied by  your  adversaries,  which  is 
to  them  an  evident  token  of  perdi- 
tion, but  to  you  of  salvation,  and 
that  of  God. 

Observe  here,  1.  The  general  charge 
given  by  tlie  apostle  to  his  beloved  Philip- 
plans,  that  their  lives  should  answer  their 
light,  and  their  practices  correspond  with 
their  profession  :  Let  your  conversation  be 
such  as  it  becometh  the  gospel.  A  gospel 
profession  requires  and  calls  for  a  gospel 
conversation  :  as  the  gospel  is  a  gospel  of 
truth  and  faithfulness,  of  sincerity  and  plain- 
ness, so  our  conversation  should  be  sincere 
and  upright,  without  deceit  or  fraud  ;  as 
the  gospel  is  a  gospel  of  peace,  so  a  chris- 
tian conveisation  is  a  quiet,  calm,  and 
peaceable,  conversation  :  christians  should 
be  men  of  peace,  peace-makers,  peace  pre- 
servers, lovers  of  peace,  and  livers  in  peace. 
The  gospel  is  a  gospel  of  love  and  mercy, 
of  grace  and  goodness ;  the  badge  and 
cognizance  of  Christ's  disciples,  the  mark 
and  brand  of  Christ's  sheep,  is  love  un- 
feigned :  thus  a  gospel  conversation  is  an 
amicable,  loving,  and  charitable  conversa- 
tion. Again,  the  gospel  of  Christ  is  a  gos- 
pel of  meekness  and  humility,  and  its  chief 
lesson  is  humility  :  Learn  of  me,  for  I  am 
meek  and  lowly  in  heart.  Malt.  xi.  29. 
and.  Be  ye  clothed  with  humility,  1  Pet. 
v.  5.  In  a  word,  the  gospel  of  Christ  is  a 
gospel  of  holiness  and  purity;  a  christian 
conversation  must  be  a  pure,  and  holy, 
and  spotless,  conversation.  Saints  by  pro- 
fession should  be  saints  indeed  ;  and  there 
is  a  comeliness  in  a  gospel-conversation, 
both  as  to  the  inward  and  outward  man. 
Walk  as  becometh  the  gospel  of  Christ ; 
that  is,  answerable  to  the  precepts  and 
commands  of  the  gospel,  answerable  to  the 
promises  and  encouragements  of  the  gospel, 
answerable  to  the  helps  and  supplies  of  grace 
which  the  gospel  affords,  answerable  to  that 
grand  pattern  of  holiness  which  the  gospel 
sets  before  us,  and  answerable  to  that  high 
and  glorious  hope  which  the  gospel  raises 
us  up  to  the  joyful  expectation  of:  this  is 
to  walk  as  becometh  the  gospel  of  Christ. 
Observe,   2.  The  apostle    having  given  a 


general  injunction  fo  walk  as  becometh  the 
gospel  of  Christ,  next  gives  a  particular 
injunction  for  concord  and  unity  amongst 
themselves  :  That  ye  stand  fast  in  one 
Spirit,  with  one  mind.  Learn  hence. 
That  all  those  who  would  walk  worthy 
of  the  gospel,  should  endeavour  alter  a 
close,  holy,  and  lasting,  union  amongst 
themselves.  We  can  never  expect  to  thrive 
in  grace,  if  we  do  not  live  in  peace  ;  let  us 
prize  unity  and  peace  as  the  beauty  and 
strength  of  the  body,  and  let  us  pursue 
peace  and  union  with  the  utmost  strength 
of  our  soul.  Observe,  3.  Another  duty 
exhorted  to,  and  that  is,  an  united  conten- 
tion :  Striving  together  for  the  faith  of 
the  gospel.  Before  he  exhorted  them  to 
an  holy  union  ;  now,  to  an  united  con- 
tention :  unite,  but  strive;  yet  let  your 
striving  be  in  communion,  not  in  conten- 
tion ;  strive  together  in  all  holy  and  united 
endeavours  to  comfort  and  confirm  one 
another  in  the  faith  of  the  gospel.  Ob- 
serve, 4.  He  exhorts  them,  as  to  an  holy 
union,  and  an  united  contention,  so  to  an 
humble  boldness:  In  nothing  terrified  by 
your  adversaries  ;  in  nothing,  that  is, 
terrified  at  nothing  they  can  do,  and  terri- 
fied in  no  degree  at  any  thing  they  shall 
do.  Be  not  afraid  to  be  holy  ;  for  your 
adversaries  can  never  hurt  you,  if  they  do 
not  hinder  you  in  your  duty  ;  the  less  they 
fear  God,  the  less  you  need  to  fear  them. 
Observe,  5.  A  double  argument  to  persuade 
them  to  the  foregoing  duty :  In  nothing 
terrified  by  their  adversaries.  1.  This 
will  be  to  them  an  evident  token  of  per- 
dition :  that  is,  an  united,  humble,  peace- 
able boldness,  in  your  holy  course,  where- 
by you  walk  in  the  spirit  and  power  of  the 
gospel,  without  fright  or  fear,  will  be  to 
your  persecutors  an  evident  token  of  per- 
dition. Persecution  is  a  black  mark  of  a 
son  of  perdition,  and  a  very  evident  token 
to  a  man's  own  conscience  that  he  is  in 
the  way  of  destruction.  2.  But  to  you 
of  salvation  :  that  is,  such  as  sulfer  pa- 
tiently, yet  resolutely,  for  the  gospel,  are  in 
the  way  of  salvation  ;  and  their  suiferings 
shall  promote  their  eternal  salvation  :  it  is 
added, — Salvation,  and  that  of  God: 
now  this  implies  two  things ;  1.  That  the 
salvation  of  suffering  christians  shall  be 
sure,  they  shall  certainly  be  saved,  for  God 
has  undertaken  for  it.  Now,  if  it  be  God 
that  saves,  who  shall  destroy  ?  Satan  will 
say,  "  Serve  me,  and  I  will  save  you ;" 
but  he  is  feeble,  and  cannot  ;  false,  and 
will    not    save.      The    world    will    say. 


Lha!).  I 


PHILIPPIANS. 


411 


"  Cast  in  your  lot  among  us,  and  we  will 
save  yciu  liarmless ;"  but  there  is  no  more 
trust  to  bu  given  to  the  children,  than  to 
the  father  ol  lies.  But  if  the  God  of  truth 
and  power  says,  "  I  will  save;"who  will 
say,  nay  ?  2.  That  their  salvation  shall 
be  great,  as  well  as  sure  :  he  will  save  them 
with  a  mighty  salvation,  from  their  mighty 
sufferings  and  mighty  fears.  Suffer  for 
Christ,  and  then  fear  none  of  those  things 
which  you  shall  suffer. 

•29  For  unto  you  it  is  g;iven,  in 
the  behalf  of  Clirist,  not  only  to  be- 
lieve on  him,  but  also  to  suffer  for 
his  sake  ; 

These  words  come  in  by  the  way  of  en- 
couragement to  the  practice  of  the  fore- 
mentioned  duty,  nainely,  of  courageous 
suffering  for  the  gospel  of  Christ  j  he  tells 
them,  that  as  ability  to  believe  on  Christ, 
so  likewise  power  to  suffer  for  Christ,  were 
both  the  gift  of  God,  and  as  such  pur- 
chased by  Christ  for  them,  and  freely  be- 
stowed upon  them.  Learn  hence,  1.  That 
it  is  the  duty  of  all  the  disciples  and  fol- 
lowers of  Jesus,  not  only  to  believe  in 
him,  but  cheerfully  to  suffer  for  him,  when 
lie  calls  them  to  it  ; — not  oidi/  to  believe, 
hut  to  suffer.  Learn,  2.  That  suffering 
for  Christ  is  the  gift  of  God,  as  well  as  faith 
in  Christ :  Unto  you  it  is  given,  not 
onlii  to  believe  but  to  suffer.  Afflictions 
are  the  donatives  of  the  gospel  ;  suffering 
for  Christ  is  the  gift  of  Christ.  ].  Ability 
to  suffer  is  his  gift ;  it  is  the  purciiase  of 
his  merits,  it  is  the  fruit  of  his  mediation. 
Preparation  for  suffering,  and  patience  under 
suffering,  are  the  gift  of  Christ.  2.  As 
abilities  for  suffering,  so  the  comforts  of 
suffering,  are  the  gift  of  Christ ;  through 
him  it  is  that  his  saints  glory  in  tribula- 
tion, and  their  trials  are  not  only  tolerable, 
but  joyous.  In  short,  to  suffer  for  Christ, 
is,  \.  A  free  gift  •,  and,  2.  An  honourable 
gift  ;  and,  3.  A  special  and  peculiar  gift  ; 
it  is  a  gift  peculiar  to  saints  ;  yea,  peculiar 
only  to  some  saints.  It  is  only  peculiar  to 
saints;  the  angels  glorify  Christ  by  doing, 
but  not  by  suffering.  I  doubt  not,  but 
had  the  angels  bodies  of  flesh,  as  saints 
have,  they  would  be  glad  to  lay  their  necks 
on  the  block  for  Ciirist,  as  saints  do.  But 
this  is  the  peculiar  privilege  of  believers; 
unto  you  it  is  given,  and  not  to  them. 
And  although  a  suffering  disposition,  a 
readiness  and  preparation  of  mind  to  glo- 
rify Christ  by  suffering,  is  given  to  ail  be- 
lievers ;  yet  the  honour  of  actually  suffer- 


ing death  for  Christ  is  given  but  to  a  few. 
Learn,  3.  That  faith  in  Christ  must  go 
before  suffering  for  Christ ;  it  must  first  be 
given  to  us  to  believe  on  him,  before  we 
can  suffer  for  his  sake  ;  then  only  are  suf- 
ferings truly  christian,  and  an  evidence  of 
salvation,  when  the  sufferer  is  first  a  be- 
liever :  without  the  shield  of  faitii,  we  can 
no  more  resist  the  fury  of  the  persecutors, 
than  we  can  repel  the  fiery  darts  of  the 
destroyer  ;  Unto  you  it  is  given,  on  the 
behalf  of  Christ,  not  only  to  believe  on 
him,  but,  Sfc. 

30  Having  the  same  conflict 
which  ye  saw  in  me,  and  now  hear 
to  be  in  me. 

Here  is  the  last  argument  made  use  of 
by  the  apostle  to  encourage  them  unto 
patient  suffering  for  the  gospel  of  Christ ; 
as  it  would  render  them  conformable  to 
Christ  their  head,  so  to  him  their  apostle, 
who  suffered  many  hard  things  when  he 
was  at  Philippi,  as  they  had  seen  ;  and 
stood  ready  to  suffer,  not  only  bonds,  but 
death  itself,  now  he  was  at  Rome,  which 
they  heard  of:  Having  the  same  conflict 
•which  you  saw  in  me,  and  now  hear  to  be 
in  me.  Here  observe,  1.  The  title  given 
by  St.  Paul  to  his  sufferings  for  the  gospel  ; 
he  calls  them  a  conflict.  Learn,  Ttiat 
christian  courage  under  sufferings  cannot  be 
kept  up  without  a  mighty  conflict ;  we 
must  conflict  with  our  enemies,  with  the 
rage  of  persecutors ;  we  must  conflict  with 
ourselves,  and  with  our  own  spirits,  to 
keep  them  from  fainting  under  persecution  ; 
and  we  must  even  conflict  with  God  him- 
self, wrestle  with  him,  by  prayers,  for  ex- 
traordinary measures  of  strength  to  support 
us  under  sufferings,  and  to  enable  us  to  glo- 
rify God  in  and  by  them  :  well  might  the 
apostle  then  call  his  sufferings  a  conflict. 
Observe,  2.  St.  Paul  encourages  the  Phi- 
lippians  to  conflict  with  sufferings,  from 
his  own  example  before  them  :  Having 
the  same  conflict  which  you  saw  in  me. 
Learn,  That  the  prudent  and  patient  suf- 
ferings of  the  ministers  of  Christ  for  the 
truth  of  the  gospel  are,  and  ought  to  be, 
a  powerful  encouragement  to  all  their 
people  to  conflict  with  Ifie  like  difficul- 
ties and  trials  for  the  testimony  of  Christ : 
the  Captain  goes  first,  leads  the  van, 
his  ministers  follow,  and  their  people 
bring  up  the  rear;  and,  having  suffered  to- 
gether, they  shall  also  be  glorified  together; 
a  suffering  head,  and  suffering  members, 
shall  never  be  separated. 


412 


PIIILIPPIANS. 


Chap.  ir. 


CHAP.  II. 


Our  aposlle,  in  the  concluding  part  of  the  fore- 
going chapter,  recommended  to  the  Pliilippians' 
care  and  practice  tlie  duty  of  constancy  in  the 
faith  of  the  gospel,  aud  of  christian  unity 
amongst  themselves,  the  professors  of  the  gos- 
pel ;  but  he  could  not  satisfy  himself  with  a 
simple  and  naked  proposing  of  this  duty,  but 
in  this  chapter  he  urges  and  enforces  it  with 
a  most  elegant  and  prevalent  obtestation,  charg- 
ing and  adjuring  them,  as  it  were,  by  all  that 
is  dear  and  precious  to  them,  and  as  "they  had 
any  regard  unto,  or  value  for,  the  most  glori- 
ous privileges  of  Christianity,  to  be  like-mind- 
ed, to  be  found  in  the  exercise  and  practice  of 
unity  and  humility;  and  accordingly  he  begins 
this  chapter  with  a  most  pathetic  insinuation, 
which  has  also  the  force  of  a  most  rational  ar- 
gumentation ;  saying,  in  the  first  verse,  unto 
tUem, 

TF  there  he  therefore  any  consola- 
tion it)  Christ,  if  any  comfort  of 
love,  if  any  fellowship  of  the  Spirit, 
if  any  bowels  and  mercies,  2  Ful- 
fil ye  my  joy,  that  ye  be  like-mind- 
ed, having  the  same  love,  being  of 
one  accord,  of  one  mind. 

Here  we  have  observable,  1.  The  im- 
portant duty  which  the  apostle  exhorts  the 
Philippians  to;  and  that  is,  love  and  unity, 
unity  in  judgment  and  opinion,  unity  in 
heart  and  affection,  unity  in  design  and 
endeavours ;  so  necessary  and  advanta- 
geous is  the  duty  of  unity  and  concord 
among  all  the  professors  of  Christianity, 
that  all  the  cautions  and  warnings,  all  the 
advice  and  counsel,  all  the  melting  entrea- 
ties and  passionate  importunities  of  the 
ministers  of  Christ,  are  little  enough  to  ex- 
cite persons  to  it,  and  direct  them  in  the 
practice  of  it.  Observe,  2.  What  an  heap 
of  arguments  the  apostle  makes  use  of  tu 
excite  and  quicken  the  Philippians  to  the 
love  and  practice  of  this  duty  :  If  there 
be  any  consolation  in  Christ,  any  com- 
fort of  love,  any  fellowship  of  the  Spirit, 
any  bowels  and  mercies.  As  if  he  had 
said,  If  ever  you  have  tasted,  by  means  of 
my  ministry,  any  sweetness  and  consolation 
in  Christ  and  his  holy  religion,  if  ever  you 
have  found  any  comfort  in  his  love,  if  ever 
you  have  enjoyed  any  communion  with  his 
Spirit,  if  ye  be  men,  and  have  any  bowels 
of  mercy  for  yourselves,  if  ye  be  christians, 
and  have  any  pity  for  me  in  my  bonds, 
fulfil  ye  my  joy  in  this,  that  ye  be  like- 
minded,  havinct  the  same  love,  being  of 
one  accord,  and  of  one  ?nind.  O !  the 
tenderness,  the  gentleness,  and  meekness, 
of  soul,  which  was  in  St.  Paul,  and  ought 
to  be  in  every  spiritual  pastor  towards  his 
people,  to  win  them,  and  prevail  upon  them 


to  love  the  truth  and  peace.  Fulfil  ye  my 
joy,  says  the  apostle ;  as  if  he  had  saul. 
Sufferings  I  have  enough  already  ;  O  !  do 
not  you,  by  your  divisions  and  dissensions, 
add  more ;  1  am  already  a  prisoner,  ex- 
pecting the  sentence  of  death,  preparing 
for  the  sword  of  persecution,  but  none  of 
these  things  move  me;  I  can  rejoice  in  a 
dungeon,  sing  in  the  stocks,  triumph  in 
death,  if  I  can  but  hear  you  stand  fast  in 
one  spirit,  striving  together  for  the  faith  of 
the  gospel.  But,  if  I  hear  that  you  are  bro- 
ken by  divisions,  my  heart  is  broke;  the 
news  of  differences  and  dissensions  among 
you  will  be  heavier  to  me  than  luy  chain, 
darker  than  my  dungeon,  sharper  than 
Nero's  sword.  Do  not  thus  add  to  my 
sorrow  and  sufferings ;  but  as  you  have 
begun  and  occasioned  joy  in  me,  I  be- 
seech you  fulfil  and  complete  my  joy,  by 
your  being  of  one  heart,  of  one  mind,  en- 
tirely one. 

3  het  nothings  he  done  through 
strife  or  vain- glory  ;  — 

Here  our  apostle  dissuadefh  the  Philip- 
pians from  a  double  vice,  destructive  to 
unity  ;  namely,  contention  and  vain-glory, 
which  are  the  very  bane  of  unity  and 
unanimity  :  let  nothing  be  done  amongst 
you  through  emulation  and  envy,  through 
contention  and  vain-glory.  Pride  and 
ambition  are  usually  attended  with  strife 
and  contention  :  a  vain-glorious  person 
over-rates  himself,  undervalues  others,  and 
breaks  the  peace  with  all. 

— But  in  lowliness  of  mind  let 
each  esteem  other  better  than  tiieru- 
selves. 

Here  our  apostle  directs  to  humility,  in 
order  to  peace  and  unity  ;  which  humility 
he  styles  lowliness  of  mind,  a  grace  where- 
by a  man  thinks  meanly  of  himself,  and 
highly  of  others,  having  a  belter  opinion 
of  others'  wisdom  and  piety  than  his  own  ; 
now  this  a  man  may  do,  and  not  sin, 
though  he  be  mistaken  :  the  publican 
judged  the  Pharisee  better  than  himself; 
and  though  it  was  not  so,  God  did  not 
disapprove  him  for  it,  but  he  went  away 
justified.  It  is  no  crime  to  judge  another 
better  than  ourselves,  though  he  be  not  so  ; 
but  it  is  pride  to  judge  another  worse  than 
ourselves,  though  he  be  really  so.  Learn 
hence.  That  true  humility  doth  not  consist 
in  lowliness  of  expression,  but  in  lowliness 
of  mind  and  opinion  •  not  the  man  that 


Chap.  II.  PHILIPPIANS. 

speaks  int'anly  (>t  liiinself,  but  lie  that 
thinks  so,  is  tlie  humble  n)an.  Learn,  2. 
That  the  liumble  and  lowly-minded  man 
is  so  conscious  to  himself  of  Ins  own  infir- 
mities, so  modest  in  the  estimating  of  his 
graces  and  virtues,  and  so  forward  to  hope 
and  believe  the  best  of  others,  that  not 
only  in  outward  expression,  but  in  real 
estimation,  doth  he  give  others  a  preference 
before  himself :  In  lunliness  of  iiiind,  let 
each  man  esteem  others  better  than  them- 
selves. 

4  Look  not  every  man  on  his 
own  things,  but  every  man  also  on 
the  tilings  of  others. 


413 


The  apostle  here  dissuadelh  from  ano- 
ther sin,  which  is  very  destructive  of  unity 
and  peace,  of  concord  and  love  ;  and  that 
is,  the  sin  of  inordinate  self-love,  whereby 
we  regard  only  our  own  honour  and  profit, 
wholly  neglecting  the  concerns  of  others. 
Jjook  not  even/  man  on  his  own  things  ; 
that  is,  his  own  private  advantage  only  or 
chiefly,  but  take  care  of  the  things  which 
tend  to  the  advantage  of  others.  Not  but 
that  a  christian  may  and  ought  to  look 
at  his  own  things,  but  not  wholly  t  our  re- 
gard must  extend  further  than  ourselves, 
and  our  own  things ;  we  must  look  on  the 
things  of  others  also  ;  we  must  be  as  just 
and  true  to  another's  reputation  as  to  our 
own,  and  regard  both  the  honour  and  profit 
of  our  neighbour  as  well  as  our  own  :  and 
where  christians  are  of  this  public  spirit  and 
temper,  it  contributes  much,  very  much, 
towards  the  preserving  and  maintaining  of 
unity  and  peace  among  them. 

5  Let  this  mind  be  in  sou,  which 
was  also  in  Christ  Jesus  ; 

That  is,  this  humble  mind.  Here  the 
apostle  presses  the  duty  of  humility,  from 
Christ's  example  ;  he  was  a  perfect  pattern 
of  humility  when  here  on  earth  :  example 
therefore  should  recommend  this  grace 
and  virtue  to  us,  which  was  so  orient  in 
the  life  of  Christ,  whose  humility  was 
as  conspicuous  as  his  innocency  ;  and  ac- 
cordingly the  apostle  descends  in  the  next 
verse  to  give  particular  instances  of  the 
humility  and  humiliation  of  the  Son  of 
God. 

6  Who,  being  in  the  form  of  God, 
thought  it  not  robbery  to  be  equal 
with  God  ;      7   Hut    made    himself 


of  no  reputation,  and  took  upon 
him  the  form  of  a  servant,  and  was 
made  in  the  likeness  of  men  :  8 
And  being  found  in  fasliion  as  a 
man,  he  luimbled  himself,  and  be- 
came obedient  unto  death,  even  the 
death  of  the  cross. 

Behold  here  the  greatest  example  of  hu- 
mility, of  lowliness  and  abasement,  that 
ever  the  world  was  acquainted  with  :  the 
mighty  God  became  less  than  man  !  To 
make  a  due  estimate  hereof  we  must  first 
observe.  What  Christ  was  before  his  incar- 
nation and  humiliation,  namely,  the  great 
and  mighty  God  :  for,  says  the  apostle,  he 
was  in  the  form  of  God,  and  equal  with 
God;  that  is,  being  the  substantial  form, 
and  essential  image,  of  the  Father,  enjoying 
the  divine  nature,  with  all  its  glory,  and  all 
the  ensigns  of  majesty  which  God  himself 
had  eternally  and  invariably.  As  to  be 
in  the  form  of  a  servant,  signifies  that  he 
was  a  servant ;  so  to  be  in  the  form  of 
God,  signifies  that  he  was  God.  And  ob- 
serve, 2.  He  was  in  the  form  of  God,  be- 
fore he  was  in  the  form  of  a  servant ;  And, 
being  in  the  form  of  God,  he  thought  it 
no  robbery  to  be  equal  ivith  God.  Now 
if  he  thought  it  no  robbcri/,  it  could  be 
no  robbery  ;  and  if  no  robbery,  he  must 
be  equal ;  and  if  equal,  he  must  be  God  by 
nature,  as  the  Father  is.  Learn  hence. 
That  our  Saviour  possessed  that  glory 
which  is  truly  divine,  before  he  assumed 
our  nature  as  man  :  he  had  a  peerage  or 
equality  with  his  Father  in  glory  ;  the  an- 
gels adored  him  in  heaven  before  his  in- 
carnation on  earth,  Isa.  vi.  L  2.  Observe, 
3.  What  mighty  abasement  the  holy  Jesus, 
God  blessed  for  evermore,  underwent,  when 
he  humbled  himself:  He  was  found  in 
fashion  as  a  inan  ;  he  took  upon  him  the 
form  of  a  servant,  and  became  obedient 
to  death,  even  the  death  of  the  cross. 
Behold  here  the  Sun  of  righteousness  under 
an  (almost  total)  eclipse:  he  that  was 
eternally  beautiful  and  glorious,  being  the 
brightness  of  his  Father's  glory,  was  so 
veiled,  clouded,  and  debased,  m  the  day 
of  his  humiliation,  that  he  appears  not 
like  a  God,  scarce  like  a  man.  Note,  1. 
He  took  upon  him  the  form  of  a  servant  : 
now  this  was  a  lower  degree  of  con- 
descension than  the  assuming  the  naked 
human  nature  ;  for  a  servant  is  not  sim- 
ply a  man,  but  a  mean  man,  a  man 
in  a  low  estate.  Lord  !  what  abasement 
was  here,  that  Christ,  who  was  in  the  form 


414 


PHILIPPIANS. 


Chap.  n. 


of  God,  should  degrade  liimself  into  the 
form  of  a  servant,  and  take  the  human  na- 
ture without  honour,  after  it  had  lost  its 
primitive  innocency,  after  sin  had  blotted 
the  original  glory  of  it,  and  withered 
the  beauty  and  excellency  thereof!  O 
inconceivable  condescension  !  Note,  2. 
He  emptied  himself,  or  made  himself  of 
no  reputation ;  that  is,  in  the  day  of  his 
incarnation  he  laid  aside  the  robes  of  his 
glory,  he  emptied  himself  of  that  divine 
splendour  and  majesty  which  before  he 
had  ;  not  by  ceasing  to  be  what  he  was, 
but  by  assuming  something  to  himself 
which  before  he  was  not :  the  Son  of  God 
descended  from  his  throne,  and  put  on'our 
vile  mortality  ;  he  parted  with  his  glory, 
that  he  might  part  with  his  life  for  our 
salvation.  Note,  3.  He  -was  made  in  the 
likeness  of?nan,  andfuund  in  fashion  as 
a  man  ;  that  is,  he  was  truly  and  really 
man,  made  in  the  likeness  of  other  men, 
without  any  visible  outward  dilTerence: 
He  was  in  all  things  like  unto  us,  sin 
only  excepted,  Rom.  viii.  3.  He  is  said  to 
appear  in  the  likeness  of  sinful  Jlesh,  that 
is,  in  flesh  that  had  the  marks  and  misera- 
ble effects  of  sin  upon  it :  not  that  Christ 
assumed  sinful  flesh,  or  flesh  really  defiled 
by  sin,  but  he  assumed  the  human  nature, 
attended  with  a  whole  troop  of  human  in- 
firmities, which  sin  first  let  into  that  na- 
ture, as  hunger  and  thirst,  weariness  and 
pain,  mortality  and  death.  By  reason  of 
which,  though  he  was  not  a  sinner,  yet  he 
looked  like  one,  and  they  that  conversed 
with  him  took  him  for  one,  seeing  all  these 
effects  of  sin  upon  him.  Lord,  what  a 
stoop  was  this !  To  be  made  in  the  like- 
ness of  innocent  flesh  had  been  much  ; 
but  to  be  made  in  the  likeness  of  sinful 
flesh,  rebellious  flesh,  flesh,  though  not  de- 
fied, yet  miseiably  defaced  by  sin  !  O, 
what  is  this!  and  who  can  declare  his  hu- 
miliation !  Note,  4.  The  nature  of  this 
humiliation  :  he  humbled  himself;  the 
word  imports  both  a  real  and  a  voluntary 
abasement.  Real :  Christ  did  not  person- 
ate an  humble  man,  nor  act  the  part  of  one 
in  a  debased  state,  but  was  really  and  in 
very  deed  humbled,  both  in  the  sight  of 
God  and  man  :  and,  as  it  was  real,  so  also 
was  his  humiliation  voluntary.  It  is  not 
said  hewas  humbled,  but  that  he  humbled 
himself:  he  was  willing  to  stoop  to  tliis 
low  and  abject  state  for  us  ;  and  it  was  the 
voluntariness  of  his  humiliation  that  made 
it  so  acceptable  to  God,  and  so  beneficial 
and   serviceable  unto  us.     Note,  5.    The 


degrees  of  our  holy  Lord's  humiliation ;  lie 
became  obedient  unto  death,  even  the 
death  of  the  cross.  Here  we  have  the 
depth  of  Christ's  humiliation  specified;  it 
was  unto  death,  and  also  aggravated,  even 
unto  the  death  of  the  cross  ;  he  huuibled 
himself,  not  only  to  become  a  mortal  man, 
but  a  dead  corpse ;  and  that  too  hanging 
on  a  tree,  dying  the  death  of  a  malefac- 
tor. There  was  pain,  shame,  and  a  curse, 
in  the  death  of  the  cross :  Christ  underwent 
the  pain  patiently,  the  shame  meekly,  the 
curse  obediently,  all  of  them  willingly  and 
cheerfully,  that  the  justice  of  God  might 
be  satisfied,  his  wrath  pacified,  his  majesty 
reconciled,  death  and  hell  vanquished  and 
destroyed.  Behold  the  transcendency  of 
Christ's  love  to  the  children  of  men  !  Great- 
er love  hath  no  rnan  than  this,  that  a 
man  lay  down  his  life  for  his  friend ;  but 
greater  love  had  the  Son  of  God  than  this, 
that  he  laid  down  his  life  for  his  inveterate 
enemies  :  he  became  obedient  unto  death, 
even  the  death  of  the  cross. 

9  Wherefore  God  also  hath  highly 
exalted  him,  and  given  him  a  name 
which  is  above  every  name.  10  That 
atthe  name  of  Jesus  every  knee  should 
how,  of  things  in  heaven,  and  things 
in  earth,  and  things  under  the  earth  ; 
11  And  that  every  tongue  should 
confess  that  Jesus  Christ  is  Lord, 
to  the  glory  of  God  the  Father. 

The  former  verses  spake  of  the  depth  of 
Christ's  humiliation  ;  these,  of  the  height  of 
his  exaltation.  Where  observe,  1.  The 
dignity  itself  conferred  by  God  upon 
Christ  ;  God  exalted  him,  highly  exalted 
him,  exalted  him  above  all  exaltation,  as 
the  word  signifies.  Christ  in  his  resurrec- 
tion was  exalted  ;  in  his  ascension,  he  was 
highly  exalted  ;  in  his  sitting  at  God's  right 
hand,  he  was  very  highly  exalted  above  ail 
exaltation.  Observe,  2.  How  the  steps  of 
Christ's  exaltation  did  punctually  answer 
the  steps  of  bk  humiliation ;  the  first  step 
of  his  humiliation  was  his  incarnation,  by 
which  he  was  made  man,  and,  as  our 
surety,  was  made  sin.  The  first  step  of 
his  exaltation  was  his  resurrection,  by  which 
he  was  declared  to  be  the  Son  of  God  with 
power;  and,  as  our  surety,  having  paid 
our  debt,  was  released  from  the  prison  of 
the  grave.  The  second  step  of  his  humili- 
ation was  his  poor  and  contemptible  life, 
and  his  painful,  shameful,  and  accursed 
death  :  answerable  thereunto  is  Christ's  as- 


Chap.  II 


PHILIPPIANS. 


IIG 


censioij  into  lieavcn,  and  sitting  tlicre  at 
God's  right  iiand,  advancing  him  above  all 
principalities  and  power,  that  is,  above  all 
the  anLjels,  and  placintc  him  next  himself  in 
dignity  and  honour.  Observe,  3.  The  con- 
nection between  Christ's  humiliation  and 
exaltation  :  he  hum  tiled  hitnse/f,  and  be- 
came vbedient  to  the  death  :  ivherrfore 
God  hath  hiirhli/  exalted  him.  Where 
note.  That  some  make  the  humiliation  of 
Christ  the  meritorious  cause  of  hisexalta. 
tion  ;  and  his  exaltation  the  reward  of  his 
Immiliation  ;  others  make  the  humiliation 
of  Christ  only  the  antecedent  of  his  exalta- 
tion ;  he  humbled  himself,  and  God  has  ex- 
alted him  to  a  dignity  above  all  dignities 
and  pie-eminency  whatsoever,  making  him 
King  and  Head  of  his  church,  and  giving 
him  all  power  both  in  heaven  and  earth,  re- 
quiring that  the  divine  honour  due  to  God 
should  be  given  to  him  also.  Observe,  4. 
The  particulars  of  our  Lord's  exaltation  de- 
clared :  and  they  are  three.  1.  God  hath 
given  him  a  name  above  everi/  name  ; 
that  is,  dignity  and  power,  majesty  and 
authority,  over  all  creatures  both  in  hea- 
ven and  earth.  2.  That  evert/  knee,  of 
things  ill  heaven,  and  things  in  earth,  and 
things  under  the  earth,  should  bow  to  the 
name  of  Jesus :  every  ^nee,  that  is,  every 
creature  in  heaven,  earth,  and  hell,  shall 
bou>,  that  is,  yield  subjection  to  Christ, 
some  voluntarily,  others  unwillingly  ;  the 
good  angels  and  good  men  paying  a  cheer- 
ful homage,  the  evil  angels  and  bad  men 
yielding  a  forced  and  constrained  subjec- 
tion to  him.  3.  That  everj/  tongue  must 
confess  that  Jesus  Christ  is  Lord  ;  every 
tongue,  that  is,  every  person,  men  of  all 
nations  and  languages,  shall  confess  Christ 
crucified  to  be  the  Lord  and  Judge  of  the 
world,  acknowledging  his  royal  sovereigrity 
and  dominion.  Observe,  5.  The  end  of 
Christ's  glorious  exaltation  ;  it  was,  to  the 
giory  of  God  the  Father :  that  is,  it 
pleased  God  the  Father,  for  bis  own  glory, 
that  the  Lord  Jesus  Christ,  after  he  liad  been 
deeply  humbled,  should  be  highly  exalted. 
Observe,  lastly,  the  apostle's  great  design 
and  scope  in  setting  before  the  Philippians 
the  humiliation  and  exaltation  of  Jesus 
Christ  ;  and  that  was  to  excite  them  to  the 
grace  and  duty  of  humility,  that  the  same 
iuimble  mind  should  be  in  them  which  was 
also  in  Christ  Jesus.  As  if  he  had  said 
our  Lord  Jesus  Christ  humbled  himself 
greatly  for  us,  and  afterwards  was  highly 
exalted  by  God  above  us  ;  so  in  proportion 
may  you  expect  to  be  exalted  by  God,  if 


you  humble  yourseive",  in  order  tu  main- 
tain and  preserve  the  cluircirs  peace  and 
unity  ;  for  btfcre  honour  is  humility. 

It?  Wherefore,  my  Iieloved,  as  vc 
have  always  oheycd,  not  as  in  my 
presence  only,  but  now  much  more 
in  my  absence,  work  out  your  own 
salvation  with  fear  and  tromblinp;. 
13  For  it  is  (Jixl  which  vvorketli  in 
you  both  to  will  and  to  do  of  his 
good  pleasure. 

Observe  here,  1.  The  commendation 
given  by  St.  Paul  of  his  beloved  Philippi- 
ans,  for  their  cheerful  obedience  to  the  pre- 
cepts of  the  gospel :  they  always  obeyed, 
Iliat  is,  ever  since  their  first  conversion  to 
Christianity,  not  only  while  the  apostle  was 
upon  the  spot  with  them,  but  since  the 
providence  of  God  necessitated  his  absence 
from  them  ;  not  in  my  presence  only,  but 
now  7nuch  ?nore  in  my  absence.  But  how 
came  it  to  pass  that  their  obedience  was 
greater,  when  they  wanted  the  apostle  for 
their  instructor  ?  ^ns.  In  the  absence 
of  one  teacher  they  had  another,  and  him 
a  better  than  the  inspired  apostle,  even  the 
inspiring  Spirit  of  God,  who  in  the  apos- 
tle's absence  was  more  immediately  present 
with  them  by  his  inward  motions,  to  excite 
and  enable  them  both  to  will  and  to  do 
what  is  well  pleasing  to  him.  O!  how 
good  is  God  at  the  supplying  the  wants, 
and  making  up  the  losses,  of  his  people  ! 
If  persecution  drives  his  church's  ministers 
into  dungeons,  and  they  cannot  hear  a 
voice  behind  them,  they  shall  have  the 
presence  of  his  Holy  Spirit,  and  hear  a 
voice  within  them,  saying,  This  is  the  way, 
walk  ye  in  it.  Observe,  2.  A  special 
duty  which  St.  Paul  exhorts  the  Philippians 
to  be  found  in  the  practice  of,  namely,  to 
work  out  their  salvation  xoith  fear  and 
tre?nbling ;  implying,  that  it  should  be 
every  christian's  great  work  to  be  daily 
working  out  his  own  salvation,  that  is,  di- 
ligently making  use  of  all  means  and  faith- 
fulness, practising  all  duties  in  order  there- 
unto. Note  here,  1.  The  excellency  of  the 
object  proposed  ;  and  that  is,  salvation  : 
there  is  salvation  held  forth  and  tendered 
by  God  to  lost  sinners,  in  the  gospel. 
Note,  2.  The  difficulty  of  salvation,  sup- 
posed and  implied  in  the  word  work; 
which  signifies  an  exerting  our  utmost  en- 
deavours, in  order  to  the  attaining  of  it. 
The  work  of  salvation  is  no  lazy  man's  bii- 


41f! 


PHILIPPIANS. 


Chap.  II. 


siness,  but  a  work  of  labour  and  difficult}', 
though  the  difficulties  may  be  overcome  by 
an  industrious  diligence.  Note,  3.  The  ne- 
cessity of  perseverance,  in  order  to  our  attain- 
ing of  salvation  :  Work  out  your  salvation, 
that  is,  perfect  and  consummate  the  work 
which  you  have  happily  begun.  Note,  4. 
The  manner  how  we  should  work  out  our 
own  salvation :  namely,  with  fear  and 
trembling  :  intimating,  that  an  holy  fear 
of  God,  and  an  humble  fear  of  ourselves, 
will  be  of  singular  use  and  advantage  to  us 
in  the  working  out  of  our  salvation.  Ob- 
serve, 3.  The  argument  or  motive  to  excite 
unto  this  labour  and  diligence  in  and  about 
the  work  of  salvation  ;  and  this  is  very  en- 
couraging, because  God  works  with  us, 
and  in  us,  ver.  13.  For  it  is  God  that 
worketh  in  you  both  to  will  and  to  do. 
That  God  works  with  us,  is  great  encou- 
ragement to  us  to  work ;  but  we  must  re- 
member God  works  arbitrarily,  and  not  ne- 
cessarily ;  he  worketh  but  of  his  own  good 
pleasure,  as  a  free  agent,  who  can  cease 
when  he  pleases.  Therefore  work  with 
fear  and  trembling.     Learn  from  the  whole, 

1.  That  we  can  do  nothing  without  God. 

2.  That  he  will  do  nothing  without  us  : 
we  can  do  nothing  without  his  assistance, 
he  will  do  nothing  without  the  concurrence 
of  our  endeavours :  he  worketh  in  us  both 
to  will  and  to  do,  and  we  must  work  with 
him,  in  order  to  the  working  out  of  our 
salvation. 

14  Do  all  things  without  murmur- 
ings  and  dispntings;  15  That  ye 
may  be  blameless  and  harmless, 
the  sons  of  God  without  rebuke,  in 
the  midst  of  a  crooked  and  perverse 
nation,  among  whom  ye  shine  as 
lights  in  the  world  ;  16  Holding 
forth  the  word  of  life  ;  that  I  may 
rejoice  in  the  day  of  Christ,  that  I 
have  not  run  in  vain,  neither  labour- 
ed in  vain. 

Here  our  apostle  seems  to  resume  the  ex- 
hortation which  he  began  to  press  before, 
namely,  to  love  and  concord,  to  unity  and 
peace,  among  themselves ;  he  exhorts 
them,  as  to  do  all  things  without  conten- 
tion, so  without  murmurings,  and  hot  dis- 
putings,  in  which  usually  the  laws  of  cha- 
rity are  violated,  and  the  peace  of  the 
church,  and  quietness  among  christians,  in- 
terrupted. And,  to  provoke  them  there- 
unto, he  discovers  to  them  the  many  great 


and  blessed  advantages  which  would  re- 
dound unto  them  by  their  unity  and  con- 
cord. ].  Hereby  they  should  be /J/awe- 
less  and  harmless,  the  sons  of  God,  with- 
out rebuke,  that  is,  very  inoffensive  per- 
sons, or,  as  the  Greek  word  renders  it,  that 
ye  may  be  the  spotless  sons  of  God  ;  not  ab- 
solutely spotless,  pure,  and  perfect,  but 
without  such  spots  as  are  inconsistent  with 
your  sonship  :  there  is  a  spot  which  is,  and 
a  spot  which  is  not,  the  spot  of  God's  chil- 
dren, Deut.  xxxii.  4.  Sins  of  infirmity 
are  spots  found  upon  the  best  of  his  chil- 
dren :  fins  of  presumption,  if  at  any  time 
found  upon  you,  they  are  not  the  spots  of 
his  children.  2.  Hereby  they  should  shine 
as  lights  in  the  world,  that  is,  in  the  Pagan 
world,  and  in  the  christian  church.  This 
imports  both  the  high  dignity  and  special 
duty  of  christians,  to  do  as  so  many  suns, 
to  arise  and  shine  like  mighty  lumi- 
naries in  the  firmament  of  the  world,  cast- 
ing out  their  rays  and  beams  in  a  holy 
and  heavenly  conversation.  3.  Hereby 
they  would  hold  forth  the  word  of  life; 
not  only  hold  it  fast  for  their  own  comfort, 
but  hold  it  forth  for  others'  benefit,  that  is, 
in  their  christian  practice  and  profession  ; 
the  lives  of  christians  should  publish  the 
word  of  life,  to  the  intent  that  the  enemies 
of  it  may  fall  in  love  with  it.  Perhaps  as 
many  as  have  been  converted  to  Christi- 
anity, by  holding  forth  the  word  of  life  in 
practice,  as  by  holding  it  forth  from  the 
pulpit ;  an  holy  life  is  the  loudest  procla- 
mation, and  the  best  way  of  holding  forth 
the  word  of  life.  4.  Hereby  he  should 
have  joy  and  rejoicing,  as  well  as  they 
reap  benefit  and  advantage :  That  I  may 
rejoice  in  the  day  of  Christ,  that  I  have 
not  run  in  vain,  neither  laboured  in  vain  : 
that  is,  that  I  have  not  preached  the  gospel 
unprofitably  amongst  you.  Here  note. 
That  the  work  of  the  ministry  is  a  labori- 
ous work,  a  spending  work ;  the  apostle 
here  sets  it  forth  by  running  a  race,  which 
is  a  wasting  and  strength-consuming  exer- 
cise ;  I  have  run,  I  have  laboured. 
Note,  2.  That  the  labour  and  pains  of  the 
most  faithful  and  indefatigable  ministers  of 
Christ  may  be,  and  too  often  are,  lost  upon, 
and  in  vain  unto,  the  people  that  are  con- 
stantly made  partakers  of  them  :  they  may 
run  in  vain,  and  labour  in  vain,  as  to  their 
people  ;  but  blessed  be  God,  it  shall  not 
be  in  vain  as  to  themselves,  Isa.  xlix.  5, 
Though  Israel  be  not  gathered,  yet  shall 
they  be  glorious.  Note,  3.  That  the  glory 
which  shall  be  put  upon  our  people  in  the 


Chaj).  II. 


PHILIPPIANS. 


417 


day  of  judgment,  who  were  converted  to 
God  by  our  ministerial  endeavours,  will 
add  to  our  joy  as  ministers,  and  be  our 
crown  of  rejoicing  in  that  day  :  That  I 
may  rejoice  in  the  day  ofClirist,  that  I 
have  not  run  in  vain,  nor  laboured  in 
vain. 

17  Yea,  and  if  I  be  offered  upon 
the  sacrifice  and  service  of  your 
faith,  I  joy,  and  rejoice  with  you 
all.  18  For  the  same  cause  also  do 
ye  joy,  and  rejoice  with  me. 

Behold  here  how  St.  Paul,  the  under- 
sliepherd,  imitates  Christ,  that  great  and 
good  Shepherd,  in  his  readiness  to  lay  down 
his  life  for  the  sheep  ;  not  for  their  recon- 
ciliation, but  for  their  confirmation  :  //', 
says  he,  it  shall  please  Gud  that  I  be,  by 
martyrdom,  offered  upon  the  sacrifce  and 
service  of  your  faith  ;  that  is,  to  establish 
you  in  the  faitii  which  I  have  taught 
you,  and  to  confirm  and  seal  the  truth  of 
it  with  my  blood,  I  will  rejoice  therein  for 
your  sakes  ;  and  I  desire  you  to  rejoice  with 
me,  and  to  bless  God  for  me  in  so  doing. 
Note  here,  The  emphasis  and  elegancy  of 
the  apostle's  words.  If  I  be  offered  up  : 
a  manifest  allusion  to  the  Jewish  sacrifices, 
in  which  there  was  wine  poured  out  as  a  li- 
bation upon  the  sacrifice,  and  then  oflfered 
up  to  God.  Thus,  says  he,  if  my  blood, 
like  wine,  be  poured  forth,  whilst  I  am 
employed  by  the  preaching  of  the  gospel  to 
render  you  Gentiles  an  acceptable  sacrifice, 
and  a  sweet-smelling  savour  unto  God,  I 
should  rejoice  even  thus  to  die  in  your  ser- 
vice, and  for  the  confirmation  of  your  faith. 
Hence  learn.  That  life  itself  is  not,  and  will 
not  be  thought  too  dear,  or  accounted  by 
the  ministers  of  Christ  too  much,  to  lay 
down  in  the  service  of  their  people's  souls, 
and  for  the  confirmation  of  their  faith  :  Jf 
I  be  offered  upon  the  sacrifice  and  ser- 
vice of  your  faith,  I  joy  and  rejoice. 
Learn,  2.  That  the  ministers  of  Christ 
should  not  preach  any  thing  to  their  peo- 
ple, but  what  they  dare  seal  and  confirm 
the  truth  of,  with  their  very  blood,  if  God 
calls  them  thereunto.  St.  Paul  had  before 
preached  the  doctrine  of  the  gospel  to  the 
Philippians,  and  now  he  stood  ready  to  seal 
it  with  his  blood. 

19  But  I  trust  in  the  Lord  Jesus 
to  send  Timotheus  shortly  unto  you, 
that  I  also  may  be  of  good  comfort, 

VOL.    II. 


when  I  know  your  state.  20  For 
I  have  no  masi  liiic-minded,  who 
will  naturally   care   for  your  state. 

21  For  all  seek  their  own,  not  the 
things    which     are    Jesns    Christ's. 

22  But  ye  know  the  proof  of  him, 
that,  as  a  son  with  the  fatiicr,  he 
hath  served   with  me  in  the  gospel. 

23  Him  therefore  I  hope  to  send 
presently,  so  soon  as  I  shall  see 
how  it  will  go  with  me. 

Our  apostle,  having  finished  the  first 
part  of  this  chapter,  which  contained  ex- 
hortations to  duty,  comes  now  to  the  se- 
cond part  of  it,  containing  arguments  of 
comfort ;  and  here  first  he  co'mforts  the 
Philippians,  by  promising  to  send  Timothy 
unto  them  shortly.  Observe  here,  1.  The 
greatness  of  St.  Paul's  soul,  widened  with 
desires  to  advance  the  kingdom  of  Jesus 
Christ :  his  pious  zeal  put  him  upon  con- 
triving some  way  of  making  a  supply  of 
his  necessitated  absence  from  the  Philippi- 
ans ;  what  he  could  not  do  by  himself,  he 
desires  and  endeavours  to  do  by  another, 
even  Timothy;  him  he  promises  to  send  as 
a  living  epistle,  to  instruct  and  exhort,  to 
quicken  and  comfort,  the  church  at  Philip, 
pi,  in  his  constrained  absence  from  her. 
"  Blessed  apostle ;  so  that  Christ  might  be 
advanced,  thou  caredst  not  by  whom  it 
were,  whether  by  thyself  or  by  another; 
thou  wert  willing  to  stand  in  the  crowd, 
and  be  hidden,  so  that  Christ  might  stand 
upon  another's  shoulders,  and  be  seen  !" 
I  trust  in  the  Lord  to  send  Tijnotheus 
unto  you  shortly.  Observe,  2.  St.  Paul, 
being  about  to  send  Timothy  to  Philippi, 
sends  first  a  commendation  of  him  ;  and 
that  which  he  particularly  commends 
Timothy  for,  was,  his  affectionate  love 
unto  the  Philippians,  and  his  lender  care 
and  concern  for  them  :  /  have  no  7nan 
like-minded,  who  will  care  for  your  state. 
Now  this  care  in  Timothy,  for  and  towards 
the  Philippians,  is  here  commended  by 
St.  Paul  in  several  observable  instances  of 
it.  1.  It  was  a  spiritual  care  chiefly,  he 
careth  for  your  state,  that  is,  for  your 
spiritual  state:  not  that  he  was  without 
concern  for  their  temporal  happiness,  but 
the  prosperity  of  their  souls  was  the  prime 
object  of  his  care.  2.  It  was  a  solicitous 
care;  the  Greek  word  signifies  an  anxious 
care,  a  soul-cutting,  a  soul-rending  oare; 
his  care  was  not  to  cut  and  wound  the 
souls,  to  vex  and  grieve  the  spirits  of  his 
2   E 


418 


PHILIPPIANS. 


Chap.  II. 


people,  but  he  cuts  his  own  soul  with 
caring  for  his  people.  3.  It  was  a  sin- 
cere care,  a  natural,  genuine  care,  he  natu- 
rally carvth  for  your  slate;  naturally, 
that  is,  heartily,  sincerely,  not  artificially, 
and  in  appearance  only.  Some  can  artifi- 
cially act  the  part  of  a  zealot,  when  their 
own  interest  or  applause  makes  it  neces- 
sary ;  but  Timothy  was  unskilful  in  such 
arts,  he  did  naturally,  cheerfully,  and  con- 
stantly, care  for  their  stale  ;  tiiere  was  a 
reality,  yea,  a  larger  quantily  of  love  and 
hearty  afiection  towards  the  Philippians 
found  with  him.  4.  St.  Paul  couimends 
this  care  in  Timothy  towards  them,  for  the 
rarity  of  it :  /  find  none  iike-minded,  that 
is,  few,  very  few,  like-minded  with  him, 
and  equal-hearted  to  him  in  the  cause  of 
Christ:  St.  Paul,  had  divers  ministers  now 
with  him,  but  one  Timothy  ;  others  sought 
their  own  things,  but  he  the  things  of 
Jesus  Christ :  yet  I  conceive  this  is  not 
to  be  understood  universally,  but  synec- 
dochically  ;  not  as  if  all  ministers,  except 
Timothy  only,  sought  themselves  and  re- 
garded their  own  private  interest,  but  the 
most  and  far  greatest  part  did  so,  refusing 
to  undertake  such  a  tedious  journey  from 
Rome  to  Philippi,  as  Timothy  stood  ready 
to  undeitake.  Learn  hence.  That  it  is  a 
great  sin  in  all,  but  especialiy  in  the  minis- 
ters of  Jesus  Christ,  to  be  of  a  self-seeking 
spirit.  Observe,  3.  He  commends  this 
care  of  Timothy's  towards  them,  by  their 
experimental  knowledge  of  it,  and  acquaint- 
ance with  it ;  for,  when  old  Paul  was  at 
Philippi,  young  Timothy  was  an  assistant 
to  him,  as  a  son  to  a  Father,  obeying  his 
counsel,  following  his  directions,  imitating 
his  example,  in  all  things  tending  to  the 
edification  of  the  church.  Now  from  the 
whole,  that  is,  from  St.  Paul's  care  to  send 
Timothy,  thus  qualified,  to  labour  in  the 
gospel,  at  the  church  at  Philippi,  we  note. 
That  such  as  have  power  to  send  forth 
ministers  to  flocks,  and  pastors  to  take  care 
of  the  souls  of  a  people,  should  send  such 
as  are  both  able  and  willing  to  spend 
and  be  spent  for  the  good  of  souls,  and, 
if  it  may  be,  such  as  are  well  known  unto, 
and  approved  of  by  the  flock,  for  their  zeal 
and  diligence  in  the  work  of  Christ.  St. 
Paul  is  a  pattern  here  for  all  patrons,  laying 
before  them  the  qualifications  of  the  per- 
sons whom  they  should  recommend  to  the 
care  of  souls,  such  a=,  with  Timothy,  have 
a  compassion  for  souls,  a  truly  solicitous 
care  and  concern  for  the  happiness  and 
welfare  of  souls,  such  as  the  people  have  had 


some  knowledge  of,  or  at  least  a  liberty  to 
inquire  after;  the  man  of  good  ministerial 
abilities,  not  of  great  Simoniacal  gifts:  for 
if  patrons,  in  the  execution  of  that  vast  trust 
(but  little  considered)  do  seek  only  their 
own  things,  no  wonder  that  their  clerks 
seek  not  ttie  things  of  Jesus  Christ. 

24  But  I  trust  in  tlie  Lord  that  I 
also  myself  shall  come  shoitly.  25 
Yet  I  supposed  it  necessary  to  send 
to  you  Epaphroditus,  my  brother 
and  companion  in  labour,  and  fel- 
low-soldier, but  your  messenger, 
and  he  that  ministered  to  my  wants. 

26  For  he  longed  after  you  all,  and 
was  full  of  heaviness,  because  that 
ye  had  heard  that  he  had  been  sick. 

27  For  indeed  he  was  sick  nigh 
unto  death  :  but  God  had  mercy  on 
hira  ;  and  not  on  him  only,  but  on 
me  also,  lest  I  should  have  sorrow 
upon  sorrow. 

Our  apostle  having  in  the  foregoing 
verses  declared  his  resolution  to  send  Ti- 
mothy to  the  Philippians  as  soon  as  he 
should  see  how  it  would  go  with  himself 
at  Rome,  and  what  would  be  the  issue  of 
his  bonds  ;  and  having  also  discovered  his 
own  purpose  to  come  himself  to  them,  as 
soon  as  the  providence  of  God  should  set 
him  at  liberty  ;  in  the  mean  time,  he  as- 
sures them,  he  would  no  longer  detain  their 
own  special  minister  Epaphroditus  front 
them,  whom  they  had  so  kindly  sent  with 
a  liberal  supply  unto  him,  in  the  prison  at 
Rome :  J  supposed  it  necessari/  to  send 
unto  you  Epaphroditus,  my  brother,  my 
companion  in  labour,  viy  fellow-soldier, 
your  messenger,  and  he  that  ?ninistered 
to  my  wants.  Here  note,  1.  How  copious 
St.  Paul  is  in  the  commendation  of  Epa- 
phroditus; he  calls  him  his  brother,  his 
brother  in  Christ,  his  brother  in  the  minis- 
try, his  companion  in  labour,  his  felloxv- 
labourer  in  Christ's  vineyard,  travelling 
from  one  part  of  it  to  anot  her  to  plant  and 
propagate  the  gospel  of  Christ ;  his  fellow- 
soldier  also,  a  faithful  and  constant  asso- 
ciate with  him  in  the  christian  warfare : 
their  apostle  or  messenger,  the  bishop  of 
Philippi,  say  the  ancient  fathers ;  their 
messenger  to  carry  the  church's  alms  to 
St.  Paul,  say  others.  Behold  here,  in  St. 
Paul's  sending  away  Epaphroditus  loaden 
thus  with  commendation,  the  great  iiiodes- 


Chap.   II. 


PIllLlIMMANS. 


41!) 


ly,  sincerity,  and  liumilily,  of  tiiis  chief 
apo>tlo.  St.  Paul  had  many  prerogatives 
above  Epaphroditus;  he  was  immediately 
called  by  Christ,  extraordinarily  fitted  and 
furnisiied  for  his  calling  ;  he  laboured  and 
suffered  more  abundantly  than  all  the  rest ; 
yet  he  almost  equalizes  and  levels  Epa- 
phroditus  with  himseifj  calling  him  bro- 
t/nr,  fcUoxu- labourer,  fclloxv-soldicr,  and 
highly  magnifies  the  giltsand  graces  of  God's 
Spirit  in  him,  without  the  least  diminution  : 
teaching  such  as  are  dignified  in  the  church, 
and  exalted  by  their  merits  above  others,  not 
to  despise  the  persons,  nor  to  extenuate  and 
les.sen  the  gifts,  and  graces,  and  usefulness, 
(if  their  interior  brethren.  Pride  in  any 
person  is  odious,  but  in  a  minister  it  is 
monstrous  ;  they  that  have  received  more 
than  others,  and  know  better  than  others, 
ought  to  be  patterns  of  humility  unto  others. 
Niite,  2.  The  reasons  here  assigned,  why 
St.  Paul  judged  it  necessary  to  send  Epa- 
phroditus  back  to  his  charge  at  Philippi. 
1.  He  longed  after  his  flock,  ver.  26. 
He  longed  after  you  all,  even  unio  heavi- 
ness :  we  do  not  read  of  his  longing  after 
his  family,  or  his  friends,  or  the  fleece,  but 
his  flock,  his  church  and  charge  at  Phi- 
lippi ;  this  lay  near  his  heart,  this  he  long- 
ed to  be  with.  2.  This  longing  and  heavi- 
ness was  mutual  :  the  Philippians  longed 
for  him,  and  were  full  of  heaviness  because 
of  his  sickness.  When  the  head  of  a  faith- 
ful minister  of  Jesus  Christ  aches,  his  peo- 
ple's hearts  ache :  mutual  longings  be- 
tween ministers  and  people  in  case  of  ab- 
sence, and  mutual  heaviness  and  mourning 
in  case  of  sickness,  is  a  certain  argument 
and  evidence  of  mutual  love  one  towards 
another.  Note,  3.  How  our  apostle  con- 
firms the  report  of  Epaphroditus's  sickness, 
and  celebrates  the  mercy  and  goodness  of 
God  in  his  unexpected  recovery  ;  indeed  he 
was  sick  nigh  unto  death,  bid  God  had 
mercy  on  him,  Sfc.  Here  observe,  1.  The 
eininency  of  the  person  who  was  sick  : 
Epaphroditus,  a  great  man,  a  good  man,  a 
man  of  God,  St.  Paul's  brother,  cotnpa- 
nion,  fellow-soldier,  falls  sick,  when  en- 
gaged in  Christ  and  the  church's  special 
service:  saints, as  well  as  sinners,  ministers 
as  well  as  people,  are  subject  to  sickness, 
diseases,  nay,  death  itself  may  meet  them 
in  the  work  of  Christ.  Observe,  2.  As  the 
eminency  of  the  person,  so  the  extremity 
of  the  disease  ;  he  was  nigh  ttnto  death. 
But  why  did  not  St.  Paul,  who  had  the 
<;ifl  of  healing,  help  Epaphroditus  now 
^;ck,  as  well  as  raise  Eutychus  when  dead  ? 


Arts  XX.  9.  Ans.  The  apostles  had  not  the 
gitt  of  healing  to  make  use  of  it  at  their 
pleasure,  but  as  God  was  pleased  by  a 
special  instinct  and  a  strong  taiih  to  excite 
tliem  to  it,  when  it  was  his  pleasure  to  have 
them  use  it :  these  gifts  were  given  for  the 
sake  of  unbelievers,  to  convince  them  of 
the  truth  of  Christianity,  but  God  did  not 
think  fit  to  have  them  ordinarily  exercised 
upon  believers.  Observe,  3.  The  recovery 
of  Epaphroditus,  and  the  author  of  it  : 
God  had  mercy  on  him ;  he  who  is  Lord 
of  life  and  death,  said  in  mercy  to  him, 
"  Return  and  live."  When  God  preserves 
the  lives  and  restores  the  healih  of  his 
faithful  ministers,  it  is  an  act  of  no  small 
mercy  both  to  their  people  and  them- 
selves :  to  their  people,  as  they  become 
the  greater  instruments  of  their  good  ;  to 
themselves,  as  it  increases  their  own  re- 
ward :  the  longer  a  minister  lives,  the 
more  glory  he  brings  to  God  ;  and  the 
more  glory  he  briogs  to  God  on  earth, 
the  more  glory  shall  he  partake  of  with 
God  in  heaven  ;  in  short,  the  longer  he 
lives,  the  more  souls  he  converts,  and 
every  soul  is  as  a  new  gem  added  to  that 
crown  which  shall  one  day  be  put  upon 
his  head,  Dan.  xii  3.  They  that  turn 
many  to  righteousness  shall  shine  as  the 
stars  for  ever  and  ever.  Observe  lastly. 
The  share  which  St.  Paul  had  in  the  mer- 
cy of  Epaphroditus's  recovery:  God  had 
mercy,  not  on  him  only,  but  on  me  also, 
lest  J  should  have  sorrow  upon  sorrow. 
Paul  had  much  sorrow,  a  great  load  of 
sorrow  upon  him  at  that  time  ;  he  was 
now  among  strangers,  yea,  among  prison- 
ers, in  the  midst  of  persecutors,  and  his 
mind  oppressed  with  sorrow,  partly  for  the 
Philippians,  partly  for  Epaphroditus  ;  there- 
fore the  Lord,  in  tender  pity  to  him,  did 
not  take  away  by  death  his  dear  and  use- 
ful companion,  lest  he  should  have  sorrow 
upon  sorrow,  and  cause  his  wounds  to  bleed 
afresh.  Learn  hence.  So  compassionate  is 
God  towards  his  dear  children,  that, 
though  he  often  causes  them  grief  and  sor- 
row, yet  he  will  not  overcharge  them 
therewith,  nor  add  affliction  to  the  afflict- 
ed, nor  suffer  them  to  be  exercised  and 
tried  above  wiiat  they  are  able:  God  had 
mercy  iipon  ?ne,  lest  I  should  have  sorrow 
upon  sorrow. 

28  I  sent  him  therefore  the  more 
carefully,  that,  when  ye  see  him 
again,  ye  may  rejoice,  and  that  I 
may  be  the  less  sorrowful,     29  Ile- 

2  F.  2 


420 


THILIPPIANS. 


ciiai>.  in. 


ceive  him  therefore  in  the  Lord 
with  all  gladness  ;  and  hold  such  in 
reputation  :  20  Because  for  the 
word  of  Christ  he  was  nigh  unto 
death,  not  regarding  his  life,  to 
supply  your  lack  of  service  toward 
me. 

Here,  first,  St,  Paul  assigns  the  reason 
why  he  was  so  careful  to  send  back  Epa- 
phroditLis  to  the  Philippians,  namely,  to  as- 
suage his  own  grief,  and  to  increase  their 
joy,  that  when  ye  see  him,  ye  might  re- 
joice, and  I  be  the  less  sorrowful.  Next, 
The  apostle  exhorts  them  to  receive  him 
with  ail  joy  and  gladness,  and  to  give  him, 
and  all  such  as  he  was,  due  honour,  and  de- 
served respect  ;  and,  doubtless,  the  Philip- 
pians received  him  with  inexpressible  joy, 
as  the  minister  of  Christ  risen  from  the 
dead,  recovered  from  the  grave  ;  received 
to  life  and  service,  when  all  hopes  of  en- 
joying him  were  cut  off.  O  the  folly  and 
frailty  of  human  nature!  We  prize  our 
mercies  more  by  the  want,  than  by  the 
worth  of  thom.  Lastly,  he  assigns  a  spe- 
cial reason  why  he  would  have  them  re- 
ceive him  with  snch  demonstrations  of  joy, 
namely,  because  it  was  in  their  and  his  ser- 
vice that  he  was  brought  to  the  very  brink 
of  the  grave  ;  For  the  work  of  Christ  he 
was  nigh  unto  death  :  the  work  here  meant 
is  properly  his  journey  to  Rome,  which 
was  long  and  tedious  ;  his  watchings  and 
pains-taking  with  and  for  the  apostle  there 
were  very  spending,  he  endeavoured  to 
supply  the  absence  and  want  of  the  whole 
church  to  St.  Paul ;  his  zeal  for  God,  and 
his  affection  to  St.  Paul,  carried  him  out 
beyond  himself,  beyond  his  strength,  to 
the  apparent  prejudice  both  of  his  health 
and  life.  Learn  hence,  1.  That  to  relieve 
the  members,  but  especially  the  ministers 
of  Christ,  in  their  necessities  and  wants,  is 
the  work  of  Christ :  For  the  work  of 
Christ  he  was  nigh  unto  death.  Ministers 
are  not  only  engaged  in  the  work  of  Christ 
when  they  preach,  &c.  but  when  they 
visit  their  flock,  inquire  into  the  wants  of 
the  poor,  and  administer  to  the  necessities 
of  the  distressed  ;  this  is  the  work  of  Christ. 
Learn,  2.  That  sickness  may  overtake,  yea, 
death  itself  may  meet,  the  faithful  servants 
and  ministers  of  Christ,  when  they  are  en- 
gaged in  his  own  work  :  it  was  in  the  work 
of  the  Lord  that  Epaphroditus  met  with 
his  sickness  ;  and  had  he  met  with  death 
Itself,  he  had  been  happy  j    for,  Blessed 


are  they  that  die  in  the  work  of  the 
Lord  ;  they  shall  rest  frojn  their  labours, 
and  their  works  shall  follow  them. 

CHAP.  m. 

The  design  and  scope  of  our  apostle,  in  ttiis  cliap- 
ter,  is,  to  arm  the  church  of  the  Philippians 
against  tliose  false  judaizing  teachers,  who  con- 
founded Clirist  and  Moses,  circumcision  and  the 
gospel,  together  ;  this  he  doth  by  several  ar. 
gunients,  namely,  first,  from  the  disposition  qua- 
lity, and  end,  ot  those  false  teachers  ;  they  are 
dogs,  unclean  beasts,  that  bark  only  for  the  belly, 
and  do  not  only  bark,  but  watch  their  times  to 
bite  too.  Our  apostle  therefore  wisely  warns  the 
Philippians,  in  the  chapter  before  us,  to  beware 
of  them,  and  guard  against  them. 

'C'JNALLY,  my    hretliren,    rejoice 
in    the  Lord. — 

There  is  no  duty  which  believers  do  more 
willingly  hear,  or  more  difficultly  observe, 
than  the  duty  of  spiritually  rejoicing  :  had 
our  apostle  called  upon  the  blessed  angels 
to  rejoice,  who  have  neither  sin,  nor  sor- 
row, nor  fear,  nor  sufferings,  nor  enemies 
to  annoy  them,  that  might  have  seemed 
agreeable;  but  is  it  at  all  congruous  to 
persuade  sinners  loaded  with  guilt,  and  de- 
filed with  corruption,  cloathed  with  infir- 
mities, assaulted  with  temptations,  perse- 
cuted by  the  world  !  To  bid  them  re- 
joice, may  seem  strange :  but  the  wonder 
will  cease,  if  we  consider  the  object  which 
he  directs  them  to  rejoice  in,  and  that  is, 
the  Lord,  not  in  themselves,  but  in  the 
Lord  Jesus  Christ :  My  hreth-en,  rejoice 
in  the  Lord.  Learn  hence,  1,  That  the 
Lord  Jesus  Christ  is  the  great,  sure,  and  per- 
petual joy  of  his  own  people;  the  object 
of  joy  is  a  present  good,  a  precious  good,  a 
proportionable  good,  a  perpetual  good,  such 
is  our  Lord  Jesus  Carist.  Learn,  2.  That  it 
!s  the  duty  of  all  sincere  and  serious  chris- 
tians to  joy  and  rejoice  in  him.  Finally, 
brethren,  rejoice  in  the  Lord ,  rejoice  in 
his  person,  in  the  treasures  of  wisdom  and 
knowledge  that  are  found  in  him,  which 
render  him  an  object  worthy  of  evangeli- 
cal adoration ;  rejoice  in  his  mediation,  in 
the  great  things  he  has  done  and  suffered 
for  you,  in  the  graces  of  his  Spirit  con- 
ferred upon  you,  and  in  the  hopes  of  that 
glory  to  which  he  has  entitled   you. 

— To  write  the  same  things  to 
you,  to  me  indeed  is  not  grievous, 
but  for  you  it  is  safe. 

To  write  the  sainc  things,  that  is,  not 
the  same  things  which  I  wrote  before,  but 
the  same  things  which  I  preached  to  you 


Cl.ap.  111.  PHILIPPIANS. 

before,  and  which  you  often  heard  by 
word  of  mouth  from  me  before :  though  I 
inculcate  and  press  the  same  truths  upon 
vou  by  my  writing,  which  I  have  done 
l)y  my  preaching,  it  is  neither  grievous  nor 
burdensome  to  me,  nor  unnecessary  or  un- 
profitable fur  you.  Learn  hence.  That  the 
often  repeating  and  frequent  inculcating  of 
such  truths  as  are  most  useful  and  neces- 
sar\-  for  the  instruction  and  edification  of 
the  hearers,  ought  to  be  esteemed  neither 
burdensome  by  the  minister,  nor  wearisome 
by  the  people.  Learn  farther,  That  we 
have  here  St.  Paul's  judgment  against  oral 
tradition,  which  the  church  of  Rome  prefers 
before  the  written  word  ;  so  did  not  St. 
Paul,  knowing-  that  what  is  delivered  by 
word  of  mouth  might  soon  slip  out  of  the 
memory,  but  what  is  written  is  remaining  : 
blessed  be  God  for  his  written  word. 

2  Beware  of  dogs,  beware  of 
evil  workers,  beware  of  tiie  conci- 
sion. 

Observe  here,  1 .  The  cautionary  direc- 
tions given  the  Philippians  to  beware  of 
false  teachers,  who  adulterated  and  cor- 
rupted the  doctrine  of  Christ,  by  joining 
the  works  and  observances  of  the  law  with 
tiie  doctrine  of  the  gospel,  in  point  of  jus- 
tification, making  them  at  least  the  partial 
ground  of  their  confidence  and  rejoicing : 
beware  of  such,  says  our  apostle.  Observe, 
2.  The  cutting  reproof  given  to  these  juda- 
izing  teachers  in  that  odious  character  he 
gives  of  them,  and  in  that  brand  of  infamy 
which  he  claps  upon  them.  L  He  calls 
them  dogs  ;  a  term  not  of  diminution  only, 
but  of  the  utmost  disgrace:  Is  thy  servant 
a  dog?  2  Kings  viii,  13.  supposing  that 
nothing  could  be  thought  more  vile  and 
base.  The  Jews  called  all  the  Gentiles 
dogs,  because  unclean.  St.  Paul  here  calls 
the  false  teachers  dogs  fitly,  because,  as 
dogs,  they  did  rend  and  tear  the  simplicity 
of  the  gospel,  and  divide  the  glory  of  man's 
salvation  betwixt  faith  and  works;  beca-use, 
as  dogs,  they  did  bark  out  reproaches 
against  the  apostles  and  their  doctrine,  de- 
livered in  its  purity  and  simplicity  ;  be- 
cause, as  dogs,  they  did  take  a  great  deal 
of  pains  to  compass  abundance  of  ground 
to  gain  their  game ;  or,  in  our  Saviour's 
words,  Theij  compass  sea  and  land  to 
make  proselytes.  2.  Evil-workers,  be- 
cause, pretending  to  labour  in  the  gospel, 
they  did  subvert  and  overthrow  the  great 
design   of  the  gospel ;    pretending  to   be 


421 


fellow-workers  with  the  apostles,  but  pull- 
ing down  what  they  had  built  up.  3. 
Tlie  concision:  so  in  contempt  he  calls 
circumcision,  which  these  judaizing  teach- 
ers pleaded  the  ncicessity  of;  as  Hezekiah 
called  the  brazen  serpent  Nehus/itan :  be- 
cause circumcision,  being  no  longer  an  or- 
dinance of  God,  was  no  better  than  a  cut- 
ting oflf  the  flesh  ;  and  they  that  made  it 
necessary  to  justification,  cut  themselves 
off  from  Christ,  and  irom  the  church  of 
Christ :  by  urging  the  necessity  of  circum- 
cision, they  cut  and  rend  asunder  the  church 
of  God.  Note  here,  L  How  different  the 
temper  of  this  apostle  was  in  different  cases : 
in  things  of  an  indifferent  nature,  and  less 
necessary,  who  more  mild,  indulgent,  and 
complying,  breathing  forth  the  spirit  of  the 
meek  Jesus  ?  But  when  opinions  were 
broached,  which  tend  to  pervert  souls, 
and  to  subvert  the  gospel,  then  he  speaks 
fire  and  thunder,  and  no  terms  are  bad 
enough  for  such  seducers.  Let  us  follow 
St.  Paul  as  he  followed  Christ,  and  learn 
when  to  be  mild  and  when  to  be  zealous. 
Note,  2.  With  what  an  excess  of  care  he 
cautions  the  Philippians  against  these  false 
teachers,  saying,  Beware,  beware,  beware, 
three  times  together  in  one  short  verse ; 
thereby  instructing  the  ministers  of  Christ, 
that  their  umost  zeal  and  diligence  is  neces- 
sary in  warning  their  people  to  guard 
against  seducers. 

3  For  we  are  the  circumcision, 
which  worsliip  God  in  the  Spirit, 
and  rejoice  in  Christ  Jesus,  and  have 
no  confidence  in  the  flesh  : 

That  is,  we  christians  are  alone  the  true 
and  spiritual  circumcision,  and  accounted 
circumcised  by  God,  because  we  have  that 
which  the  outward  circumcision  signified, 
namely,  the  circumcision  of  the  heart,  and 
the  mortification  of  all  carnal  lusts  and 
desires ;  we  have  the  substance  of  that  or- 
dinance, which  is  infinitely  more  pleasing 
to  God  than  the  ceremony  and  shadow : 
though  you  have  the  sign,  we  have  the 
thing  signified.  But  how  doth  that  ap- 
pear ?  Three  ways;  we  worship  God  in 
the  Spirit,  we  rejoice  in  Christ  Jesus,  we 
have  no  confidence  in  the  flesh.  1.  We 
worship  God  in  the  Spirit ;  that  is,  first. 
We  give  him  the  worship  of  our  souls  and 
spirits,  and  do  not  put  him  off  with  mere 
bodily  worship,  or  with  the  old,  antiquated 
Jewish  worship.  Secondly,  We  worship  God 
in  the  Spirit,  (hat  is,  through  the  assistance 


422 


PHILIPPIANS. 


Chap.  IH. 


of  the  Holy  Spirit ;  he  excites  and  quick- 
ens to  the  duty,  he  assists  and  enables  in  the 
duty,  and  he  encourages  and  emboldens 
the  soul  to  expect  audience  and  accept- 
ance after  the  duty.  Again,  2.  We  rejoice 
in  Christ  Jesus:  this  was  a  second  evi- 
dence of  their  being  the  true  circumcision. 
Let  them  glory  in  their  carnal  ordinance 
of  outward  circumcision,  we  will  rejoice 
in  Christ  Jesus,  who  hath  freed  us  from  the 
slavery  of  that  ordinance.  3.  We  have  no 
confidence  in  the  flesh,  nor  in  circumcision, 
or  any  fleshly  privileges,  or  carnal  preroga- 
tives :  we  confide  only  in  Christ,  and  in 
nothing  but  Christ.  Note,  That  by  Jics/i 
here  is  meant  particularly  the  circumcision 
of  the  flesh;  but  more  generally  by  Jicsn 
may  be  understood  all  the  externals  of  re- 
ligion, which  men  place  their  trust  and 
confidence  in  ;  all  outward  privileges  and 
ordinances  are  flesh,  in  the  apostle's  sense 
here:  prayer  is  flesh,  ordinances  are  flesh, 
the  righteousness  of  the  law  is  flesh  ;  nay, 
grace  itself,  trusted  to,  and  confided  in,  is 
flesh.  The  sincere  and  serious  christian 
rejoices  in  Christ  Jesus,  confides  in  him, 
but  dares  not  place  any  confidence  in  the 
flesh.  IVe  are  the  circumcision,  who 
•worship  God  in  the  Spirit,  rejoice  in 
Christ  Jesus,  and  have  no  confidence  in 
thefvsh. 

4  Though  1  might  also  have  con- 
fidence in  the  flesli.  If  any  other 
man  thinketh  that  he  hath  whereof 
he  might  trust  in  the  flesh,  I  more  : 
5  Circumcised  the  eighth  day,  of 
the  stock  of  Israel,  of  the  tribe  of 
Benjamin,  an  Hebrew  of  the  He- 
brews ;  as  touching  the  law,  a  Pha- 
risee ;  6  Concerning  zeal,  perse- 
cuting the  church  ;  touching  the 
righteousness  which  is  in  the  law, 
blameless. 

As  if  our  apostle  had  said,  "  Let  no 
man  think  that  I  undervalue  the  Jewish  pri- 
vileges, because  I  want  them  ;  show  me 
ever  a  judaizing  teacher  of  them  all  that 
can  pretend  to  more,  or  so  many  of  them, 
as  myself ;  so  that,  were  this  a  ground  of 
confidence,  I  can  vie  with  any  one  of  them 
in  carnal  privileges,  Jewish  prerogatives, 
and  outward  performances ;  yea,  I  can 
boast  of  as  much  self-righteousness  as  the 
best  of  them,  and  beyond  them  all  :  for  I 
was  circumcised,  and  had  the  seal  of  the 
covenant  applied  to  mcj  yea,  I  was  cir- 


cumcised the  eighth  day,  the  very  day 
prescribed  by  the  law  ;  the  Jews  maintain- 
ing that  circumcision  before  the  eighth  day 
was  no  circumcision,  and  after  the  eighth 
day  was  of  less  value.  Of  the  stock  oj 
Israel;  one  of  that  nation  which  God  set 
apart  for  himself,  when  he  rejected  all  the 
nations  of  the  earth  beside.  Of  the  tribe 
of  Benjamin  ;  of  a  noble  tribe,  as  well  as 
descended  of  an  honourable  people ;  a 
tribe  which  kept  close  to  God,  when  other 
tribes  revolted  to  the  worship  of  Jeroboam's 
calves;  a  tribe  honoured  with  the  first  of 
Israel's  kings,  king  Saul.  An  Hebrew  of 
the  Hebrews  ;  that  is,  born  a  Jew  both  by 
father's  side  and  mother's  side.  As  touch- 
ing the  law,  a  Pharisee ;  that  is,  as 
touching  the  interpretation  and  observation 
of  the  law,  a  Pharisee,  or  one  of  the  strict- 
est sects  among  the  Jews  for  the  profession 
of  religion.  Concerning  zeal,  persecuting 
the  church  ;  that  is,  as  touching  zeal  lor 
the  Jewish  religion,  I  have  showed  that 
above  others,  in  my  fury  and  furious  per- 
secution of  the  church  of  Christ ;  I  was 
active,  according  as  my  judgment  and 
conscience  directed  me.  A>id  as  touch- 
ing the  righteousness  which  was  in  and  by 
the  law,  (that  is,  as  to  my  personal  obe- 
dience unto  the  law,)  I  was  blameless,  with- 
out spot,  as  the  original  word  signifies  ; 
that  is,  in  my  own  account,  and  in  man's 
esteem,  my  conversation  not  stained  with 
any  gross  sin,  but  very  exact  in  my  deport- 
ment and  behaviour,  living  up  to  my  know- 
ledge, my  practice  corresponding  with  my 
profession."  Behold  here  a  man  that  had 
a  large  stock  of  Jewish  privileges  and  pre- 
rogatives ;  all  these  grounds  of  confidence 
the  apostle  had  before  his  conversion  ;  and 
he  might  have  rested  there,  and  have  glo- 
ried and  confided  therein,  as  well  as  the 
judaizing  doctors  did,  who  gloried  in  their 
external  privileges ;  but  how  far  St.  Paul 
was  from  this  spirit  and  temper,  the  next 
verses  inform  us. 

7  But  what  things  were  gain  to 
me,  tiiose  I  cojinted  loss  for  Christ. 
8  Yea  doubtless,  and  I  count  all 
things  but  loss  for  the  excellency 
of  the  knowledge  of  Christ  Jesiis  my 
Lord  :  for  whom  I  have  sufJored  the 
loss  of  all  things,  and  do  count  them 
but  dung,  that  I  may  win  Christ, 

That  is,  the  fore- mentioned  privileges, 
which  heretofore   he  accounted  tjain,  and 


Chap.  III. 


PllILIPPIANS. 


42a 


thought  to  gain  justification  and  salvation 
by,  now,  since  his  illumination,  he  counted 
tliem  all  loss ;  he  saw  he  had  lost  his  soul 
for  ever,  had  he  trusted  to  tiiese  ;  but  Christ 
being  made  known  to  him  as  the  only  way 
to  gain  pardon  of  sm,  and  acceptance  with 
God,  he  renounces  all  his  former  privileges, 
his  former  ie<;al  nghleousness,  he  durst  not 
lean  upon  these  liroken  reeds,  he  would 
have  no  more  confidence  in  the  flesh,  but 
in  Christ  only :  tV/iat  things  -were  re- 
puted sain  to  vie,  those  I  counted  loss 
for  Christ's  sake.  And  he  repeats  the 
words  over  again  with  confidence  and  as- 
surance, that  he  might  not  be  thought  to 
speak  unadvisedly,  and  in  a  heat:  Yea, 
doubtless,  and  J  count  all  things  but  loss. 
He  did  not  only  count  them  but  loss,  but 
he  had  actually  renounced  them  as  such  : 
an  allusion  to  a  merchant,  who  is  content 
to  suffer  the  loss  of  all  his  goods  to  save 
his  life.  But  how  did  St.  Paul  suffer  the 
loss  of  them  ?  Ans.  He  did  not  make 
shipwreck  of  holy  duties,  and  cast  off  the 
performance  of  them,  but  he  cast  off  all 
dependence  upon  them,  and  cast  away  all 
expectation  of  happiness  and  salvation  from 
them,  which  he  had  before.  Observe  far- 
ther. He  did  not  only  count  them  loss,  but 
cast  them  away  as  dung,  as  filthy  carrion, 
as  garbage  cast  to  dogs,  as  the  word  signi- 
fies. Such  things  as  these  the  false  teach- 
ers (whom  he  called  dogs)  might  delight 
in  ;  but  as  for  himself,  he  could  relish  and 
savour  nothing  in  them,  in  comparison  of 
Jesus  Christ.  In  these  words,  observe,  ]. 
The  low  esteem  and  mean  account  which 
St.  Paul  had,  and  every  enlightened  chris- 
tian has,  of  the  greatest  advantages  which 
this  world  doth  or  can  afford  :  In  com- 
parison of  Jesus  Christ  and  him  cruci- 
fied, I  count  all  things  but  loss  ;  all  my 
spiritual  privileges,  with  all  my  worldly 
advantages,  I  do,  upon  the  greatest  deli- 
beration and  thought,  undervalue  them 
all  for  the  sake  of  Christ  and  his  grace. 
Observe,  2.  The  high  and  honourable  es- 
teem which  he  had  of  the  knowledge  of 
Jesus  Christ ;  he  declares  there  was  a  tran- 
scendent excellency  in  it :  For  the  creel- 
leneii  of  the  hnoroledge  of  Christ  Jesus 
7nij  Lord.  Tlie  knowledge  of  our  Lord 
Jesus  Christ,  and  of  the  way  and  method 
of  salvation  by  and  through  him,  is  an 
excelling  knowledge :  every  thing  of  Jesus 
Christ  is  excellent  and  worthy  to  be  known  ; 
the  dignity  of  his  person,  as  God,  as  Man, 
as  God-man,  or  Mediator  between  God 
and  nian  ;  the  dignity  of  his  offices,  as  the 


great  King,  Priest,  and  Prophet  of  his 
church  ;  the  cmiiiency  of  his  example,  the 
deptii  of  his  humiliation,  the  height  of 
his  exaltation,  the  transcendency  of  his 
love  in  all  his  undertakings  tor  us,  and 
the  way  and  method  of  his  justification 
of  us  by  faith  in  his  blood.  We  may 
conclude  of  the  act  by  the  object ;  Christ 
is  the  most  excellent  object,  therefore  the 
knowledge  of  Christ  is  and  must  be  the 
most  excellent  knowledge;  not  only  all 
the  excellences  of  the  creatures  are  found 
in  him  in  the  most  excelling  manner, 
but  all  the  excellences  of  the  Godhead, 
the  fulness  of  the  Godhead,  dwell  in  him 
bodily,  that  is,  personally  and  substantially. 
Observe,  3.  The  effect  which  this  knowledge 
of  Christ  had  upon  our  apostle:  it  ena- 
bled him  to  suffer  the  loss  of  all  things. 
Those  that  have  attained  the  excellent 
knowledge  of  Jesus  Christ,  will  not  think 
much  to  suffer  the  loss  of  any  thing ;  yea, 
of  all  things,  for  the  obtaining  of  him,  and 
salvation  by  him.  Observe,  4.  The  end 
and  design  of  St.  Paul,  in  parting  with  all 
for  Christ,  or  the  motive  and  encourage- 
ment which  induced  him  thereunto,  name- 
ly, that  he  might  win  Christ ;  that  is,  that 
he  might  obtain  an  interest  in  him,  and 
the  blessings  purchased  by  him ;  for  this 
was  he  willing  to  part  with  all  his  privi- 
leges, all  his  accomplishments,  all  his  en- 
joyments, all  his  own  righteousness,  his 
e.xactness  in  the  outward  observation  of 
the  law :  he  renounced  all,  not  in  point 
of  performance,  but  in  point  of  depend- 
ence ;  he  renounced  all  confidence  in  it  for 
his  justification  before  God:  Yea,  doubt- 
less, I  count  all  things  but  loss. 

9  And  be  found  in  him,  not  hav- 
ing mine  own  righteousness,  which 
is  of  the  law,  but  that  which  is 
through  the  faith  of  Christ,  tiie  riglit- 
eousness  which  is  of  God  by  faith. 

Observe,  here,  1.  The  subject  matter  of 
St.  Paul's  desire  was  to  be  found  ///  Christ. 
Beza,  upon  the  place,  brings  in  the  justice  of 
God  pursuing  Paul  as  a  malefactor;  and 
C7;m/,asa  city  of  refuge  which  he  desires  to 
flee  into  and  be  found  in.  By  being  found 
in  Christ,  then,  understand  ingrafting  and 
incorporating  into  him  by  faith;  to  find  ac- 
ceptance with  God,  through  him,  as  our 
surety  and  representative,  and  to  persevere 
in  our  obedience  to  him  to  the  end  of  our 
lives.  Learn,  That  such  as  desire  above 
all  things  to  be  found  in  Christ,  are  will- 
ing to  do,  to  suffer,  any   thing,   yea,  all 


424 


PHILIPPIANS. 


Chap.  III. 


things;  and   care  not  in  what  condition 
they  be  found,  how  poor  and  low,   how 
atflicted  and  despised  soever,  so  they  may 
be   found   hi   Christ.      Observe,   2.   The 
manner  how  St.  Paul  desires  to  be  found 
in  Christ;    this  is  expressed  both   nega- 
tively and  positively.     1.  Negatively,  ^ot 
having  my   own  righteousness,  which  is 
of  the  law :  that  is,  not  depending  upon 
any  thing  he  could    call  his  owu,  neither 
upon   his  spiritual  privileges,    nor  natural 
accomplishments,  nor    religious    perform- 
ances, nor  upon  his  most  perfect  righteous- 
ness and  best  obedience,  for  his  justifica- 
tion  before   God ;  knowing  it  to  be  both 
unwarrantable  and  unsafe  so  to  do  :  un- 
warrantable, because  our  good  works  never 
had  the  impress  of  God's  ordination  for  that 
end  ;  they  were  never  designed  to  justify 
our  persons,  but  to  justify  our  faith  ;  and 
unsafe  it  is  to  trust  to  our  own  righteousness 
and   best   services,  because  of  the    many 
sinful     imperfections    cleaving    to    them. 
Alas!  they  cannot  justify  themselves  :  how 
then  should  they  justify   us  ?      Our  best 
duties  deserve  to  be  thrown   as  so   much 
dung  upon  our  faces.     Surely,  we  may  plead 
the  excellency,  and  preach  the  necessity, 
of  good  works,  though  we  do  not  set  them 
in  Christ's  chair :  such   then  as  would   be 
found  in  Christ,  though  they  be  ever  so 
careful  to  maintain  good  works,  (which  it 
is  their  duty  and  interest,  their  daily  care 
and  endeavour,  to  do,)  yet  they  dare  not 
rest  in  them,  nor  rely  upon  them  for  jus- 
tification, or  make  any  thing  in  themselves, 
or  done  by  themselves,  the  ground  of  their 
confidence.     Christ's  perfect  obedience  en- 
titles us  to  heaven  ;    our  own  imperfect  (if 
sincere)  obedience  will  evidence   that  title. 
Some  rely  upon   a   natural  righteousness, 
that  which  they  call  good  nature ;  others 
rely  upon  a  negative  righteousness, .because 
they  are  not  so  unrighteous  as  some  ;  others 
rely  upon  a  positive  righteousness,  a  moral 
righteousness,  in  observing  the  duties  of  the 
second   table  ;  a  religious  righteousness,  in 
performing  the  outward   duties  of  prayer, 
hearing  the  word,  receiving  the  sacraments. 
But  though  St.  Paul  was  one  of  the  most 
religious  men  that  the  Jewish  religion  ever 
had,  yet   he  durst  not  be  found    with  this 
righteousness  alone,  but  desires  to  be  found 
in  Christ,  not  having  his  own  righteous- 
ness, which   is  of  the  taw.     Observe  far- 
ther. The  way  how  the  apostle  desired  to 
be  found  in  Christ,  is  not  only,    1.  Ne- 
gatively, but,  2.  Positively  declared  :   That 
which   is  throu  h   the  Jaith   of  Christ, 


that  righteousness  which  is  of  God  by 
faith.  Here  note,  1.  The  righteousness 
which  secures  a  guilty  sinner  from  the  dint 
of  God's  wrath,  is  Ciirist's  righteousness; 
he  is  made  unto  us  of  God  righteousness, 
1  Cor.  i.  30.  Now  this  righteousness  is 
here  called,  1.  The  righteousness  of  God, 
because  of  his  appointing,  ordaining,  and 
accepting  it.  2.  The  righteousness  of  faith, 
because  this  righteousness  is  made  ours  by 
faith ;  faith  apprehending  and  applying 
the  death  and  sufferings  of  Jesus  Christ, 
the  fruit  and  benefit  of  his  undertaking  be- 
come the  believing  sinner's,  and  God  is  at 
peace  with  him  :  such  as  will  be  found  in 
Christ,  must  have  a  righteousness,  the  me- 
ritorious righteousness  of  Christ,  to  answer 
the  demands  of  the  law,  and  a  personal 
righteousness  of  their  own,  to  answer  the 
commands  of  the  gospel.  St.  Paul  here, 
though  a  transcendent  saint,  though  an 
eminent  apostle,  yet  divests  himself  of  his 
own  righteousness,  that  he  might  be  cloth- 
ed upon  with  the  righteousness  of  the  Me- 
diator, be  found  in  him  as  his  surety  in  the 
day  of  account,  and  obtain  pardon  for  the 
sake  of  his  satisfaction.  Note,  2.  That 
there  is  no  gain  to  be  had  from  this  right- 
eousness by  a  lost  sinner,  except  it  be  ap- 
prehended by  faith ;  it  was  not  a  right- 
eousness of  his  own  that  St  Paul  desired  to 
be  found  in,  but  faith  was  his  own,  inhe- 
rent in  him,  and  acted  by  him,  which  did 
entitle  him  to  that  righteousness,  called 
therefore  here.  The  righteousness  which  is 
of  God  by  faith. 

10  That  I  may  know  him,  and 
the  power  of  his  resurrection,  and 
the  fellowship  of  his  sufferings, 
bein<^  made  conformable  unto  his 
death  : 

Our  apostle  had,  in  the  foregoing  verse, 
expressed  his  earnest  desire  to  be  found  in 
Christ,  with  respect  to  his  justification  ;  in 
this  verse,  with  respect  to  mssanctification, 
he  desires  to  know  Christ,  as  the  Messiah 
and  Mediator,  that  he  might  experience 
the  power  of  his  resurrection,  raising  him 
from  the  death  of  sin  to  a  life  of  grace  and 
holiness,  and  taste  something  of  that  com- 
fort and  joy  which  is  found  in  suffering 
with  him  and  for  him,  and  to  be  made 
conforynable  to  his  death,  by  a  daily  dy- 
ing unto  sin  :  knowing,  that  if  he  were  con- 
formed to  him  in  the  likeness  of  his  death, 
he  should  be  also  in  the  likeness  of  his  re- 
surrection. Here  note,  1.  What  it  is  that 
a  person  justified  by  the  righteousness  of 


Cliap.  iir. 


Christ  doth  most  desire  ;  namely,  a  spirit 
of  holiness  and  sanctification  flowing  from 
Christ,  lo  enable  him  to  live  unto  him. 
That  1  mat/  knoiv  the  pou'cr  of  his  resur- 
rection, that  is,  experience  that  divine 
power  in  my  soul,  quickenint;  me  lo  a  lite 
of  grace,  which  Christ  experienced  in  quick- 
ening his  dead  body  when  it  lay  in  the 
grave.  "  It  is  as  great  a  work  of  the  Spirit 
to  form  Christ  in  the  heart  of  a  sinner,  as 
it  was  to  fashion  him  in  the  womb,  or  to 
raise  him  from  the  grave,"  (says  the  pious 
bishop  Reynolds  upon  the  place).  Note, 
2.  That  such  as  are  justified  and  sanctified 
by  the  Spirit  of  Christ,  are  willing  to  have 
fellowship  with  him  in  his  sufferings,  not 
ambitious  to  share  with  him  in  the  merit  of 
his  sutierings,  but  desirous  to  participate  with 
him  in  the  benefit  of  his  suflbrings,  and  also 
to  be  conformed  to  him  in  their  own  suffer- 
ings :  the  members  think  it  an  honour  lo  be 
like  their  head,  their  suffering  head,  as  well  as 
their  glorified  head  ;  and  well  they  may,  for 
in  and  under  all  theirsufferings,  especially  for 
him,  they  have  his  presence  with  them,  his 
compassion  to  moderate  them,  his  strength 
to  bear  them,  his  intercession  to  preserve 
from  falling  away  in  them  ;  and  his  crown, 
after  they  have  suffered  awhile,  lo  reward 
them  for  them. 

11  If  by  any  means  1  might  at- 
tain unto  the  resurrection  of  the 
dead  : 

By  the  resurrection  of  the  dead,  here, 
is  not  to  be  understood  the  general  resurrec- 
tion, for  all  men  shall  attain  to  that,  whether 
they  strive  for  it  or  no  ;  but  he  intends  that 
complete  holiness,  and  absolute  perfection  in 
grace,  which  shall  attend  the  state  of  the  re- 
surrection ;  so  he  explains  it  himself  in 
the  next  verse.  Not  that  I  have  already 
attained,  Sfc.  or  am  already  perfect ;  and 
he  shows  how  diligent  he  was  in  endea- 
vouring, in  the  use  of  all  possible  means, 
lo  arrive  at  it,  and  attain  unto  it.  Learn, 
That  the  glorious  resurrection  of  the  just,  or 
grace  consummated  in  glory,  is  attainable, 
and  deserves  and  requires  the  utmost  care 
and  diligence  of  the  most  holy  and  zealous 
christians  to  be  exerted  and  put  forth,  in 
order  to  the  attaining  of  it  :  //"  by  any 
?neans  I  may  attain  to  the  resurrection 
of  the  dead. 

V2  Not  as  tliongh  I  had  already 
attained,  either  were  already  per- 
fect :  but   1   follow    alter,   if  "that  I 


PIIILIPPIANS. 


4'2o 


may  apprehend  that  for  which  also 
I  am  apprehended  of  Christ  Jesus. 
13  Brethren,  I  count  not  myself  to 
have  apprehended  :  but  this  one 
thing  /  do,  forgetting  those  things 
which  are  behind,  and  reaching 
forth  unto  those  things  which  are 
before,  14  1  press  toward  the 
mark,  for  the  prize  of  the  high  call- 
ing of  God  in  Christ  Jesus. 

Our  apostle  here  compares  himself  to  a 
person  running  in  a  race;  the  prize  which 
he  did  contend  and  run  for,  was,  perfec- 
tion in  grace.  The  highest  degree  of  which, 
in  this  life,  consists  in  a  desire  and  endea- 
vour lo  obtain  the  largest  measures  and  full- 
est degrees  of  holiness,  that  are  here  at- 
tainable:  the  manner  how  he  ran  for  this 
prize,  he  tells  us,  was  by  looking  forward, 
not  backward  ;  he  did  not  look  back  to 
the  things  which  he  had  left  behind,  name- 
ly, to  the  privileges  of  Judaism,  nor  to  his 
past  performances ;  but,  like  a  racer,  kept 
himself  continually  upon  the  stretch,  with 
his  eye  fixed  firmly  upon  the  prize  at  the 
end  of  the  goal,  that  he  might  lay  hold 
upon  it,  and  be  crowned  with  it.  Note, 
Christianity  is  a  race;  every  christian  in 
this  life  must  run  this  race  ;  in  his  running 
he  u.ust  look  forward,  and  not  backward,-, 
not  reckon  how  much  of  the  way  is  past, 
but  make  the  best  of  the  way  to  come : 
he  must  keep  heaven,  as  the  mark  and  prize 
he  runs  for,  continually  in  his  eye,  to 
hearten  him  on  against  all  hardships  and 
discouragements  whatsoever;  and  in  a 
word,  must  be  apprehended  before  he  can 
apprehend.  Si.  Paul  was  apprehended  by 
Christ,  and  caught  hold  of  by  him,  when 
he  fled  from  him,  otherwise  he  had  never 
apprehended :  Christ  takes  hold  on  us, 
before  we  have  any  desire  to  lay  hold  on 
him ;  we  move  as  moved  of  him,  and  as- 
sisted of  him. 

15  Let  us  therefore,  as  many  as 
be  perfect,  be  thus  minded  :  and  if 
in  any  thing  ye  be  otherwise  mind- 
ed, God  shall  reveal  even  this  unto 
you.  16  Nevertheless,  whereto  we 
have  already  attained,  let  us  walk 
by  the  same  rule,  let  us  mind  the 
same  thing. 

Ijet  as  many  as  he  perfect,  that  is, 
grown  christians,  instructed  thoroughl/  in 


42« 


PIllLIPPIANS. 


their  christian  duty,  who,  compared  with 
others,  may  be  called  perfect,  be  thus 
minded,  as  I  am,  namely,  to  believe  the 
circumcision  of  the  flesh  abolished,  and 
that  no  confidence  is  to  be  placed  in  any 
righteousness  of  our  own,  but  in  the  right- 
eousness -which  is  of  God  bt/  faith  onli/ ; 
and  if  any,  seduced  by  the  jud;iizing  teach- 
ers, be  otiierwise  minded,  and  think  that 
the  ceremonial  law  is  not  abrogated,  nor 
the  practice  of  circumcision  abolished,  God 
in  his  due  time  will  show  them  their  error, 
and  convince  them,  that  none  of  those 
things  are  now  necessary  for  tlie  obtaining 
of  his  favour.  Nevertheless,  in  the  mean 
time,  he  exhorts  all  persons,  according  to 
the  measures  of  light  and  knowledge  which 
they  had  received,  to  walk  according  to  the 
rule  of  the  Scriptures,  preserving  mutual 
love,  and  avoiding  further  rents  and  divi- 
sions. Observe  here,  That  in  the  first  and 
best  age  of  the  christian  church,  there  was, 
and  we  cannot  expect  but  there  ever  will 
be,  a  variety  of  opinions  and  diiferences 
in  judgment  amongst  the  members  thereof. 
Observe,  2.  That,  in  this  case  of  unavoid- 
able differences  amongst  good  men,  there 
ought  to  be  mutual  charity  and  meekness, 
moderation  and  forbearance,  no  censorious 
judging  of  each  other,  but  look  first  at 
what  IS  wanting  in  ourselves  and  next  at 
what  is  useful  in  others:  the  one  will  make 
lis  humble,  the  other  charitable ;  and  both 
|)eaceable. 

17  Brethren,  he  followers  toge- 
ther of  nie,  and  mark  them  which 
walk  so,  as  ye  have  us  for  an  onsam- 
ple.  18  (For  many  walk,  of  whom 
I  have  told  you  often,  and  now  tell 
you  even  weeping,  that  they  are  the 
enemies  of  the  cross  of  Christ  :  19 
Whose  end  is  destruction,  whose 
god  is  their  belly,  antl  whose  glory 
is  in  their  shame,  who  mind  earthly 
things.) 

Here  our  apostle  proposes  his  own  exam- 
ple to  their  imitation  :  folloto  tne,  who 
have  renounced  all  my  Jewish  privileges, 
all  confidence  in  any  thing  of  my  own  ; 
and  mark  them  for  your  patterns,  who 
walk  so  as  to  have  us  for  an  example.  O ! 
how  happy  is  it  when  the  ministers  of 
Christ  go  before  their  people,  and  tread 
out  the  steps  which  they  are  to  take  to- 
waids  heaven  ;  when  they  can  say  to  their 
people,  (without  any  upbraiding  from  their 


Chap.  m. 

own  consciences,)  Be  followers  of  us,  and 
of  all  such  as  have  us  for  an  example. 
Next,  he  warns  them  against  following  the 
doctrints  and  practices  of  the  false  teachers, 
the  judaizing  doctors,  those  great  zealots 
for  the  observation  of  the  ceremonial  law, 
and  the  rite  of  circumcision  ;  these  he 
paints  out  in  their  proper  colours :  1.  He 
calls  them  the  e7iemiiS  of  the  cross  of 
Christ,  because  they  preached  up  the  ne- 
cessity of  circumcision,  and  the  observation 
of  the  ceremonial  law  ;  and  so,  in  eflfect, 
denied  Christ  to  be  come  in  the  flesh,  or 
affirmed  that  he  died  in  vain  :  Whose  end 
is  destruction  :  if  they  persist  in  their 
wicked  doctrines  and  practices,  their  end 
will  be  everlasting  destruction  :  Whose  god 
is  their  belly  ;  who  chiefly  mind  the  grati- 
fication and  pleasing  of  a  sensual  appetite  : 
they  who  serve  their  belly  before  God,  or 
as  they  should  serve  God,  do  make  a  god 
of  their  belly  ;  we  may  provide  for  the 
belly  but  not  serve  it  ;  that  is  to  serve  us, 
by  fitting  us  to  serve  God,  our  neighbours, 
and  ourselves  ;  Whose  glori/  is  in  their 
shame  ;  that  is,  they  gloried  in  their  wick- 
ed practices  in  general,  whereof  they  ought 
to  be  ashamed,  and  in  the  circumcision  of 
the  shameful  member  in  particular  ;  they 
are  putted  up  with  that  which  should  ra- 
ther make  them  blush  :  Thei/  mind  earthly 
things  ;  the  riches,  honours,  pleasures,  ap- 
plause of  the  world,  are  things  wholly 
upon  their  hearts,  counting  gain  godliness, 
not  regarding  Christ's  interest,  but  only  the 
promoting  their  own  designs.  Lord  ! 
what  a  dismal  character  is  this  of  those  men 
that  undertake  to  be  teachers  of  others  ! 
With  what  a  black  coal  doth  the  apostle 
draw  their  picture  !  and  yet  his  hand  was 
guided  by  the  Spirit  of  God,  whose  judg- 
ment of  them  was  according  to  truth. 

20  For  our  conversation  is  in  hea- 
ven ;  from  whence  also  we  look  for 
tlie  Saviour,  the  Lord   Jesus  Christ. 

As  if  theaposfle  had  said,  "  As  you  love 
your  souls,  follow  not  those  false  teachers 
afore  described,  for  they  are  citizens  of  the 
world  :  but  imitate  and  follow  us,  who  are 
citizens  of  heaven,  where  our  head  is, 
where  our  heart  is,  where  our  happiness  is. 
It  is  true  we  live  here  below,  but  we  be- 
long to  the  corporation  and  society  above, 
our  citizenship  is  in  heaven  ;  for  we  have 
an  high  esteem  of  that  happiness,  and  our 
chief  concern  is  to  make  sure  of  it,  and  we 
please  and  deligiit  ourselves  with  tlse  joy- 


Chap.  IH. 


PHILIPPIANS. 


4-27 


ful  expectation  of  it,  and  we  live  answer- 
ably  to  our  expectation  ;  as  we  hope  heru- 
alter  to  hve  like  the  angels  in  glory,  so  we 
now  endeavour  to  live  like  the  atigels  in  holi- 
ness." Learn  hence.  All  the  faithful,  bt)th 
ministers  and  people,  have  a  right  to  heaven, 
as  to  their  city ;  tliey  are  therelbre  with  their 
hearts  and  atilctions  to  he  daily  aspiring 
after  it,  and  live  in  hopes  of  getting,  ere 
long,  the  full  possession  of  it. 

•21  Who  shall  chan<ie  our  vile 
body,  that  it  may  be  fashioned  like 
unto  his  glorious  body,  according 
to  the  working  whereby  he  is  able 
even  to  subdue  all  things  unto  him- 
self. 

Observe  here,  1.  All  the  faithful,  who 
have  their  conversation  in  heaven,  do  expect 
and  look  for  Christ  coming  from  thence, 
not  as  a  terrible  judge,  but  as  a  gracious 
and  powerful  Saviour.  Observe,  2.  What 
they  do  expect  at  the  coming  of  this  Savi- 
our, namely,  the  changing  of  their  vile 
body,  that  it  may  be  fiishio)icd  like  unto 
his  glorious  body.  Note  here,  1.  The 
present  condition  of  the  body  of  man  :  it 
is  in  a  vile  condition,  vile  in  its  original, 
our  body  is  made  of  vile  dust ;  vile,  in  re- 
gard of  its  moral  vileness,  and  sinful  vile- 
ness;  vile,  in  regard  of  its  accidental  vile- 
ness, as  the  body  is  the  seat  of  many  vile 
diseases,  and  subject  to  vile  abuses ;  vile 
considered  with  respect  to  its  ultimate  vile- 
ness at  death  ;  how  does  a  body,  as  beau- 
tiful as  ever  was  Absalom's,  when  death 
comes,  run  into  rottenness  and  putrefac- 
tion !  Our  sin  makes  us  vile  in  the  sight 
of  God  whilst  we  live,  and  renders  our 
bodies  viler  in  the  sight  of  men  when  we 
die.  Note  2.  The  future  condition  which 
the  bodies  of  good  men  shall  be  in,  at  the 
appearance  of  Christ :  this  vile  body  shall 
be  a  beautiful  and  a  blessed  body ;  the 
body  we  lay  down  shall  be  rebuilt,  formed 
and  fashioned  like  unto  Christ's  glorious 
body  ;  resembling  his  in  incorruptibility 
and  immortality,  in  purity  and  spirituality, 
in  power  and  activity,  in  happiness  and 
felicity.  Note,  3.  The  efficient  cause  of 
this  great  and  glorious  change,  with  refer- 
ence to  the  body;  and  that  is  Christ,  he 
shall  change  our  vile  bodies  ;  together 
with  the  means  by  which  all  this  is  to  be 
efTected  and  accomplished,  namely,  the 
wonderful  power  of  Christ,  according  to 
the  working  tvhcrebij  he  is  able  to  subdue 
all  things  unto  himself.  Surely  it  is  as 
easy  for  Christ  to  give  a  body  to  a  soul  at 


the  resurrection,  as  to  breathe  a  soul  into  a 
body  every  day  in  the  work  of  creation. 
But  the  power  of  Christ  is  but  a  weak  ar- 
gument to  build  our  hopes  of  the  body's 
resurrection  upon,  without  a  revelation  of 
his  will :  he  can  quench  all  the  fire  in  hell 
in  a  moment ;  but  where  has  he  said  he 
will  do  it  i  But  now  in  the  case  before  us, 
Christ  is  not  only  able  to  raise,  but  has  de- 
clared he  will  raise  and  change  our  vile  bo- 
dies ;  so  that  faith  is  enabled  to  make  a 
sufficient  reply  to  all  the  astonishing  diffi- 
culties that  reason  can  muster  up :  and 
those  christians  that  can  now  say.  Our 
conversation  is  in  heaven,  may  add,  //ow 
thence  we  look  for  a  Saviour,  The  Lord 
Jesus  Christ,  who  shall  change  our  vile 
body,  that  it  may  be  fashioned  like  unto 
his  glorious  body,  according  to  the  work- 
ing whereby  he  is  able  even  to  subdue 
all  things  unto  himself. 

CHAP.  IV. 

Ourapostle,  coming  now  to  tlie  close  and  conclusion 
of  liis  excellent  epistle,  exhorts  the  Pliilippians 
to  the  practice  and  performance  of  several  duties, 
which  were  of  great  importance  to  the  honour  of 
God,  the  credit  of  religion,  and  tlieir  own  benefit 
and  comfort  ;  the  first  of  which  is  constancy  in 
the  faith,  and  stedfastness  id  the  true  religion, 
ver.  1. 

rilHEREFORE,  my  brethren  dear- 
ly    beloved   and   longed  for,  my 
joy  and  crown,  so  stand   fast  in  the 
Lord,  my  dearly  beloved. 

Observe  here,  1.  The  loving,  affectionate, 
and  endearing  compellations  which  St.  Paul 
bestows  upon  his  beloved  Philippians :  he 
calls  them  his  brethren  twice,  in  one  verse, 
his  dearly  beloved  and  longed  for,  his  joy 
and  crown  ;  thereby  testifying  his  fervent  af- 
fection towards  them,  his  passionate  longing 
for  their  spiritual  welfare,  and  that  their  con- 
version by  his  preaching  was  matter  of  great 
joy  and  comfort  to  him,  yea,  the  crown 
and  honour  of  his  ministry.  My  joy  and 
crown  :  that  is,  my  chief  joy  and  crown  of 
rejoicing,  that  which  he  rejoiced  in  more 
than  he  could  in  an  earthly  crown.  Be- 
hold in  this  glass  the  heart  of  every  faithful 
ambassador  of  Jesus  Christ  :  it  would  not 
please  them  so  much  to  have  an  imperial 
crown  set  upon  their  heads,  and  to  be  made 
the  emperors  of  the  world,  as  to  see  souls 
brought  off  from  the  world,  by  their  ministry, 
to  the  obedience  of  the  word.  This  made 
the  Philippians  St.  Paul's  joy  and  crown  at 
present,  and  gave  him  hopes  they  would  be 
his  crown  of  rejoicing  in  the  day  of  Christ. 


428 


PHILIPPIANS, 


Chap.  IV. 


May  the  same  mind  be  in  iis,  which  was  in 
this  great  apostle.  Observe,  2.  The  great 
and  important  duty  which  St.  Paul  here 
exhorts  the  Phiiippians  to  ;  and  that  is, 
stedt'astness  in  the  faith  and  doctrine  of  the 
gospel  in  general  ;  and  in  particular,  in  the 
hberty  wherewith  Christ  hath  made  them 
free,  without  obliging  themselves  to  ob- 
serve circumcision,  or  any  part  of  the  cere- 
monial law:  Stand  fast  in  the  Lord,  my 
dearly  beloved,  my  joy  and  crown.  Learn 
hence,  1.  That  htedfastness  in  the  true  reli- 
gion, and  perseverance  in  the  faith  of 
Christ,  is  the  great  and  indispensable  duty 
of  every  christian  that  has  a  due  regard  to 
his  salvation.  That  such  a  steadiness  in 
the  faith  of  Christ,  and  his  holy  religion, 
is  a  present  joy,  and  will  be  an  eternal 
crown  of  rejoicing  to  the  ministers  of 
God. 

2  I  beseech  Euodias,  and  beseech 
Syntyche,  that  they  be  of  the  same 
mind  in  the  Lord.  3  And  I  intreat 
thee  also,  true  yoke-fellow,  help 
those  women  which  laboured  with 
me  in  the  gospel,  with  Clement 
also,  and  with  other  my  fellow- 
labourers,  whose  names  are  in  the 
book  of  life. 

The  former  verse  was  an  exhortation  to 
constancy  ;  this  to  concord.  Here  observe, 
1.  The  persons  exhorted  to  the  duty  ;  two 
women  of  eminent  note  in  the  church, 
Euodias  and  Syntyche,  who  laboured  with 
him  in  the  gospel,  that  is,  in  offices  proper 
to  their  sex,  not  in  public  preaching,  but  in 
private  teaching  of  youth,  and  instructing 
other  women  in  the  principles  of  religion. 
Between  these  two  good  women  it  seems 
there  was  some  difference,  a  want  of  love 
and  unanimity  ;  it  is  but  too  frequent  for 
persons  truly  pious,  and  painful  in  the 
work  of  the  Lord,  to  be  at  odds  among 
themselves;  and  such  are  the  fatal  conse- 
quences of  such  differences,  though  between 
two  persons  only,  that  they  are  looked 
upon  as  worthy  to  be  taken  notice  of  by  a 
great  apostle.  Observe,  2.  The  great  care 
and  pains  which  St.  Paul  takes,  timely  to 
compose  this  petty  difference  between  these 
two  persons ;  he  writes  to  an  eminent  mi- 
nister in  the  church  at  Philippi,  whom 
he  calls  hhtrue yoke-fclloxv,  (because  they 
had  faithfully  laboured  together  in  planting 
a  christian  church  in  that  city,)  to  exert 
his  utmost  endeavours  in  reconciling  these 


two  disagreeing  parties.  Such  as  are  sen- 
sible of  the  dangerous  mischiefs  of  strife 
and  contention,  of  discord  and  division, 
will  account  it  their  duty  to  look  to  breach- 
es betimes,  to  quench  such  fires  at  their  first 
kindling,  and  will  call  in  all  the  help  they 
can,  by  engaging  the  prayers  and  tears  of 
God's  ministers,  and  the  endeavours  of  all 
faithful  christians,  in  order  ttiereunto:  and 
all  this  care,  God  knows,  is  little  enough. — 
Observe,  3.  The  charitable  thoughts  and 
good  opinion  which  St.  Paul  had  of  his 
fellow-labourers  at  Philippi :  he  believed 
their  names  were  in  the  book  of  life  ;  that 
is,  he  adjudged  them  truly  gracious  persons, 
and  in  a  stale  of  salvation  :  though  none 
can  pass  a  certain  and  infallible  judgment 
upon  others,  yet  such  as  are  holy  in  con- 
versation themselves,  and  contribute  their 
utmost  endeavours  to  promote  holiness  in 
others,  may,  in  the  judgment  of  charity,  be 
pronounced  persons  whose  names  are  in  the 
book  ol  life. 

4  Rejoice  in  the  Lord  alway  : 
and  again  I  say,  Rejoice. 

Observe  here,  L  The  duty  exhorted  to  : 
christian  cheerfulness  and  joy ;  a  duty 
which  glorifies  God,  adorns  religion,  is 
beneficial  to  ourselves,  by  enabling  us  to 
bear  afHictions,  to  glory  in  them,  and  to 
triumph  over  them.  Observe,  2.  The 
object  of  this  duty,  a  glorious  and  replen- 
ishing object ;  Christ  the  Lord  :  Rejoice 
in  the  Lord.  3.  The  perpetuity  and  con- 
stancy of  the  duty  :  Rejoice  alway ;  that 
is,  at  all  times,  and  in  all  conditions.  4. 
The  difficulty  of  the  duty,  implied  in  the 
repetition  of  the  command  :  Again  J  say. 
Rejoice.  From  the  whole  note,  ).  That 
the  Lord  Jesus  Christ  is  the  great,  sure,  and 
perpetual  joy   of  his  children  and  people. 

2.  That  it  is  their  duty  to  be  joying  in  him 
always,  and  always  rejoicing  for  him,  and 
to  rejoice  in  their  knowledge  of  him,  in  his 
undertaking  for  them,  in  their  interest  in 
him,  in  their  influences  of  grace  and  com- 
fort derived  from  him,  in  their  hopes  of 
glory  to  be  eternally  enjoyed   with  him. 

3.  That  to  get  the  heart  up  to  this  duty,  at 
all  times,  and  in  all  conditions,  is  no  easy 
work  ;  therefore  the  exhortation  is  dou- 
bled :  Rejoice  alway ;  and  again  I  say. 
Rejoice;  pointing  out  how  averse  we 
are  to  this  spiritual  and  very  beneficial  duty. 

5  Let  your  moderation  be  known 
unto  all  men :     The  Lord  is  at  hand. 


Chap.  IV. 


PHILIPPIANS. 


4'2!) 


That  is.  Let  your  niilJiiess  and  gciille- 
ness  towards  otlit-rs,  your  meekness  and  pa- 
tience under  your  own  trials,  be  very  con- 
spicuous, because  the  Lord  is  at  hand  to 
execute  judgment  on  his  own  crucifiers, 
and  on  the  persecutors  of  his  own  people. 
Learn,  That  tiie  consideration  of  llie  cer- 
tainty and  suddenness  of  Christ's  coming  to 
judgment,  ought  to  be  improved  by  us  as  an 
argument  to  all  mildness  and  gentleness 
towards  others,  and  to  all  meekness  and  pa- 
tience under  our  present  sufferings.  Let 
r/our  moderation  be  kno-wn  unto  all  men, 

G  Be  careful  for  nothing  ;  but  in 
every  thing-,  by  prayer  and  supplica- 
tion, with  tliaiiksgiving,  let  your  re- 
quests be  made  known  unto  God. 
7  And  the  peace  of  God,  whicli 
})asseth  all  understanding,  shall  keep 
vour  hearts  and  minds  through  Christ 
Jesus. 

Observe  here,  1.  The  duty  exhorted  to, 
namely,  to  be  anxiously  and  solicitously 
careful  for  nothing  ;  it  is  not  care  but  care- 
fulness, that  is,  inordinate  care,  heart-cut- 
ting, distracting,  and  soul-rending  care, 
and  solicitude,  which  is  here  forbidden  : 
there  is  a  prudent,  provident  care  for  the 
things  of  this  life,  which  is  an  unques- 
tionable duly.  Observe,  2.  The  remedy 
prescribed  for  the  prevention  of  solicitous 
care  ;  and  that  is,  fervent  prayer  ;  In  even/ 
thing,  brj  prayer  and  supplication,  let 
your  requests  be  made  known.  The  peo- 
ple of  God  may  and  ought  to  have  recourse 
to  him  in  every  thing.  Observe,  3.  The 
apostle  directs  to  thanksgiving  in  every 
thing,  as  well  as  to  prayer :  la  every 
thing  by  prayer  -with  thanksgiving,  let 
your  requests  be  made  known.  When 
afflicted,  we  are  to  be  thankful  for  the 
expected  benefit  of  afflictions  ;  when  tempt- 
ed to  be  thankful  that  God  will  not  leave 
us  to  be  tempted  above  what  we  are  able  ; 
when  wc  fall  into  sin,  there  is  cause  of 
thankfulness  that  we  are  not  left  to  run 
into  all  sin,  that  we  were  not  cut  off  in  the 
very  act  of  sin,  and  did  not  die  in  our 
sins :  thus  are  we  in  every  thing  to  give 
thanks.  Observe,  4.  The  benefit  and  ad- 
vantage which  St.  Paul  assures  them  would 
redound  unto  them,  by  the  practice  of  the 
fore-mentioned  duties,  namely,  sweet  peace 
which  passelh  all  understanding ;  that  is, 
which  none  can  conceive  that  have  not 


felt  it,  and  none  can  express  that  iiave  ex- 
perienced it.  This  peace,  he  tells  them, 
will  keep  and  guard  their  hearts  and  minds; 
a  sound  peace  is  the  soul's  guard  against 
all  inward  terrors  and  outward  troubles : 
as  the  persons  of  princes  are  secured  by 
guards  of  armed  and  valiant  men,  who 
watch  while  they  sleep;  so  are  christians 
guarded  and  secured  by  the  peace  of  God, 
better  than  any  prince  ever  was  by  a  guard 
of  forty  thousand  men.  The  peace  of 
God  shall  keep  your  hearts  and  minds 
through  Christ  Jesus ;  that  is,  through 
the  assistance  of  Christ  Jesus. 

8  Finally  brethren,  whatsoever 
things  are  true,  whatsoever  things 
are  honest,  whatsoever  things  are 
just,  whatsoever  things  are  pure, 
whatsoever  things  are  lovely,  what- 
soever things  are  of  good  re})ort  ;  if 
there  be  any  virtue,  and  if  there  be 
any  praise,  think  on  these  things. 

Here  we  have  a  very  comprehensive  pre- 
cept, describing  the  duties  of  all  christians  : 
Whatsoever  things  arc  true;  truth  is  the 
principal  character  of  our  profession,  and 
is  to  be  expressed  in  our  words  and  actions. 
Whatsoever  things  are  honest,  venerable, 
or  grave ;  that  is,  answer  the  dignity  of  our 
high  calling,  and  agree  with  the  gravity  and 
comeliness  of  the  christian  profession. 
Whatsoever  things  ore /«$/,  according  to 
divine  and  human  laws.  Whatsoever  things 
are  pure  and  chaste :  intimating  that  v^e 
must  preserve  the  heart,  the  hand,  the 
tongue,  the  eye,  from  all  impurity.  What- 
soever things  are  lovely,  and  of  good  re- 
port :  as  easiness  to  pardon,  readiness  to 
oblige,  compassion  to  the  afflicted,  liber- 
ality to  the  distressed,  sweetness  of  conver- 
sation, without  gall  and  bitterness ;  these 
are  of  universal  esteem  with  mankind,  and 
soften  the  most  savage  tempers  and  dispo- 
sitions. Note  here,  1.  That  there  are  things 
naturally  honest,  just,  and  lovely,  in  their 
own  nature,  and  praise-worthy  in  them- 
selves, which  do  raise  and  refine  the  hu- 
man nature;  and,  without  a  command, 
their  goodness  is  a  strong  obligation  to 
observe  them.  Note,  2.  That  Christianity 
doth  adopt  morality,  or  precepts  of  good 
life  and  manners,  into  its  frame  and  con- 
stitution, and  it  is  indeed  an  integral  part 
of  the  christian  religion  ;  not  that  any 
moral  precepts,  though  never  so  good,  can 
raise  a  soul  from  the  death  ot  sin  to  a  life 
of  holiness,  without  faith  in  Christ,  and  as- 


430 


PHILIPPIANS. 


Chap.  IV. 


distance  from  his  Spirit ;  but  the  morality 
vvliich  the  scriptures  teach  us,  is  founded 
not  barely  upoa  piinciples  of  reason,  but 
divine  revelation,  and  obliges  us  to  fiie 
practice  of  moral  duties,  in  obedience  to 
Christ's  command,  in  conformity  to  his 
example,  m  the  strength  of  his  assistance, 
and  Willi  an  eye  to  his  glory. 

9  Those  thinjis,  which  \e  have 
both  learned,  and  received,  and 
heard,  and  seen  in  me,  do :  and 
the  God  of  peace  shall  be  with  vou. 

Observe,  1.  Witli  what  great  confidence 
and  good  assurance  St.  Paul  here  recom- 
mended his  own  practice  and  example  to 
his  people's  imitation :  all  those  things 
which  he  had  by  Ins  doctrine  and  life 
commended  to  them,  were  to  be  carefully 
observed  and  imitated  by  them.  It  is  a 
blessed  tiling,  when  a  people's  eyes  are 
taught  by  tlieir  minister's  holiness  of  life, 
and  their  ears  by  the  soundness  of  his  doc- 
trine. Our  people  have  eyes  to  see  how 
we  walk,  as  well  as  ears  to  hear  what  we 
preach  ;  therefore  it  is  a  minister's  great 
duty,  by  strictness  and  gravity  of  deport- 
ment, to  maintain  his  esteem  in  the  con- 
sciences of  his  people,  yet  always  tempering 
gravity  with  a  condescending  affability. 
That  minister  only  can  go  off  the  stage  with 
honour  and  comfort,  who  has  left  behind 
him  the  good  seed  of  sound  doctrine, 
and  the  good  savour  of  an  holy  example: 
that  can  say  with  our  apostle.  The  things 
•which  j/ou  have  both  heard  and  seen  in 
me,  do.  Observe,  2.  The  promise  annexed 
to  the  foregoing  precept,  These  things  do, 
and  the  God  of  peace  shall  be  with  yon. 
Where  note,  1.  Who  will  be  with  us:  the 
God  of  peace :  now  he  that  is  the  God  of 
peace,  is  the  God  of  power ;  he  tiiat  is 
the  God  of  peace,  is  the  God  of  patience, 
who,  though  he  can  punish,  yet  will  par- 
don the  infirmities  of  his  people.  Note, 
9.  How  he  will  be  with  us:  the  heart  of 
God  will  be  with  us,  and  the  help  and 
presence  of  God  will  be  with  us,  to  guide 
and  direct  us,  to  lead  and  conduct  us,  to 
cover  and  protect  us  ;  and,  if  God  be  with 
us,  we  shall  shortly  be  with  him.  Learn 
hence,  That  those  which  obey  the  gospel, 
whatsoever  or  whomsoever  they  want,  shall 
ever  abide  in  a  peaceful  and  blessed  condi- 
tion :  These  things  do,  and  the  God  of 
peace  shall  be  with  you. 

10  Rut  I  rejoiced  in  the  Lord 
greatly,  that   now  at  the  last  your 


care  of  me  hath  flourished  again  ; 
vvhtMcin  you  were  also  careful,  but 
ye  lacked  opportunity.  11  Not  that 
I  speak  in  res])ect  of  want  :  for  I 
have  learned,  in  whatsoever  state  1 
am,  therewith  to  be  content.  12 
I  know  both  how  to  he  abased,  and 
I  know  how  to  abound  :  every  where, 
and  in  all  things,  I  am  instructed, 
both  to  be  full  and  to  be  hungry, 
both  to  abound  and  to  suffer  need. 
13  I  can  do  all  things  through 
Christ  which  strengtheneth  me. 

Our  apostle  being  now  come  to  the  con- 
clusion of  this  epistle,  acquaints  the  Philip- 
pians  with  what  great  joy  he  had  received 
their  charity  sent  unto  him  ;  and  that  it 
came  no  sooner,  he  believed  did  not  proceed 
from  any  disrespect  towards  him,  but  only 
for  want  of  either  ability  or  opportunity  of 
sending  to  him  :  yet  withal  gives  them  to 
understand,  that  he  could  bear  want,  or  a 
strait  condition,  very  well  ;  for,  having 
Christ  for  his  teacher,  h-e.  had  learned  in 
■whatsoever  state  he  was,  therein  to  be 
content:  he  could  bear  either  plenty  or 
scarcity,  fulness  or  want :  yea,  could  do 
all  things  through  Christ  thai  strength- 
ened him.  Observe  here,  ].  The  vicissi- 
tude and  great  uncertainty  of  St.  Paul's 
outward  condition :  at  one  time  he  abounds, 
at  another  time  he  is  abased  ;  at  one  time 
he  is  full,  at  another  in  want ;  teaching  us, 
that  the  dearest  of  God's  children,  in  regard 
of  their  outward  condition,  are  subject  to  va- 
riety of  changes.  Observe,  2.  The  general  les- 
son which  they  have  learnt,  with  reference 
to  this  variety  of  conditions,  and  that  is, 
the  lesson  of  contentment :  J  have  learned, 
in  whatsoever  state  I  am,  therewith  to  be 
content.  Observe,  3.  The  particular  les- 
sons learnt  by  him  :  Both  how  to  abound, 
and  how  to  be  abased.  They  are  both 
hard  lessons,  but,  of  the  two,  perhaps  it  is 
harder  to  know  how  to  abound,  than  how 
to  be  abased.  Quest.  1.  When  may  man 
be  said  to  know  how  to  abound  ?  Jns. 
When  he  sets  a  due  value  and  right  esteem 
upon  the  things  of  the  world,  and  neither 
prizes  them  too  high  nor  too  low  ;  when  a 
man  so  uses  his  abundance,  as  to  avoid  the 
temptations  which  do  attend  and  accom- 
pany that  abundance  ;  when  he  is  willing 
to  part  with  his  abundance  at  the  call  and 
command  of  God  ;  and,  in  a  word,  when 
he  attends  more  to  the  duties  of  his  pros- 
perous state,  than  to  the  sensual  pleasures 


Chap.  IV, 


PHILIPPIANS. 


-431 


and  satisfaction  ot  it.  :2u(:'if.  2.  What  is 
it  to  know  how  to  he  uhascd  }  A/is.  Not 
to  be  discouragei),  or  siiHer  the  spirit  to 
sink  or  taiiil  in  tiie  day  oi'  adversity  :  to 
be  not  only  hnniliicd  by  afiliclion,  but 
humble  under  il ;  to  sutier  what  God  in- 
flicts, witliout  impatience  or  complaint, 
without  sourness  ot  spirit  or  discontent  ;  to 
believe  firmly  that  whatever  we  meet  with, 
is  from  the  hand  of  a  Father  :  tliat  wiiat- 
ever  we  part  with,  is  but  a  perishing  crea- 
ture ;  that  God  is  able  to  restore  all  our  lost 
comtort  with  advantage  to  us,  and  will  do 
it  if  it  he  good  for  us,  either  in  kind  or 
equivalency  :  this  is  lo  know  how  to  be 
abased.  Sutst.  3.  How  doth  it  appear 
harder  to  know  how  to  abound,  than  how 
to  lie  abased?  Thus:  there  are  n:Oiedulies, 
and  iiarder  duties,  required  of  those  that 
abound,  than  of  them  that  want.  There 
are  more  temptations,  and  stronger  tempta- 
tions, which  attend  those  in  abundance 
than  them  that  want.  Hence  it  is  that 
God  gives  so  many  solemn  charges  and 
commands  lo  those  that  abound,  to  take 
heed  to  tliemselves,  more  than  those  that 
are  in  want.  See  Dcitt.  vi.  12.  W/ien 
thou  art  full,  then  bexsare  lest  thoufor- 
Set  the  Lord  thy  God,  and  thjj  heart 
be  lifted  up.  In  a  word,  I  do  not  remem- 
ber one  instance  in  all  the  scripture  of  a 
full  or  prosperous  condttion,  which  was 
ever  so  much  as  the  remote  occasion  of  the 
sinner's  conversion  unto  God  ;  but  1  find  in 
scripture  that  an  afflicted  condition  has 
been  blessed  to  many  for  this  end,  2  Chron. 
xxxiii.  12.  Hos.  v.  15.  Job  xxiii.  14. 
Observe,  4.  The  school  which  St.  Paul 
learnt  this  great  lesson  in,  to  know  how  to 
be  abased,  and  how  to  abound,  and  to  be 
thoroughly  content  in  every  condition  : 
it  was  not  at  Gamaliel's  feet,  but  Christ's 
feet :  J  can  do  all  thinas  throuph  Christ 
.strengthening  vie.  Christ  was  both  his 
tutor  and  his  strengthener,  he  taught  him 
his  lesson,  and  enabled  him  to  practise  it. 
See  here,  1.  That  a  real  christian  is  able 
to  do  all  things,  all  things  that  concern  a 
christian,  all  things  that  belong  to  the  glory 
of  God,  and  his  soul's  salvation  ;  all  things, 
not  in  a  legal,  but  evangelical  sense ;  not 
all  things,  nor  indeed  any  thing,  with  a 
sinless  perfection,  but  all  things  in  respect 
of  his  love  to  the  whole  law,  in  respect  of 
his  purpose  and  resolution,  in  respect  of  his 
desire  and  endeavours. — Again,  J  can  do 
oil  things ;  understand  il  in  an  active 
sense,  I  can  deny  myself,  l)elieve  in  a 
withdrawing  God,  conquer  tiie  world,  sub- 


due nnmortified  corruplion,  and  live  a  life 
of  evangelical  perfection  -.  take  it  also  in  a 
passive  sense,  I  can  suffer  all  things,  I  can 
bear  Christ's  cross,  wear  his  yoke,  endure 
any  thing  lor  him,  or  from  him,  when 
called  forth  to  suHLt.  Note,  2.  That  as 
a  christian  can  do  all  things,  so  his  ability 
to  do  all  things  lies  not  lu  himstit,  but  in 
Christ.  A  believer  receives  an  active  power 
from  Christ,  to  enable  him  to  do  whatever 
he  requires  him  to  do  ;  ability  to  subdue 
corruption,  to  conquer  temptation,  to  bear 
affliction,  and  to  glorify  God  in  every 
condition  :  all  this  is  from  Christ  ;  and  the 
sincere  christian  may  say  with  this  eminent 
saint,  I  can  do  all  things  through  Christ 
that  strengthens  7ne. 

14  Notwithstandiiic:,  ve  have  well 
done  that  ye  did  conimuiiicute  with 
my  affliction.  15  Now,  ye  Pliilip- 
pians,  know  also,  that  in  the  begin- 
ning  of  tlie  ^"spel,  when  I  depart- 
ed from  Macedonia,  no  church 
communicated  with  me  as  concern- 
ing givinir  and  receiving,  but  ye  only. 
16  For  even  in  Thcssalonica  ye  sent 
once  and   again  unto   my  necessity. 

Although  our  apostle  had  declared  in  the 
foregoing  verses,  that  he  had  tully  learnt 
the  lesson  of  contentment  in  all  conditions, 
and  could  bear  poverty  and  want  without 
complaining,  yet  withal  he  assures  them 
here,  that  they  did  well  in  sending  such 
supplies  to  him  in  prison  by  Epaphroditus, 
as  they  had  done  ;  and  thereby  tcstitying, 
by  their  christian  commiseration,  that  they 
shared  with  him  in  his  afflictions  and  suf- 
ferings for  Christ.  Where  note,  1.  The 
apostle's  thankful  acknowledgment  of  the 
Philippians'  present  liberality  towards  him, 
now  in  bonds  for  preaching  the  gospel  to 
them  ;  and  how  he  takes  occasion  from 
t  hence  to  make  an  honourable  mention  of 
their  former  bounty  towards  him,  even  from 
his  first  preaching  of  the  gospel  to  them  ; 
nay,  when  he  was  gone  from  them  at  Phi- 
lippi,  and  preached  to  those  at  Thessalonica, 
yet  did  the  Philippians  send  their  bounty 
after  him  more  than  once,  which  no  other 
church  had  then  done  besides  themselves. 
T.earn  hence,  1.  That  there  is  a  rule  of  equity 
to  be  observed,  as  between  other  relations,  so 
between  ministers  and  people,  that  as  they 
bestow  labour  and  pains,  so  they  should  re- 
ceive encouragement  and  maintenance,  and 
this  not  barely  as  a  gratuity,  but  as  a  due 
debt.     2.  That   the    liufhful    ministers  ot 


432 


PHILIPPIANS. 


Chap.  IV. 


Christ,  though  they  may  challenge  a  supply 
of  temporal  things  from  their  people,  for 
their  spiritual  things,  as  a  due  debt :  yet  do 
they  fully  receive  it,  and  gratefully  ac- 
knowledge it,  to  the  honour  and  commenda- 
tion of  their  people,  with  fervent  prayer  to 
God,  that  it  may  be  a  fruit  redounding 
to  their  account  in  the  great  day  of  account. 
O  ye  Ph'dippians,  know,  that  when  no 
church  connnunicated  with  we,  ye  sent 
once  and  again  to  my  necessities. 

17  Not  because  I  desire  a  gift ; 
but  I  desire  fruit  that  may  abound 
to  your  account.  18  But  I  have 
all,  and  abound  ;  I  am  full,  having 
received  of  Epaphroditus  the  things 
which  were  sent  from  you,  an  odour 
of  a  sweet  smell,  a  sacrifice  accept- 
able, well-pleasing  to  God.  19  But 
my  God  shall  supply  all  your  need, 
according  to  his  riches  in  glory  by 
Christ  Jesus. 

Here  remark,  1.  The  modesty  and  great 
ingenuity  of  the  apostle,  in  assuring  them, 
that  his  praising  their  liberality  so  much 
was  not  upon  design  to  get  more :  Not 
because  I  desire  a  gift ;  that  is,  any  fur- 
ther gift  for  my  own  private  advantage  ;  I 
am  far  from  the  thought  of  spunging  upon 
you  :  but  I  aim  at  your  advantage  in  this, 
that  your  liberality  may  afford  you  the 
fruits  of  a  plentiful  reward  in  the  day  of 
Christ,  who  ivill  not  forget  your  work  and 
labour  of  love  in  7ninistering  to  the  saints. 
Having  thus  guarded  against  all  suspicion 
of  greediness  in  himself,  and  evidenced  that 
his  commending  of  their  liberality  was  not 
upon  design,  he  proceeds  again  to  praise 
their  liberality  yet  farther,  and  extols  it  in 
such  words  as  may  cause  admiration. 
Note,  1.  How  abundantly  satisfied  the 
apostle  was  with  what  he  had  received, 
I  have  all,  and  abound,  I  am  full ;  as  if 
he  had  had  the  treasures  of  the  Indies  in  his 
coffers.  Grace  is  content  with  a  little,  and 
thinks  that  little  an  abundance ;  the  con- 
tented man  only  is  rich.  2.  How  St.  Paul 
gives  an  acknowledgment,  under  his  hand, 
that  Epaphroditus  had  faithfully  delivered 
to  him  the  whole  of  their  charity  sent  by 
him :  /  have  received  of  Epaphroditus 
all  the  things  which  were  sent  from  you. 
Epaphroditus  was  their  chief  minister,  or 
bishop,  a  person  of  great  reputation,  whose 
fidelity  none  could  suspect ;  yet  St.  Paul 
gives  it  under  his  hand,  that  he  had  exe- 
cuted  his  trust  faithfully.     Though  a  man 


be  never  so  trust-worthy  in  himself,  and  be 
never  so  much  entrusted  by  others,  yet  he 
ought,  in  wisdom,  to  guard  against  any 
suspicion  which  may  be  taken  up  against 
his  honesty  and  faithfulness.  Note,  3. 
The  high  expressions  which  St.  Paul  makes 
use  of,  m  setting  forth  the  Pliilippians*  cha- 
nty towards  him  :  he  calls  it  an  odour  of 
sweet  smell,  a  sacrifice  acceptable  and 
well  pleasing  to  God;  the  very  same 
words  here  which  he  makes  use  of,  Ephes. 
V.  2.  where  he  calls  the  death  of  Christ,  a 
sacrifice  and  a  sweet-smelling  savour. 
The  expression  is  borrowed  from  the  Le- 
vitical  sacrifices,  which  were  of  God's  ap- 
pointing and  approving  ;  and  it  imports, 
that  our  charity  expressed  towards  the 
members,  but  especially  the  ministers,  of 
Jesus  Christ,  now  under  the  gospel,  is  as 
acceptable  and  well-pleasing  unto  God  as 
the  sweetest  incense  and  the  fattest  sacri- 
fices were  under  the  law.  Here  observe. 
That  the  Socinians,  to  lessen  the  meritori- 
ousness  of  Christ's  sacrifice,  do  parallel  this 
text  with  that  other,  Eph.  v.  2.  "  Is  the 
death  of  Christ  (say  they)  called  a  sacrifice, 
and  sweet-smelling  savour  >  So  is  the  Phi- 
lippians'  charity  here  called  a  sacrifice,  but 
both  in  a  figurative  and  metaphorical  sense 
only."  But  mark  the  difference;  St.  Paul, 
Eph.  V.  says,  Christ  gave  himself  a  sacri- 
fice, which,  being  once  offered,  was  suf- 
ficient to  take  away  sin,  Heb.  x.  10.  but 
the  Philippians  are  not  said  to  give  them- 
selves a  sacrifice,  but  their  alms  were  as 
grateful  to  God  as  incense.  If  it  be  said, 
from  Rom.  xii.  1.  that  believers  are  re- 
quired to  present  themselves  living  sacri- 
fices unto  God,  and  acceptable  :  I  answer. 
So  they  are,  and  so  they  do  present  them- 
selves gratulatory,  but  not  expiatory,  sa- 
crifices unto  God,  2  Pet.  ii.  5.  Ye  are  a 
royal  priesthood,  to  offer  up  spiritual 
sacrifices,  acceptable  unto  God  through 
Jesus  Christ.  Christ's  oblation  and  sa- 
crifice was  acceptable  for  itself ;  believers, 
and  their  eucharistical  sacrifices,  are  accept- 
able to  God  only  in,  by,  and  through,  our 
Lord  Jesus  Christ,  Heb.  xiii.  By  him  let 
us  offer  the  sacrifice  of  praise  continually. 
Note,  lastly,  The  assurance  which  St.  Paul 
gives  the  Philippians,  that  God  would 
abundantly  recompense  their  charity  into 
their  own  bosoms,  ver.  19.  My  God  will 
supply  all  your  need,  Sfc.  As  if  he  had 
said, "  Do  not  think  you  shall  want,  be- 
cause you  have  liberally  supplied  my  wants; 
no,  my  God  will  supply  you,  for  your 
supplying  me  -.  According  to  his  riches  in 


Cliaj).  IV. 


PHILIPPIANS. 


433 


glori/,  that  is,  according  lo  his  rich  mercy 
and  glorious  grace."  There  is  no  need  to 
be  suppHed  in  the  glory  of  the  next  life, 
but  there  is  a  glory  in  rich  grace,  which 
readily  and  plentifully  supplies  all  the 
needs  in  this  life.  Note,  1.  That  tuch  as 
administer  now  to  the  wants  of  others, 
iiiay  fall  into  want,  and  be  driven  to  straits 
themselves.  2.  That  the  more  forward 
they  have  been  to  supply  the  wants  and 
administer  to  the  necessities  of  others,  in 
the  time  of  their  abundance,  the  more  may 
they  expect  from  the  bountiful  hand  of 
God,  in  the  day  of  their  necessity  and 
distress:  My  God  shall  supplu  all  your 
need,  8(C. 

20  Now  unto  God  and  our  Fa- 
ther be  glory  for  ever  and  ever. 
Amen. 

Note  here,  1.  The  endearing  title  given 
to  Almighty  God,  God  our  Father ;  the 
word  Father  is  a  title  of  great  honour ;  the 
word  our  is  a  word  of  singular  comfort. 
The  appropriating  positive  terms,  mine, 
thine,  ours,  have  a  great  sweetness  in  them, 
and  breathe  abundance  of  affection.  As 
Luther  used  to  say,  •'  The  comfort  of  the 
gospel  lay  in  pronouns  possessive,  when 
we  can  say  with  believing  Thomas,  My 
Lord  and  my  God;  with  blessed  Paul, 
Who  loved  me,  and  gave  himself  for  7ne." 
Learn,  That  God  is  a  Father  in  a  more 
peculiar  and  special  manner  to  all  that  are 
interested  in  his  Son  Jesus  Christ.  The 
word  Father  implies  spiritual  generation, 
that  we  are  begotten  by  him,  and  like  unto 
him  ;  it  implies  vehemency  of  affection, 
no  bowels  comparable  unto  a  father's  ;  it 
implies  designed  benefit  by  correction,  that 
he  exercises  it  unto  profit.  And  in  the 
word  our  is  implied,  that  God  is  the  Father 
of  every  believer,  the  weakest  as  well  as  the 
slrongest  ;  we  are  all  the  children  of  God, 
through  faith  in  Christ  Jesus  :  and  it  points 
out  our  duty  also,  that  as  there  is  one  God 
and  Father  of  all,  so  all  believers  should  be 
of  one  heart  and  of  one  mind  among  them- 
selves. Note,  2.  What  it  is  which  our 
apostle  attributes  and  ascribes  unto  God, 
namely,  glory,  and  Ihatybr  ever  and  ever. 
Glory,  that  is,  the  manifestation  of  all  his 
glorious  excellences  and  perfections.  Learn 
hence.  That  it  is  the  fervent  desire  of  all 
believers  to  have  the  worth  and  excellences 
of  God  everlastingly  acknowledged,  and  in 
;»  boundless  manner  displayed  :  Unto  God 
hr  glory  for  ever  and  ever.     This  word, 

VOL.    II. 


for  Iter  and  ever,  is,  upon  different  ac- 
counts, the  saddest  and  swielest  word  in 
all  the  Bible.  When  applied  to  the  excel- 
lences of  God,  and  our  interest  in  them, 
no  word  like  this  for  comfort.  This  God 
is  our  God  for  ever  and  ever.  O  ravish- 
ing consolation  !  But  when  applied  to  sin- 
ners, and  what  they  suffer  from  God  as  the 
desert,  the  due  desert,  of  their  sins,  then  it 
is  a  word  of  the  saddest  weight,  Ihv.  xiv. 
11.  The  smoke  of  their  torment  ascendeth 
up  for  ever  and  ever ;  2  Thess.  i.  9.  They 
shall  be  punished  with  everlasting  de- 
struction from  the  presence  of  the  Lord. 
'Tis  the  word  for  ever  and  ever  that  sets 
all  hell  a  roaring,  and  it  is  the  same  word 
that  fills  heaven  with  joy  and  rejoicing. 
To  God  and  our  Father  be  glory  for  ever 
and  ever.     Amen. 

21  Salute  every  saint  in  Christ 
Jesus.  The  brethren  which  are  with 
me  greet  you.  22  All  the  saints 
salute  you,  chiefly  they  that  are  of 
Cesar's  household. 

Our  apostle  closes  this  letter  with  re- 
spectful salutations  ;  he  salutes  in  his  own 
name  all  and  every  saint  in  Christ  Jesus  ; 
the  soul  of  the  poorest  and  meanest  saint 
was  not  neglected  by  this  great  apostle  : 
he  loved  the  brotherhood,  the  whole  frater- 
nity of  believers,  the  whole  society  of  saints. 
Ail  church-members  are  saints  by  external 
and  visible  profession,  and  ought  to  be  so 
by  internal  renovation  and  spiritual  regene- 
ration, and  one  as  well  as  the  other  are 
here  saluted  by  the  apostle.  Salute  every 
saint  in  Christ  Jesus.  Next  he  sends  the 
salutations  of  all  the  brethren  that  were 
with  him,  and  of  all  the  saints  that  were 
at  Rome,  all  those  whom  he  had  there 
converted  to  Christianity,  and  particularly 
some  of  those  that  were  in  Nero's  family, 
and  called  here  Cesar's  household.  Where 
note,  1.  That  such  a  mighty  efficacy  had 
the  preaching  of  the  gospel,  accompanied 
with  the  influences  of  the  Holy  Spirit, 
that  it  entered  the  houses  of  the  greatest 
persecutors,  and  changed  the  hearts  of 
some  who  were  most  unlikely  to  receive 
and  entertain  it.  Behold,  here  are  some 
in  bloody  Nero's  family  converted  to 
Christ  by  the  preaching  of  t'«e  gospel  ; 
those  of  Cesar's  household.  Note,  2. 
That  sometimes  God  endues  the  professors 
of  the  gospel  in  general,  and  young  con- 
verts in  particular,  with  such  a  spirit  of 
zeal  and  courage,  magnanimity  and  holy 
2   F 


434 


COLOSSIANS. 


Chap.  I. 


resolution,  that  they  dare  lift  up  a  banner 
for  truth,  and  publicly  own  the  despised 
members  of  Christ,  without  either  shame 
or  fear :  Those  of  Cesar's  houselioUl  do 
greet  and  salute  you. 

23  The  grace  of  our  Lord  Jesus 
Christ  be  with  you  all.     Amen. 

He  shuts  up  all  with  the  usual  apostoli- 
cal valediction  ;  by  grace,  we  are  to  un- 
derstand the  free  favour  of  God,  as  the 
fountain ;  and  all  good  things,  as  so  many 


streams  flowing  from  that  fountain  ;  this  is 
called  the  grace  of  our  Lordjesus  Christ, 
because  purchased  by  his  merit,  and  ap- 
plied by  his  intercession.  This  grace  he 
prays  may  be  with  them  in  the  sweet  ef- 
fects of  it,  and  in  the  sensible  apprehen- 
sions of  it,  to  enlighten,  sanctify,  comfort, 
and  quicken  them  more  and  more :  know- 
ing then  the  exceeding  riches  of  grace 
which  we  have  in  Christ  Jesus  our  Lord, 
let  us  glorify  him,  eminently,  abundantly  ; 
and  as  we  have  all  things  by  him,  let 
us  do  all  things  for  him,  and  to  his  glory. 


EPISTLE   OF   ST.    PAUL 


COLOSSIANS 


Tins  Epistle  was  written  by  St.  Paul  when  lie  was  a  prisoner  at  Rome,  about  the  same  time  in  which 
he  wrote  the  foregoiug  Epistle  to  the  Philippians.  It  is  directed  to  the  Colossians,  that  is,  tlie 
church  of  christians  newly  gathered  in  and  about  the  city  of  Colosse  in  Phrygia,  by  the  preaching 
of  Epaphras ;  St.  Paul  not  having  seen  their  face  in  the  flesh,  cliap.  ii.  1. 

Epaphras  having  founded  a  churcir  here,  and  instructed  tne  Colossians  iu  the  great  and  fundamental 
principles  of  the  christian  religion,  he  left  tliem  for  a  time,  and  went  to  Rome,  and  was  fellow.pri- 
soner  with  St.  Paul  there  In  iiis  absence  from  them,  the  Colossians  were  infested  witli  false  teach- 
ers of  two  sorts.  Some  were  the  jndaizing  doctors,  that  is,  persons  converted  from  Judaism  to  chris- 
tianitv,  who  sought  to  impose  upon  them  circumcision,  and  the  observation  of  the  ceremonial  law, 
long  since  abolished  by  the  death  of  Christ ;  against  these  false  teachers  most  of  tlie  foregoing  epis. 
ties  were  written  and  directed.  The  other  sort  of  false  teachers  against  whom  this  epistle  is  written, 
were  such  persons  as  were  converted  from  gentilism  to  Christianity,  who  obtruded  upon  the  Co- 
lossians their  philosophical  speculations,  and  some  of  their  heathenish  practices,  particularly  their 
worshipping  of  angels,  under  this  notion  then,  (as  the  church  of  Rome  now,)  that  Almighty  GOD 
is  such  an  infinitely  glorious  being,  that  man,  sinful  man,  must  uot  dare  to  approach  him  without 
the  interposure  of  the  angels,  as  mediators  between  God  and  them.  Now,  in  opposition  to  both  these 
sorts  of  false  teachers,  St  Paul  writes  this  Epistle  ;  showing  the  former,  that  christians,  since  the 
death  of  Christ,  lay  under  no  obligation  to  observe  circumcision,  or  any  part  of  the  ceremonial  law  ; 
and  convincing  the  latter,  that  Christ,  and  not  angels,  was  the  appointed  Mediator  between  God 
and  man  ;  and  that  we  being  reconciled  to  God  by  him,  liave  access  through  him  unto  God  in  all 
our  necessities. 


CHAP.  I. 

The  former  part  of  this  chapter  discovers  the  great 
affection  which  St.  Paul  hare  to  the  Colossians, 
both  in  his  thanksgivings  and  prayers  for  them: 
he  gives  thanks  to  God  for  the  spiritual  graces 
conferred  upon  them,  particularly  for  their  faith 
in  Christ,  and  love  to  all  christians,  and  for  their 
holy  fruitfulness  in  good  works  ;  and  prays  fer- 
vently for  their  increase  in  knowledge,  growth 
in  holiness,  courage  under  sufferings:  and  that 
they  might  be  made  every  day  more  and  more 
meet  for  the  glory  of  heaven,  styled  by  him  the 
inheritance  of  the  saints  in  light. 


T>AUL,  an  apostle  of  Jesus  Christ 
by  the  will  of  God,  and  Timo- 
theus  our  brother,  2  To  the  saints 
and  faithful  brethren  in  Christ, 
which  are  at  Colosse  :  Grace  be 
unto  you,  and  peace,  from  God  our 
Father,  and  the  Lord  Jesus  Christ. 

Observe  here,  1.  That  this  epistle  to  the 
Colossians  contains  many  of  thesame  things, 


Chap.  1. 


COLOSSI  ANS. 


435 


and  ol'ten  the  very  same  words,  with  that  to 
the  Ephesians,  particularly   the  salutation 
here  is  the  same  wilh  that  to  the  Ephe- 
sians ;  in   which  note,  1.  The  person   sa- 
luting :    Paul,  once   a   persecutor,  now  a 
professor,  yea,  a   zealous  preacher  of  the 
faith  of  Christ,  dignified  with  the  title  and 
ottice  of  an  aposlle,  an  apostle  of  Jesus 
Christ :  that    is,  called  and    sent    imme- 
diately hy  him  to  plant  and   propagate  the 
christian     faith    throughout    the    fieathen 
world  :  but  bi/  the  will  of  God.     Christ, 
as  the  head  oi  the  church,  is  intrusted  with 
sending  out  ministers  in  his  church  •,  but 
the  Father's  will,  and  Christ's  will,  do  both 
concur  and  fully  agree  in  sending  forth  his 
ministers  to  instruct  and  edify  his  church  : 
and  woe  to  such  as  intrude  themselves  into 
any  office  in  the  church  without  their  call 
and  commission  ;  let  them  expect  a  blow 
instead  of  a  blessing.     Note,  2.  The  apos- 
tle joins  Timothy  in  the  salutation  :  Though 
Timothy  was  not  an  apostle,  or  a  penman 
of  any  part  of  the  scripture,   yet   because 
he  was  well  known  to  the  Colossians,  and 
much  valued  and  esteemed  by  them,  and 
was  a  person  of  eminent  worth  and  excel- 
lency in  himself,  and  of  singular  serviceable- 
ness  to  the  apostle,  he  therefore  calls  him  his 
brother,  being   his  fellow-labourer  in  the 
work  of  the  gospel.     Where  the  great  hu- 
milit}'  of  St.   Paul  is  remarkable  and  wor- 
thy   of    imitation;    who,   though    an  in- 
spired apostle,  extraordinarily  and  imme- 
diately called  by   Christ  himself,  an  aged 
person,  long  engaged  in  the  work  of  Christ, 
yet  is  so  far  from  despising  young  Timothy, 
his  inferior,  greatly  his  inferior  in  all  re- 
spects, that  he  gives  him  all  fitting  respect, 
and  puts  honour  upon  him,  in  calling  him 
his  brother,  they  being  fellow-labourers  in 
the  work  and  service  of  the  gospel.     Note, 
3.  The  persons  saluted  :    the  saints  and 
faithful  brethren  in  Christ,  which  are  at 
Colossc.     He  calls  all  the  members  of  this 
christian  church  by  the  name  of  saints, 
they  all   making  an  outward   and  visible 
profession  of  sanctity  and  holiness ;  and 
many  of  them,  no  doubt,  were  what  they 
professed,  not  only  relative,  but  real  saints  : 
he  styles   them  also  faithful  brethren  in 
Christ,  that  is,  implanted  into  Christ,  some 
by  outward  profession,  others  by  inward 
sanctification  ;  or  the  expression,  saints  in 
Christ  Jesus,  may  intimate  to  us,  that  all 
our  grace  and  sanctity  must  be  exercised  and 
acted  by  strength  derived  from  Christ,  and 
all  our  holiness  be  accepted  in  Christ  Jesus. 
Note,  4.  The  salutation   itself:    Grace  be 


to  you,  and  peace  from  God  our  Father, 
and  the  Lord  Jiuis  Christ.  By  grace, 
understand  the  free  love  and  gracious  favour 
of  God,  together  with  all  the  effects  and 
fruits  of  it :  these  are  wished  from  God  as 
a  father  ;  intimating,  that  God  bestows  not 
his  special  grace  as  a  Creator,  but  as  a  Fa- 
ther in  Christ  :  next  he  wishes  Ihem  peace 
from  our  Lord  Jesus  Christ,  he  being  the 
purchaser  of  our  peace,  upon  whom  was 
laid  the  chastisement  of  our  peace,  and  by 
whom  God  is  at  peace  with  us,  and  recon- 
ciled to  us.  But  why  is  there  no  mention 
of  the  Holy  Ghost,  as  well  as  of  God  the 
Father  and  our  Lord  Jesus  Christ  ?  Be- 
cause it  is  by  the  Spirit  that  God  the  Fa- 
ther and  Jesus  Christ  dwell  in  us,  and  do 
communicate  this  grace  unto  us  ;  so  that 
praying  for  this  grace  is  praying  for  the 
communion  of  tlie  Holy  Ghost. 

3  We  give  thanks  to  God  and 
the  Father  of  our  Lord  Jesus  Christ, 
praying  always  tor  you,  4  Since 
we  heard  of  your  faith  in  Christ  Je- 
sus, and  of  the  love  rvhicfi  ye  have 
to  all  the  saints. 

Our  apostle,  to  give  the  Colossians  a  full  as- 
surance of  thefirmnessof  his  love  unto  them, 
acquaints  them  that  himself  and  Timothy, 
from  the  time  they  heard  of  their  conversion, 
did  never  cease  to  give  solemn  thanks  to  God 
for  it,  and  particularly  for  their  faith  in  Christ, 
and  for  the  love  which  they  bare  to  all 
saints,  to  all  their  brethren  and  fellow-mem- 
bers in  Christ.  Where  note,  1.  The  per- 
son whom  St.  Paul  offers  up  his  prayers  and 
praises,  his  supplications  and  thanksgivings, 
to  ;  and  that  is  God  ;  intimating,  that  re- 
ligious invocation  and  adoration  belong 
only  to  God  ;  not  to  any  creature,  who  can 
neither  know  nor  is  able  to  supply  our 
wants.  This  God,  whom  St.  Paul  prayed 
to,  is  called  the  Father  of  our  Lord  Jesus  ; 
so  he  is  with  respect  both  to  his  divine  and 
human  nature  :  in  respect  to  his  Deity,  he 
is  of  the  same  essence  with  the  Father,  be- 
gotten of  him  from  all  eternity  ;  and,  in 
respect  of  his  humanity,  he  is  his  Father, 
being,  as  a  man,  conceived  by  the  power 
of  the  Holy  Ghost.  Note,  2.  The  mercies 
and  blessings  which  St.  Paul  offers  up  his 
thanksgiving  to  God  for,  and  this  on  the 
behalf  of  the  Colossians ;  in  general  they 
are  spiritual  blessings.  In  particular,  1. 
For  their  faith  in  Christ  Jesus  :  Christ 
alone  is  the  proper  object  of  our  affiance 
and  trust ;  and  by   faith  we  repose  the  en- 


436 


COLOSSIANS. 


Chap.  I. 


(ire  (rust  and  confidence  of  our  souls  upon 
the  sufficiency  of  liis  merits.  2.  For  their 
love  to  all  the  saints.  Where  observe. 
That  faith  and  love  are  inseparable  com- 
panions ;  there  is  a  necessary  connection 
between  them :  faith  without  love  is  no 
living  grace,  love  without  faith  is  no  sav- 
ing grace.  Observe  also,  The  proper  ob- 
ject of  a  christian's  love  :  it  is  the  saints 
as  saints,  (hat  is,  for  their  sanctity  and  ho- 
liness ;  and  (0  ail  (he  saints,  let  their  private 
opinions  and  personal  infirmities  be  what 
they  will.  We  have  heard  of  your  love 
to  all  the  saints :  love  is  that  brotherly 
affection  which  every  true  chris(ian  chiefly 
bears  to  all  his  fellow-members  in  Christ, 
for  his  grace's  sake  ;  now  (he  love  of  grace 
in  another,  being  so  good  an  evidence  of 
the  life  of  grace  in  ourselves,  hence  it  was 
that  St.  Paul,  hearing  of  the  Colossians' 
love  to  all  the  children  of  God,  ceases  not 
to  give  thanks  unto  God  for  it,  as  (he  fruit 
and  evidence  of  their  conversion. 

5  For  the  hope  which  is  laid  up 
for  you  in  heaven,  whereof  ye  heard 
before  in  the  word  of  the  truth  of 
the  gospel :  6  Which  is  come  unto 
\ou,  as  it  is  in  all  the  world  ;  and 
hringeth  forth  fruit,  as  it  doth 
also  in  you,  since  the  day  ye  heard 
of  it,  and  knew  the  grace  of  God  in 
truth  : 

Here,  1.  St.  Paul  discovers  the  motive 
which  excited  the  Colossians  (o  such  stea- 
diness and  constancy  in  the  faith  of  Christ, 
and  in  love  one  to  another ;  and  that  was, 
the  hope  laid  up  for  them  in  heaven,  that 
is,  the  great  and  good  things  here  hoped 
for,  and  there  to  be  enjoyed.  As  the  sin- 
ner's misery  consists  not  in  what  he  feels, 
but  what  he  fears  ;  so  (he  believer's  hap- 
piness lies  not  in  what  he  has  in  hand,  but 
in  what  he  has  in  hope;  (he  reward  which 
encourages  his  perseverance  in  faith  and 
love,  is  laid  up  in  heaven  ;  that  is,  safely 
and  plentifully,  as  a  parent  lays  up  his 
treasures  for  the  use  of  his  children.  It  is 
both  lawful  and  laudable  then  for  christians 
to  have  an  eye  to  the  promised  reward,  as 
an  encouragement  (o  duty  ;  for  the  hope 
•which  is  laid  up  for  you  in  heaven.  Ob- 
serve, 2.  The  means  by  which  they  came 
to  the  knowledge  of  this  hope  :  it  was  by 
the  -word  of  truth,  the  preaching  of  the 
gospel  to  them  by  the  ministry  of  Epa- 
phras ;  this  was  so  exceedingly  blessed  by 


God,  that  thereby  the  saving  hope  of  this 
reward  was  wrought  in  them.  Where 
note.  The  title  given  to  the  gospel :  it  is 
eminently  the  word  of  truth,  having 
Christ  for  its  main  subject,  who  is  the  -way, 
the  truth,  and  the  life,  and  being  confirm- 
ed by  Christ  the  testator's  blood.  Note 
farther.  That  the  preaching  of  this  word  of 
truth,  the  doctrine  of  the  gospel,  is  the 
great  instrumental  mean,  appointed  by 
God,  for  begetting  in  us  a  lively  hope  of  a 
reward  laid  up  for  us  in  heaven  :  For  the 
hope  laid  up  for  you  in  heaven,  whereof 
you  have  heard  before  in  the  word  of  the 
truth  of  the  gospel.  Observe,  3.  The 
commendation  here  given  of  the  gospel, 
which  had  begot  in  these  Colossians  a  lively 
hope  of  the  heavenly  reward.  It  is  com- 
mended, 1.  For  being  one  and  the  same 
gospel  which  was  preached  by  the  apos- 
tles throughout  all  the  world  :  Which  is 
come  unto  you,  as  it  is  in  all  the  world : 
that  is,  with  incredible  swiftness  into  (he  most 
eminent  parts  and  places  of  the  world  then 
known  ;  an  infallible  proof  of  the  divinity 
of  the  gospel,  that  it  was  thus  owned  and 
blessed  of  God.  The  gospel,  at  all  times, 
and  in  all  places,  is  one  and  (he  same  ;  and 
Christ,  when  he  pleases,  can  swifdy  drive 
(he  chariot  of  the  gospel  round  about  the 
world,  and  bring  in  not  only  persons  and 
families,  but  cities,  nations,  and  kingdoms, 
to  the  obedience  of  it.  2.  The  gospel 
preached  to  them  is  commended  for  its 
fruitfulness  :  It  bringeth  forth  fruit,  as  it 
doth  also  in  you,  (ha(  is,  frui{s  of  piety  and 
holiness  toward  God,  and  fruits  of  right- 
eousness and  charity  (owards  man.  Learn 
hence.  That  it  is  matter  of  praise,  and  un- 
speakable thanksgiving,  to  the  ministers  of 
Christ,  when  the  light  of  (he  gospel  breaks 
for(h  among  a  people  wliere  it  never  before 
shined,  and  is  accompanied  with  early  and 
constant  fruits  of  piety,  humility,  faith,  and 
love,  in  the  hearts  and  lives  of  those  to 
whom  it  is  preached.  The  gospel  bring- 
eth forth  fruit,  as  it  doth  also  in  you, 
since  the  day  you  heard  of  it,  Sfc. 

7  As  ye  also  learned  of  Epaphras 
our  dear  fellow-servant,  who  is  for 
you  a  faithful  minister  of  Christ ; 
8  Who  also  declared  unto  us  your 
love  in  the  Spirit.  9  For  this  cause 
we  also,  since  the  day  we  heard  it, 
do  notecase  to  pray  for  you,  and  to 
desire  that  ye  might  be  filled  with 
the   knowledge    of   his   will,  in    all 


Chap.  I. 

uisdoni    and    spiritual 


COLOSSI  ANS. 
utiderstand- 


437 


Observe  here,  1.  The  person  who  first 
preached  the  gospel  of  Christ  to  the  Co- 
lossians,  and  coiiverled  them  (o  the  chris- 
tian laith  :  it  was  Epaphras  ;  A$  ye  learn- 
ed of  Epaphras.  Observe,  2.  'I'he  com- 
mendation given  to  Epaphras,  and  his  cha- 
racter, by  St.  Paul :  he  was  regularly  called 
to  the  work,  and  a  diligent  tellow-labourer 
with  Si.  I'aiil  in  ihe  work  of  preaching  and 
dispensing  the  mysteries  of  the  everlasting 
gospel  to  a  lost  world  :  Who  is  for  you  a 
faithful  iiinusler  of  Christ.  Learn  hence. 
That  the  knowledge  of  lite  and  salvation  is 
onliiiiuily  wrought  in  persons  by  the 
preaching  of  the  gospel,  by  men  called  of 
God  lo  that  sacred  function.  Observe,  3. 
A  particular  instance  of  the  faithfulness  of 
Epaphras  towards  the  Colossians  :  he  de- 
clared unto  St.  Paul  their  love  in  the  Spirit; 
that  is,  tiieir  spiritual  love,  and  fervent  af- 
fection to  hiin,  though  they  had  never 
seen  his  face,  nor  heard  his  voice.  The 
faithful  ministers  and  members  of  Jesus 
Christ  do  affectionately  love  one  another, 
though  they  see  not  the  face  of  each  other  ; 
there  is  no  such  loadstone  of  love  as  the 
grace  of  God.  This  will  draw  forth  the 
heart  and  affections  of  a  believer  to  the  ends 
of  the  earth,  to  pray  for,  to  mourn  over, 
and  to  rejoice  with,  such  of  their  brethren 
as  they  never  saw,  but  of  whose  condition 
they  have  heard.  Observe,  4.  The  kind 
return  which  St.  Paul  makes  to  them  for 
their  love  in  the  Spirit  towards  him  :  For 
this  cause  we  do  not  cease  to  pray  for 
you  ;  there  is  no  such  way  to  attain  an  in- 
terest in,  and  to  obtain  constant  benefit  and 
advantage  by,  the  prayers  of  the  ministers 
of  God,  as  to  be  expressive  of  our  love  and 
atTection  both  to  God  and  them.  Observe, 
5.  The  special  blessings  which  he  prays  for 
on  the  Colossians'  behalf ;  namely,  that 
they  might  be  filled  with  the  knowledge 
of  his  will,  that  is,  attain  to  a  more  per- 
fect and  comprehensive  knowledge  of  God's 
will  and  their  duty,  furnished  with  all  di- 
vine wisdom  and  spiritual  understanding, 
to  regulate  their  lives  according  to  their 
knowledge.  Learn  from  hence.  That  there 
is  a  fulness  of  divine  knowledge,  which  is 
attained  by  none,  but  should  be  aimed  at 
by  all,  seeing  they  that  know  most  of 
God's  word  and  revealed  will,  come  far 
short  of  what  they  should  know.  Learn, 
2.  That  the  knowledge,  wisdom,  and  un- 
derstanding, which  christians  should  espe- 


cially labour  after,  and  attain  unto,  is  of 
things  spiritual  :  That  ye  he  filed  with 
knowledge  and  spiritual  understanding. 
O  let  divine  and  spiritual  knowledge  be  our 
chief  care  and  principal  business  !  It  is 
called  here  spiritual  understanding,  because 
it  is  from  the  Holy  Spirit,  and  conversant 
about  spiritual  things,  which  far  exceeds 
the  most  refined  notions  concerning  other 
things;  and  Christ  tells  us,  that  eternal  lifie 
depends  upon  it,  John  xvii.  3.  spiritual 
knowledge  fits  us  for  the  service  of  God 
on  earth,  and  for  the  sight  ol  God  in 
heaven.  And  Christ  has  told  us,  that  he 
will  take  a  second  journey  from  heaven,  to 
render  vengeance  on  them  which  know  not 
God,  and  on  them  which  do  know  (na- 
tionally) but  obey  not  practically  the  gos- 
pel of  our  Lord  Jesus  Christ,  2  Thess.  i.  8. 

10  That  ye  iiiioh^  walk  worthy  of 
the  Lord  unto  all  pleasing,  being 
fruitful  in  every  good  work,  and  in- 
creasing in  the  knowledge  of  God  : 

Here  the  apostle  sets  down  the  end  of  his 
prayer  in  the  fore- mentioned  manner  for 
the  Colossians,  why  he  desired  that  their 
knowledge  should  so  exceedingly  increase  ; 
it  was  in  order  to  practice  ;  that  they  might 
walk  worthy  of  the  Lord  unto  all  pleas- 
ing, and  be  fruitful  in  every  good  work  ; 
this  is  the  true  end  of  knowledge,  practical 
obedience.  All  knowledge  without  this 
makes  a  man  like  Nebuchadnezzar's  image, 
with  an  head  of  gold,  and  feet  of  clay. 
Some  persons  study  to  know,  only  to  know; 
that  is  curiosity :  others  endeavour  to  know, 
only  to  make  themselves  known  ;  that  is 
vain-glory.  But  to  know,  that  we  may 
practise  what  we  know,  this  is  gospel  duty. 
Quest.  But  how  can  any  person  be  said  to 
walk  worthy  of  the  Lord  ?  Ans.  Not 
with  a  worthiness  of  merit,  but  with  a  wor- 
thiness of  meetness,  when  we  walk  as  it  is 
meet  and  fit  for  persons  professing  godli- 
ness to  walk  ;  when  we  walk  as  becometh 
the  gospel  of  Jesus  Christ,  in  obedience 
to  his  precepts,  in  imitation  of  his  pattern, 
answerable  to  the  helps  and  supplies  of 
grace  which  the  gospel  affords,  and  an- 
swerable to  the  high  and  glorious  hopes 
which  the  gospel  raises  us  to  the  expecta- 
tion of;  this  is  to  walk  worthy  of  the 
Lord  unto  all  pleasing.  The  second 
branch  of  the  apostle's  "prayer,  on  behalf 
of  these  Colossians,  was,  that  they  might 
he  fruitful  in  every  good  work,  that  is, 
labour  after  an  universal  fruitfulness  in  good 
works.     By  good  works,  he  undoubtedly 


438 


COLOSSIANS. 


Chap.  I. 


means  works  of  piety  towards  God,  works 
of  righteousness  towards  our  neighbours, 
works  of  sobriety  towards  ourselves,  works 
of  charity  towards  ail.  By  fruitfulness  in 
these  good  works,  he  means  an  unwearied 
diligence,  and  persevering  constancy,  in 
the  doing  of  them  ;  that  our  fruitfulness 
be  an  universal  fruitfulness,  an  humble  and 
self-denying  fruitfulness,  a  proportionable 
fruitfulness,  an  abounding  and  abiding  fruit- 
fulness ;  this  is  to  be  fruitful  in  every  good 
work.  The  third  request,  which  in  this 
verse  he  puts  up  for  them,  is,  that  they 
may  increase  in  the  knowledge  of  God. 
As  fruitfulness  in  good  works  makes  much 
for  the  increase  of  knowledge,  so  increasing 
in  knowledge  will  contribute  very  much  to- 
wards our  fruitfulness  in  good  works  ;  the 
way  to  grow  in  grace  is  to  grow  in  t/ie 
knowledge  of  our  Lord  Jesus  Christ, 
2  Pet.  iii.  18. 

1 1  Strengthened  with  all  might, 
according  to  his  glorious  [lower, 
unto  all  patience  and  long-suffering 
with  joyfulness  ; 

In  the  former  verses,  prayer  was  put 
up  to  God  by  St.  Paul,  to  enable  the  Co- 
lossians  to  do  his  will,  his  whole  will  ac- 
ceptably ;  in  this  verse  he  pleads  with 
God,  to  strengthen  them  with  an  almighty 
power  to  bear  afflictions,  the  sharpest  and 
longest  afflictions,  patiently  and  joyfully  ; 
Strengthened  with  all  might,  unto  all 
patience  -with  jot/fulness.  Learn  hence, 
1.  That  the  cross  of  Christ,  or  sufferings 
for  Christ,  are  unavoidable,  but  not  unsup- 
portable ;  though  they  will  shock  an  ordi- 
nary patience,  and  constancy  of  mind,  yet 
might,  all  might,  power,  glorious  poxver, 
which  is  here  prayed  for  us,  and  elsewhere 
promised  to  us,  can  and  will  enable  us  to 
stand  under  them !  Glorious  power  will 
be  victorious  power.  Learn,  2.  That  pa- 
tience, much  patience,  very  much  patience, 
yea,  all  patience,  is  needful,  nay,  absolute- 
ly and  indispensably  necessary,  to  enable 
a  christian  to  bear  some  trials,  and  to  glo- 
rify God  in  an  afflicted  condition.  All  pa- 
tience, I  say,  is  necessary  in  order  to  the 
cheerful  bearing  of  afflictions,  that  is,  pa- 
tience at  all  times,  patience  under  all  crosses, 
patience  (if  possible)  without  any  mixture 
of  impatience;  patience  that  may  give  a 
man  the  possession  of  himself,  and  quiet  the 
whole  man,  the  tongue,  the  hand,  and  the 
heart ;  such  measures  and  degrees  of  pa- 
tience as  will  keep  the  heart  from  sinking, 


the  tongue  from  complaining,  the  hand 
from  revenging.  Lord  !  grant  that  when- 
ever any  of  thine  are  called  forth  to  suffer, 
either  for  thee,  or  from  thee,  they  may  be 
strengthened  with  all  might,  according 
to  thy  glorious  power,  unto  all  patience 
and  long-suffering  with  joy  fulness. 

12  Giving  thanks  unto  the  Fa- 
ther, which  hath  made  us  meet  to 
be  partakers  of  the  inheritance  of 
the  saints  in  light; 

Our  apostle  having  prayed  for  the  Co- 
lossians,  in  the  foregoing  verses,  here  breaks 
forth  into  the  duty  of  thanksgiving  on  their 
behalf.  Giving  thanks  unto  the  Father, 
Sfc.  Where  note,  1.  A  description  of 
heaven,  or  the  blessed  state  of  good  men  in 
another  world  :  'tis  an  inheritance,  an  in- 
heritance of  saints,  and  an  inheritance 
in  light.  I.  'Tis  an  inheritance :  now 
that  is  a  possession  only  proper  to  children, 
Hoereditas  filiis  debetur,  non  servis. 
'Tis  an  unmerited  and  undeserved  posses- 
sion, and  'tis  the  best  donative  that  a  father 
has  to  give  unto  his  children.  Particular- 
ly, This  inheritance  of  heaven,  which  God 
gives  to  all,  and  yet  to  every  one  of  his 
children,  is  the  freest,  the  surest,  the  most 
satisfying,  the  most  delightful  and  durable, 
inheritance.  2.  Heaven  is  the  inheritance 
of  saints,  or  of  holy  persons,  only  ;  such  as 
are  really  holy,  universally  holy,  persever- 
ingly  holy,  to  them,  and  only  to  them,  does 
it  belong:  'tis  purchased  for  them,  'tis  pro- 
mised to  them,  'tis  given  to  them,  they 
have  already  the  first-fruits  of  it  in  the 
Spirit's  inhabitation,  which  is  given  to 
them  as  an  earnest  of  heaven  ;  it  is  pre- 
pared for  them,  and  they  are  prepared  for 
that ;  and  it  shall  be  finally  adjudged  to 
them  at  the  great  and  last  day.  3.  "Tis  an 
inheritance  in  light,  that  is,  an  inheritance 
with  God  ;  an  inheritance  in  joy,  an  in- 
heritance in  glory,  and  a  common  inherit- 
ance for  all  the  saints.  As  the  light  of 
the  sun  is  a  common  blessing  to  all  that 
have  eyes  to  see  it,  and  every  person  in  a 
room  has  the  benefit  of  the  light  of  the 
candle,  as  if  he  enjoyed  it  by  himself 
alone ;  so  is  the  inheritance  of  heaven,  it  is 
fully  and  entirely  enjoyed  by  all  the  saints, 
as  if  there  was  but  one  to  possess  and  enjoy 
it.  Note,  2.  The  qualification  of  the  per- 
sons who  may  upon  good  grounds  expect 
to  be  made  partakers  of  this  glorious  inhe- 
ritance when  they  die  ;  namely,  such,  and 
only  such,  as  by  the  assistance  of  God's 


Chap.  I. 


COLOSSIANS. 


430 


grace,  and  (he  concurrence  of  their  own 
care  and  endeavours,  are  made  7neet,  that 
is,  fit,  prepared,  and  ready,  for  this  inhe- 
ritance, whilst  they  hve.  Our  persons 
must  be  justified  by  the  blood  of  Christ, 
our  natures  renewed  by  the  grace  and 
Spirit  of  Ciirist,  and  our  hves  daily  more 
and  more  conlbrmed  to  the  doctrine  and 
example  of  Christ,  or  we  can  never  partake 
of  this  inheritance;  without  likeness  to 
God,  we  can  have  no  expectation  of  living 
with  him.  Note,  3.  The  duty  belonging 
to  and  expected  from  them  whom  the  Fa- 
ther has  made  meet  for  this  glorious  inhe- 
ritance, and  that  is,  the  duty  of  eternal 
thanksgiving:  Giving  thanks  to  the  Fa- 
ther, xvho  hath  made  us  meet.  As  none 
shall  enjoy  this  inheritance  but  such  as  are 
made  meet  for  it ;  so  those,  all  those,  who 
are  made  meet  for  it,  must  ascribe  their 
meetness  unto  God,  and  give  him  thanks 
for  it.  'Tis  a  spiritual  blessing,  'tis  a  trans- 
cendent favour,  'tis  a  discriminating  favour, 
'lis  an  everlasting  favour:  eternity  will  be 
too  short  to  spend  in  the  admiration  of  it, 
and  in  gratulations  for  it ;  let  such  of  us 
as  are  interested  in  it,  now  begin  the 
work  upon  earth,  of  giving  thanks  to  the 
Father,  for  making  us  meet  to  be  par- 
takers of  the  inheritance  of  the  saints  in 
light. 

13  Wlio  hath  delivered  us  from 
the  power  of  darkness,  and  liath 
translated  ms  into  the  kingdom  of 
his  dear  Son  ; 

In  these  words  our  apostle  declares  how 
God  makes  his  children  and  people  meet 
for  the  inheritance  of  heaven  and  eternal 
glory,  namely,  by  bringing  them  out  of 
that  dark  state  of  heathenism,  sin,  and  mi- 
sery, in  which  they  lay,  and  translating 
them  into  a  state  of  grace,  called  here,  the 
kingdom  of  God's  dear  Son.  Who  hath 
delivered  us  frotn  the  power  of  darkness  : 
Here  we  have  the  deliverer,  God  the  Father, 
ver.  10.  he  delivered  its ;  all  that  are  made 
meet  for  the  inheritance  in  light,  were  once 
under  the  power  of  spiritual  darkness.  The 
deliverance  itself,  and  the  manner  of  the 
deliverance  ;  he  hath  rescued  us  by  a  strong 
hand,  as  the  word  imports,  as  Lot  was  de- 
livered out  of  Sodom.  Note,  1.  That  the 
state  which  every  soul  is  in  by  nature,  is  a 
slate  of  darkness  :  sin  originally  springs 
from  darkness,  it  naturally  delights  in  dark- 
ness, it  ultimately  leads  to  eternal  darkness. 


Note,  2.  Tliat  it  is  God,  and  God  alone, 
that  can  deliver  a  soul  from  the  power  of 
spiritual  darkness.  3.  That  no  power  short 
of  almighty  power  in  God,  is  able  to  de- 
liver a  sinner  from  the  dominion  of  sin, 
and  the  power  of  spiritual  darkness  ;  such 
is  the  ignorance  and  blindness  of  the  un- 
derstanding, such  is  the  rebellion  that  is 
found  in  the  sinner's  will,  so  great  the  irre- 
gularity and  disorder  of  the  affections,  and 
indeed  of  the  whole  soul,  that  the  sinner  is 
not  only  unable  to  deliver  himself,  but 
stands  in  a  direct  opposition  to  the  grace  of 
God,  which  offers  to  work  deliverance  for 
him,  till,  of  unwilling,  he  is  made  willing, 
in  the  day  of  Christ's  power,  Psal.  ex.  3. 
And  translated  us  into  the  kingdom  of 
his  dear  Son  ;  that  is,  brought  us  into  a 
gospel  state,  made  us  members  and  subjects 
of  his  kingdom  of  grace,  and  heirs  of  his 
kingdom  of  glory.  Learn,  1.  That  Christ 
was  God's  Son,  his  dear  and  only  Son,  the 
Son  of  himself,  and  the  Son  of  his  bosom- 
love  :  he  is  called  his  Son,  being  so  by  an 
eternal  and  ineffable  generation  ;  not  upon 
the  account  of  his  miraculous  conception 
only,  nor  in  regard  of  his  sanctification  and 
mission  only,  nor  in  regard  of  his  resurrec- 
tion chiefly,  nor  in  regard  of  the  dignity 
of  his  person,  nor  in  regard  of  the  dearness 
of  his  person  ;  but  he  is  very  God  of  very 
God,  begotten  of  his  Father,  by  whom  all 
things  were  made  ;  and  accordingly  he  is, 
for  nature  co-essential,  for  dignity  co-equal, 
and  for  duration  co-eternal,  with  the  Fa- 
ther, and,  consequently,  truly  and  really 
God  ;  and  he  that  denieth  the  divinity 
of  the  Son,  in  God's  account  denieth  the 
Father  also.  Learn,  2.  That  Christ,  as 
God's  dear  Son,  is  a  spiritual  King,  and 
exercises  a  kingly  power  in  and  over  the 
souls  of  those  whom  he  hath  delivered  from 
the  power  of  darkness.  Learn,  3.  That 
such  as  are  subjects  of  his  kingdom  of 
grace,  shall  certainly  be  translated  into  his 
kingdom  of  glory. 

14  In  whom  we  have  redemption 
through  his  blood,  even  the  forgive- 
ness of  sins  ; 

Here  our  apostle  further  declares  how 
we  are  made  meet  for  the  inheritance  of 
heaven,  and  delivered  from  the  power  of 
darkness  ;  namely,  hi/  our  redemption  in 
Christ  from  sin,  Satan,  death,  and  wrath  ; 
by  a  price  paid  by  the  Mediator  to  the 
justice  of  God  his  Father.  In  whom  loe 
have  redemption,  that  is  the  fruit  and  be- 


440 


COLOSSIANS. 


Chap. 


nefit  of  Christ's  redemption,  which  emi- 
nently consists  in  remission  of  sin.  Note 
here,  1.  The  deplorable  state  into  which 
the  whole  race  of  mankind  was  brought 
by  sin,  namely,  a  state  of  slavery,  and  spi- 
ritual captivity  unto  sin  :  redemption  sup- 
poses this  ;  slaves  and  captives  need  a  re- 
deemer, none  else.  2.  That  there  was  no 
delivery  from  this  slavery  but  by  a  price 
paid  to  the  justice  of  God  :  redemption  is 
a  delivery  by  ransom  and  price.  3.  That 
no  other  price  did,  or  could,  redeem  us 
from  our  miserable  captivity,  but  the  blood 
of  Christ ;  we  have  redemption  through  his 
blood.  4.  That  although  Christ  did  pay 
this  ransom  unto  God,  and  not  to  Satan, 
whose  enslaved  captives  we  are,  yet  by 
virtue  of  the  ransom  paid,  we  are  delivered 
from  Satan's  slavery,  and  sin's  dominion  : 
when  God  the  judge  was  once  satisfied, 
Satan  the  gaoler  had  nothing  to  do  to  de- 
tain and  keep  us  any  longer  in  prison.  5. 
That  forgiveness  of  sin,  or  a  full  and  final 
discharge  from  sin's  guilt,  and  from  all  ob- 
noxiousness  to  God's  wrath,  was  one  spe- 
cial fruit  of  Christ's  redemption  :  he  died  to 
deliver  us  from  the  wrath  of  God,  and  from 
the  rage  of  our  lusts  too,  otherwise  he  had 
but  sealed  us  a  patent  to  sin  with  impu- 
nity. 

15  Who  is  the  image  of  the  invi- 
sible God,  the  first-born  of  every 
creature : 

The  apostle  having  mentioned  our  re- 
demption in  the  former  verse,  describes  the 
.  person  of  our  Redeemer  in  this  and  the  fol- 
lowing verses,  in  such  lofty  characters,  as 
evidently  bespeak  him  to  be  a  divine  per- 
son, truly  and  really  God,  and  consequent- 
ly the  fittest  person  to  undertake  so  great  and 
glorious  a  work,  as  the  redemption  and  sal- 
vation of  a  lost  and  perishing  world.  Note 
here,  1.  The  Redeemer  described  by  his 
eternal  relation  to  God  :  he  is  the  image 
of  the  invisible  God,  that  is,  his  natural 
and  essential  image ;  this  he  is,  in  respect 
of  his  eternal  generation,  as  God  :  as  a 
child,  whom  we  call  the  express  image  of 
the  father,  is  of  the  same  nature  with  his 
father,  so  is  Christ  of  the  same  essence  and 
nature  with  God  ;  his  nature  is  the  same, 
his  attributes  are  the  same,  his  works  the 
same,  the  worship  given  him  the  same ; 
faith  and  afiiance  in  him  the  same  :  John 
xiv.  1.  Ye  believe  i?i  God,  believe  also 
in  tnc.  Again,  Christ  is  the  image  of  the 
invisible  God,  as  God-man :    by  him,  as 


a  lively  image,  did  God  the  Father  set  forth 
unto  us  his  glorious  attributes  of  wisdom, 
mercy,  righteousness,  and  power.  The 
first  person  in  the  Godhead  is  called  invi- 
sible to  tiie  patriarchs ;  but  the  Son  fre- 
quently appeared,  as  a  preludium  to  his 
incarnation,  in  which  he  appeared  visibly 
to  all.  Note,  2.  Christ  is  here  described, 
as  by  his  eternal  relation  to  God  so  by  his 
eternal  relation  to  the  creatures  :  He  is  the 
frst-born  of  every  creature;  that  is,  1. 
He  was  before  every  creature,  and  therefore 
he  himself  cannot  be  a  creature  :  the  apostle 
says  expressly,  ver.  17.  That  he  is  before 
all  things,  that  is,  Christ  had  a  being  be- 
fore there  was  any  created ;  he  was  befoie 
all  creatures,  both  in  point  of  dignity  and 
in  point  of  duration.  Thus,  Rev.  iii.  14. 
Christ  calls  himself  the  Beginning  of  the 
creation  of  God,  that  is,  the  principal  and 
efficient  cause  of  the  creation,  and  so  could 
not  be  a  creature  himself,  but  consequently 
must  of  necessity  have  been  God  from  all 
eternity  with  the  Father ;  or  else,  2.  By 
the  First-born  of  every  creature,  may  be 
understood,  that  he  was  the  Lord  and  heir 
of  all  the  creatures ;  in  allusion  to  the  first- 
born among  the  Jews  of  old,  who  were 
lords  over  their  brethren.  Gen.  xxvii,  37. 
Behold  I  have  made  him  thy  lord;  the 
firstborn  is  natural  heir,  and  heir  did  an- 
ciently signify  lord.  Now  Christ  is  said, 
in  Acts  X.  39.  to  be  Lord  of  all ;  and  Heb. 
i.  2.  he  is  called  heir  of  all  things.  Now, 
how  well  may  Christ  be  said  to  be  the 
Lord  and  Heir  of  all  things,  when  all  things 
were  made  by  him,  and  without  him  was 
not  any  thing  made  that  was  made  I 
Learn  hence.  That  the  Socinians  have  no 
ground  from  this  text  to  reckon  Christ 
among  the  number  of  creatures,  he  having 
a  being  antecedent  to  all  creatures ;  yea, 
being  Lord  of  the  whole  creation  ;  and  ac- 
cordingly the  apostle,  styling  him  here  the 
First-born  of  every  creature,  never  de- 
signed to  insinuate,  that  the  Son  of  God  is  a 
creature,  as  most  evidently  appears  by  the 
next  verses. 

16  For  by  him  were  all  things 
created,  that  are  in  heaven,  and  that 
are  in  earth,  visible  and  invisible, 
whether  they  be  thrones,  or  domi- 
nions, or  principalities,  or  powers  : 
all  things  were  created  by  him,  and 
for  him  :  17  And  he  is  before  all 
things,  and  by  him  all  things  con- 
sist : 


Chap.  I. 


COLOSSIANS. 


411 


Mark  the  connection,  The  apostle  affirms 
Christ  to  be  llie  first-born  of  every  crea- 
ture, namely,  because  6j/  him  were  all 
things  crcalcd,  and  by  him  all  things 
ciMisist ;  now,  if  ail  things  were  created 
by  him,  surely  he  himself  cannot  be  a  crea- 
ture. And  thus  the  sense  of  the  apostle's 
words  run  easy  :  Christ  is  the  image  of 
the  invisible  God,  the  heir  and  lord  of  the 
whole  creation,  for  by  him  all  things  were 
created  :  he  that  created  all  creatures,  can- 
not himself  be  a  creature  ;  for  it  is  impos- 
sible that  any  creatine  should  create  itself. 
Mark  further,  Christ  is  here  represented  as 
creator  of  the  universe  ;  all  things  were 
created  by  him  in  heaven  and  in  earth,  all 
the  angels  in  their  several  orders,  degrees, 
and  dignities.  2.  As  he  represented  the 
creator,  so  likewise  the  upholder,  of  every 
creature;  as  by  him  were  all  things 
created,  so  by  him  do  all  things  consist. 
3.  He  is  set  iorth  as  the  last  end  of  ail  the 
creatures,  all  things  were  created  for  him, 
as  well  as  by  him.  Learn  hence,  1.  That 
all  created  beings,  from  the  vilest  worm  to 
the  brightest  angel,  are  the  workmanship 
of  Christ's  hand  ;  they  are  not  only  crea- 
tures, but  his  creatures  ;  he  is  their  omnipo- 
tent Creator,  and  their  rightful  Lord.  Learn, 
2.  That  all  things  are  created  for  him, 
as  well  as  by  him,  for  the  manifestation  of 
his  own  glory,  as  God  ;  he  that  was  the 
first  Cause  must  be  the  last  End  ;  and  ac- 
cordingly all  the  creatures  throughout  the 
wliole  creation  do  give  glory  unto  Christ, 
some  in  an  active  way,  as  angels  and  saints  ; 
some  in  a  passive  way,  as  damned  men  and 
devils ;  some  in  an  objective  way,  as  sun, 
moon,  and  stars ;  giving  us  occasion  to 
glorify  the  power  and  wisdom  of  the  Creator. 
Learn,  3.  That  seeing  the  whole  creation 
was  at  first  made,  and  is  still  upheld,  by  the 
power  of  Christ,  it  proves  him  to  be  evident- 
ly and  undeniably  God  :  He  that  createth 
all  things,  and  upholdeth  all  things  by  the 
word  of  his  power,  is  and  must  be  God. 
Vain  here  is  the  Socinian  evasion,  who,  by 
creation,  understand  a  renovation  of  the 
inmd,  and  a  reformation  of  the  manner  of 
men  by  the  gospel ;  for  Christ  is  here  said 
to  create  all  things  in  heaven,  that  is,  par- 
ticularly the  angels  in  heaven  ;  but  they, 
having  kept  their  first  station,  wanted  no  re- 
novation, so  that  it  must  be  understood  of 
the  first  creation  of  the  natural  world,  and 
not  of  the  renovation  of  the  moral  world. 
God  forgive  these  men's  perverting  and  bold 
practising  upon  the  Scriptures.  Can  any 
sensible  man   persuade  himself,  that  when 


St,  Paul  says,  That  all  things  were  created 
by  Christ,  in  heaven  and  earth,  thrones, 
dominions,  principalities,  and  powers, 
that  the  apostle  should  mean  no  more  than 
the  moral  renovation  of  the  world  below, 
by  the  preaching  of  the  gospel,  in  which 
the  angels  were  not  concerned  ?  For 
though  Christ  was  an  head  of  confirma- 
tion to  them,  yet  had  they  no  need  of  a 
renovation,  or  being  made  new,  having  al- 
ways kept  their  first  station. 

18  And  he  is  the  head  of  the 
body,  the  church  ;  who  is  the  begin- 
ning, the  first-born  from  the  dead  ; 
that  in  all  things  he  might  have  the 
pre-eminence. 

Our  apostle  having,  in  the  foregoing 
verses,  described  what  Christ  is  in  himself^ 
comes  next  to  describe  him  with  relation  to 
his  church,  showing,  I.  That  he  is  her  head, 
he  is  the  head  of  the  body,  the  church ; 
as  the  head  and  the  members  make  one 
body,  so  Christ  and  his  people  constitute 
one  church ;  he  is  of  the  same  nature,  as 
man,  with  his  church,  he  poureth  forth  of 
the  same  Spirit  upon  his  church,  he  is  both 
an  head  of  authority,  and  an  head  of  in- 
fluence to  his  church  ;  he  sympathizes 
with  her  in  all  her  sufferings  on  earth,  and 
longs  for  the  full  fruition  and  final  enjoy- 
ment of  her  in  heaven.  2.  He  is  the  be- 
ginning of  the  christian  church,  the  root, 
the  fountain,  and  foundation,  of  if;  the 
active  beginning,  or  the  first  principle  or 
author  of  it;  and  of  all  those  influences 
of  grace  and  spiritua'  life  which  do  ani- 
mate and  enliven  if.  3.  He  is  called  the 
first-born  from  the  dead.  1.  Because  he 
was  the  first  that  arose  to  an  immortal  life  ; 
never  to  die  more;  all  others  (hat  were 
raised  to  life,  besides  him,  died  again,  but 
death  had  no  more  dominion  over  him. 
Again,  2.  Because  he  was  the  principal 
and  efficient  cause  of  their  resurrection  ;  all 
that  were  raised  before  him,  were  raised  by 
him,  by  a  power  derived  from  him.  And, 
3.  Because  he  is  the  pattern  and  exemplary 
cause  of  the  resurrection,  his  members  are 
not  only  raised  by  him,  but  like  unto  him, 
Phil.  iii.  2L  Fashioned  like  unto  his  glo- 
rious body.  Was  his  body  raised  substan- 
tially the  same  ?  So  shall  ours  be.  Was 
his  body  wonderfully  improved  by  the  re- 
surrection ?  So  shall  ours  in  point  of 
purity  and  spirituality,  in  point  of  power 
and  activity,  in  point  of  immortality  and 
incorruptibility.     Was  his  body   raised  !o 


442 


COLOSSIANS. 


Chap.  I. 


be  eternally  glorified  r  So  shall  ours. 
How  fitly  then  is  our  Lord  here  called  the 
first-born  from  the  dead?  Even  herein 
he  had  the  pre-eminence. 


19 

For 

it 

pleased 

the 

Father 

that 

ill 

him 

should 

all 

fulness 

(iwell 

; 

Still  our  apostle  proceeds  in  describing 
the  person  ot  our  Redtemer,  and  the  admi- 
rable qualifications  found  in  him  for  the 
work  and  service  of  our  redemption ;  he 
declares  here,  that  there  was  a  perfect  and 
complete  fulness  of  all  divine  graces  and 
excellences  dwelling  in  the  Mediator,  and 
that  by  the  pleasure  and  appointment  of 
God  the  Father  ;  there  is  in  him  a  fulness 
of  merit  for  justification,  a  fulness  of  grace 
for  our  sanctification,  a  fulness  of  wisdom 
for  our  direction,  a  fulness  of  power  for  our 
preservation,  a  fulness  of  mercy,  pity,  and 
compassion,  to  relieve  and  succour  us  in 
all  our  distresses.  And  this  fulness  which 
is  in  Christ,  is  an  original  and  independent 
fulness,  and  it  is  an  infinite  and  inexhausti- 
ble fulness ;  It  is  a  complete  and  compre- 
hensive fulness,  and  it  is  a  ministerial  ful- 
ness :  the  fulness  that  is  in  him  of  grace 
and  comfort,  is  on  purpose  to  communi- 
cate unto  us,  to  be  dispersed  and  given 
forth  to  all  the  members.  No  sooner  had 
our  apostle  said,  that  he  is  the  head  of  the 
body,  the  church  ;  but  he  instantly  sub- 
joins, that  it  pleased  the  Father,  that  in 
him  should  all  fulness  dwell,  namely,  for 
his  church's  benefit  and  advantage.  Learn 
hence.  That  lor  any  one  to  be,  or  pretend 
to  be,  the  church's  head,  it  is  necessary  that 
he  be  endued  with  all  fulness  of  the  God- 
head, and  of  all  ministerial  graces  ;  and 
therefore  it  is  the  highest  degree  of  blas- 
phemy in  the  pope,  a  vain,  sinful  man,  to 
assume  this  title  to  himself,  being  destitute 
of  this  divine  fulness:  full  indeed  he  is, 
but  full  of  pride,  full  of  sin,  full  of  himself; 
and  without  repentance  for  this  and  his 
other  blasphemies,  will,  at  length,  be  full 
of  wrath. 

20  And,  having  made  peace 
throiigii  the  blood  of  his  cross,  by 
him  to  reconcile  all  things  unto 
himself;  by  him,  /  say,  whether 
they  be  things  in  earth,  or  things  in 
heaven. 

Here  one  special  reason  is  assigned  why 
all  fulness  dwelt  in  our  Lord  the  Redeemer, 


namely,  to  fit  him  for  the  great  work  and  of- 
fice of  a  Mediator  or  Reconciler,  that  so  he 
might  happily  make  up  that  breach  which  sin 
had  made  between  God  and  the  world,  hav- 
ing removed  the  enmity  which  was  betwixt 
them  by  his  death  and  sufferings,  called  here 
the  blood  of  his  cross,  that  is,  the  blood 
whichhefreely  and  voluntarily  shed  upon  the 
cross.  Note  here,  L  That  God  and  man 
were  once  friends,  though  soon  by  sin  made 
enemies:  reconciliation  do{hs{}ppose  an  an- 
tecedent friendship.  Note,  2.  That  though 
man  was  first  in  the  breach,  yet  God  was 
first  in  the  offer  of  reconciliation  :  If 
pleased  the  Father  by  him  to  reconcile  all 
things  to  himself.  Note,  3.  That  as  there 
was  no  possibility  of  ever  making  up  this 
breach  but  by  a  Mediator,  so  no  person  in 
heaven  or  earth  was,  or  could  be  found, 
in  all  things  fitted  or  furnished  for  the  work 
of  a  Mediator,  but  only  Christ ;  By  him 
to  reconcile  all  things  to  himself.  Note,  4. 
The  universality  of  the  subject  reconciled; 
all  things  both  in  heaven  and  earth.  By 
things  in  heaven.  1.  Some  understand 
the  blessed  angels;  but  there  being  no 
breach  between  God  and  them,  Christ  was 
not  the  author  of  reconciliation,  though  he 
was  an  head  of  confirmation,  to  them. 
Olhers  understand  the  reconciliation  be- 
tween the  angels  and  man,  thus:  whilst 
man  continued  in  his  obedience  to  God, 
angels  and  men  were  in  a  state  of  perfect 
friendship  one  with  another ;  but  when 
man  rebelled  against  God,  the  angels  be- 
came averse  to  man  for  that  rebellion  ;  but 
God  being  reconciled  to  man  by  the  death 
of  his  Son,  the  angels  are  become  friends 
and  ministering  spirits  to  us,  and  both  they 
and  we  constitute  one  church  under  Christ 
the  head  thereof;  thus  Christ  reconciled  all 
things  in  heaven  and  earth,  that  is,  the  an- 
gels in  heaven  he  has  reconciled  to  man  on 
earth.  But,  2.  Others  by  things  in  hea- 
ven, do  not  understand  the  angels,  but  the 
saints  departed  ;  the  patriarchs,  prophets, 
and  all  the  faithful  now  in  heaven,  or  here 
on  earth,  they  were  all  reconciled,  in  order 
to  their  being  saved  ;  intimating,  that  the 
blood  of  Christ  did  expiate  the  guilt  of 
those  persons  who  lived  before  him,  as  well 
as  of  those  that  died  after  him :  he  recon- 
ciled all  things  in  heaven  and  earth,  capa- 
ble of  reconciliation,  appointed  to  if,  and 
that  stood  in  need  of  it.  Note  lastly.  The 
instrumental  means  by  which  all  this  was 
effected,  namely,  by  the  blood  of  the 
cross  ;  to  make  up  the  breach  betwixt  God 
and  the  fallen  creature,  cost  the  Mediator 


Chap.  I.  COLOSSIANS. 

no  less  than  his  precious  blood.  Lord  ! 
who  can  look  upon  sin  as  any  other  than 
an  infinite  and  miinense  evil,  which  cost 
the  Son  of  God  his  Ht'e  to  expiate  the  guilt 
of  it }  How  can  a  little  sin  be  committed 
against  a  great  God  ? 

21  And  \o»i,  that  were  sometime 
alienated,  and  enemies  in  your  mind 
l)V  wicked  works,  yet  now  hath  he 
reconciled,  22  In  the  body  of  his 
flesh  througii  death,  to  present  yon 
holy,  and  nnhlameable,  and  uiire- 
proveable  in  his  sight  ; 

St.  Paul  having  treated  of  Christ's  works 
of  reconciliation  in  general,  in  the  preceding 
verse,  in  this  he  applies  it  to  tlie  Colossians 
in  particular.  Where,  1.  He  describes  to 
them  the  miserable  state  and  deplorable  con- 
dition they  were  in  before  they  were  con- 
verted to  the  christian  faith  :  they  were 
strangers,  nay,  enemies  unto  God :  Ene- 
jiiies  in  their  iniiids,  which  implies  a  deep- 
rooted  enmity,  advancing  so  high  as  to 
hate  God,  not  as  a  creator,  but  as  a  law- 
giver :  not  as  a  benefactor,  but  as  a  judge 
and  revenger  of  sin.  O  deplorable  degra- 
dation, to  be  at  enmity  in  our  minds  against 
him  who  is  the  author  of  our  being,  and 
the  fountain  of  our  happiness  !  Observe, 
1.  The  gracious  change  wrought  in  their 
condition  by  virtue  of  Christ's  mediation  : 
Yoit  hath  he  reconciled :  not  only  laid 
down  his  life  to  purchase  reconciliation  (or 
them,  but  by  the  ministry  of  his  word,  ac- 
companied with  the  operation  of  his  Holy 
Spirit,  working  upon  their  hearts,  even 
then  when  they  had  a  strong  aversion  from 
God,  to  accept  of  terms  of  peace  and  re- 
conciliation with  him  :  You,  -who  were 
alienated,  and  enemies  in  your  mind  by 
xvicked  worh,  now  hath  he  reconciled. 
Observe,  3.  The  way  and  means  by  which 
Christ  effected  this  work  of  reconciliation 
for  them  and  us,  namely,  by  taking  upon 
him  a  true  body,  subject  to  fieshly  infirmi- 
ties, though  without  sin  ;  and  in  that  body 
suffering  death  for  us,  that  we  might  be 
presented  at  the  last  day  perfectly  holy 
unto  God.  In  order  to  our  reconciliation 
with  God,  it  pleased  Christ,  the  second 
person  in  the  ever-glorious  Trinity,  to  as- 
sume a  body  of  flesh,  that  he  might  be 
of  the  same  nature  with  us,  and  in  that 
body  of  flesh  to  die  for  sin  ;  that  the  same 
nature  which  had  sinned,  might  give  sa- 
tisfaction for  sin.  And  further,  to  make 
us   completely    happy,  he   has  not  only 


413 

taken  away  the  legal  enmity  on  God's  part, 
but  the  natural  enmity  on  our  part ;  for  he 
sanctifies  those  whom  he  reconciles  initially 
in  this  life,  but  perlectly  and  completely  in 
the  next,  where  and  wlicn  they  shall  be 
presented  holy,  unblamable,  and  unre- 
provable  to  his  heavenly  Father. 

23  If  ye  continue  in  the  faith 
grounded  and  settled,  and  be  not 
moved  away  from  the  hope  of  the 
gospel,  which  ye  have  heard,  aiid 
which  was  preached  to  every  crea- 
ture which  is  under  heaven  ;  where- 
of 1  Paul  am  made  a  minister  : 

Here  our  apostle  declares  to  the  Colos- 
sians, how  they  may  know  whether  they 
were  indeed  of  the  number  of  those  who 
were  actually  reconciled  to  God  by  the 
blood  of  his  Son,  namely,  if  they  perse- 
vered in  the  faith,  and  continued  grounded 
fast  in  their  holy  religion :  If  ye  continue 
in  the  faith  grounded  and  settled;  im- 
plying, that  it  is  the  great  duty  of  chris- 
tians, who  have  sat  under  the  preaching  of 
the  gospel,  to  be  well  settled  in  the  doc- 
trine of  faith,  which  they  have  heard  and 
received  ;  and  that  the  best  way  to  be  set' 
tied,  is  to  be  well  grounded  ;  if  we  are  not 
settled  in  religion,  we  can  never  grow  in 
religion  ;  an  ungrounded  christian  can  ne- 
ver be  a  growing  christian  ;  and  if  we  are 
not  well  grounded  in  the  faith,  we  can  ne- 
ver suffer  for  the  faith  ;  for  such  as  are 
sceptics  in  religion,  will  never  prove  mar- 
tyrs for  the  sake  of  religion.  Observe,  2. 
The  universality  of  that  tender,  which  by 
the  preaching  of  the  gospel  is  made  unto 
all  sorts  of  sinners,  of  reconciliation  with 
God,  and  acceptance  through  Christ,  which 
gospel  was  preached  to  every  creature 
under  heaven  ;  that  is,  to  lost  mankind, 
to  some  of  all  sorts  ;  not  in  Judea  only, 
but  amongst  the  Gentiles  also ;  to  every 
human  creature,  no  person,  no  nation,  be- 
ing refused  or  passed  by  ;  plainly  intimat- 
ing, that  an  indefinite  and  universal  len- 
der of  reconciliation  with  God,  and  salva- 
tion by  Jesus  Christ,  is  made  unto  all  per- 
sons, by  the  preaching  of  the  gospel. 
Happy  they  whose  hearts  are  inclined  and 
disposed  to  accept  of  and  comply  with 
them,  who  in  the  day  of  the  gospel's  visi- 
tation do  know  the  things  of  their  peace  ! 

24  Who  now  rejoice  in  my  siif- 
ferinus  for  you,  and  fill  up  that 
which  is  behind  of  the  afflictions  of 


444 


COLOSSIANS. 


Chap.  I. 


Christ  in   my  flesh   for    his   body's 
sake,  which  is  the  church  ; 

As  if  the  apostle  had  said,  '•  I  am  not 
only  conter,«ed  with,  but  I  greatly  rejoice 
in,  my  sufferings,  for  you  converted  gen- 
tiles, and  help,  as  much  as  in  ine  lies,  to 
fill  up  some  part  of  that  which  is  bv  God's 
decree  behind  unfulfilled  of  the  suflerings 
of  Christ  in  my  flesh,  for  his  body's  sake, 
which  is  the  church."  Note  here,  1.  That 
Almighty  God  has  decreed  such  a  mea- 
sure of  sufferings  to  his  church,  whereof 
Christ,  as  the  head,  underwent  a  consider- 
able part  and  proportion  when  he  was 
here  upon  earth,  in  his  poveity,  in  his  la- 
bours, in  his  sufferings,  both  in  life  and 
at  his  death.  Note,  2.  That  there  is  yet 
a  remainder  of  sufferings,  assigned  over  by 
Christ  unto  his  members,  which  must  be 
filled  up  by  them,  whereof  St.  Paul  had  a 
great  share,  and  every  believer  must  have 
some  share ;  for,  as  long  as  Christ  has  a 
member  upon  the  earth,  there  will  be  some- 
thing for  that  member  to  suffer.  Note,  3. 
That  those  sufferings  which  Christ's  mem- 
bers suffer,  are  the  sufferings  of  Christ ;  the 
sufferings  of  the  members  are  the  sufferings 
of  the  head,  being  undergone  for  the  sake 
of  the  head.  Christ,  in  his  natural  body 
considered,  can  suffer  no  more ;  but  in  his 
mystical  body,  in  his  members,  he  daily 
suffers,  and  will  suffer  till  the  measure  of 
sufferings  is  filled  up  which  God  hath  de- 
termined. Quest.  But  why  are  Christ's  suf- 
ferings in  and  by  his  members  thus  to  be 
prolonged,  yea,  perpetuated  ?  Aus.  Not 
by  way  of  satisfaction  for  sin,  not  in  order 
to  reconciliation  with  God  ;  but  in  order 
to  the  conversion  of  the  world,  for  example 
to  others,  for  perfecting  their  own  graces, 
and  for  increasing  of  their  glory. 

25  Whereof  I  am  made  a  minis- 
ter, according  to  the  dispensation 
of  God,  which  is  given  to  me  for 
von,  to  fulfil  the  word  of  God  ;  20 
Even  the  mystery  which  hath  been 
hid  from  ages  and  from  generations, 
hut  now  is  made  manifest  to  his 
saints  :  27  To  whom  God  would 
make  known  what  is  the  riches  of 
the  glory  of  this  mystery  among  the 
Gentiles;  which  is  Christ  in  you, 
the  hope  of  glory. 

Our  apostle,  in  these  words  seems  to  as- 
sign a  reason  why  he  underwent  the  suffer- 


ings mentioned  in  the  former  verse  so 
cheerfully,  as  even  to  rejoice  in  them  ; 
namely,  because  he  was  a  minister  of  the 
church,  by  the  special  dispensation  of  God, 
to  preach  the  mysteries  of  the  gospel  to 
the  gentile  world.  Learn  thence.  That 
such  as  are  eminent  in  the  church,  and,  as 
ministers  of  the  gospel,  do  layout  them- 
selves more  abundantly  in  the  church's  ser- 
vice, they  must  expect  lo  meet  with  a  mea- 
sure, and  a  full  measure,  of  sufferings  be- 
yond others.  There  are  no  such  enemies 
to  the  devil's  kingdom,  as  the  zealous  and 
faithful  ministers  of  Jesus  Christ ;  therefore 
he  will  be  sure  to  revenge  the  ruins  of  his 
own  kingdom.  Observe  farther,  What  it 
was  that  St.  Paul  was  appointed  by  God  to 
preach  to  the  gentiles,  namely,  that  great 
mystery  of  their  vocation  and  calling  ;  this 
he  calls  here  a  mystery,  a  rich  mystery,  a 
glorious  mystery,  a  mystery  hid  from 
ages,  but  now  made  manifest.  Learn 
hence.  That  the  doctrine  of  salvation  by 
Jesus  Christ,  as  a  Redeemer,  was  long  hid 
from  the  knowledge  of  the  Gentiles;  and 
that  at  last  they  were  brought  to  the  know- 
ledge of  Christ,  and  the  participation  of 
gospel  privileges ;  was  a  great  mystery 
awfully  to  be  admired,  and  a  glorious 
mercy  with  all  thankfulness  to  be  acknow- 
ledged. To  whom  God  would  make  known 
what  is  the  riches  of  the  glory  of  this 
mystery  among  the  Gentiles, — which  is 
Christ  in  you  the  hope  of  glory, — which 
gospel,  preached  amongst  you,  and  received 
and  entertained  by  you,  is  an  earnest  and 
ground  of  your  hope  of  glory.  Note  here, 
1.  That  Christ  is  in  and  among  believers; 
he  is  among  them  by  the  preaching  of  the 
gospel,  he  is  in  them  by  the  inhabitation  of 
his  Holy  Spirit.  Note,  2.  That  all  true 
believers,  whilst  here  on  earth,  have  an 
hope  of  glory.  Note,  3.  That  Christ's  in- 
dwelling presence  in  the  souls  of  believers 
by  the  Holy  Spirit,  is  an  earnest  of  that 
gior\%  and  an  evident  demonstration  of 
their  hope  of  it.  Believers  have  in  them  a 
glorious  hope,  they  have  before  them  a 
glory  hoped  for ;  Christ  is  the  ground  of 
both  :  by  him  we  obtain  the  end  of  our 
hope,  even  the  salvation  of  our  souls. 

28  Whom  we  preach,  warning 
every  man,  and  teaching  every  man 
in  all  wisdom  ;  that  we  may  present 
every  man  jierfect  in  Christ  Jesus  : 
29  Whereunto  I  also  labour,  striving 
according  to  his  working,  which 
worketh  in  me  mightily. 


Chap. 


COLOSSIANS. 


445 


Observe  lirro,  1.  What  was  the  princi- 
pal subject  of  Ihe  aposllc's  preaching ;  it 
\va>  Ciirist :  Tvhotn  xi'c  preach.  Christ 
was  Ihe  matter  of  his  preaching,  and  the 
great  end  of  liis  preacliing.  Observe,  2. 
Ttie  manner  of  St.  Paul's  preacliing :  it 
was  by  informing  the  understanding  and 
judgment,  by  directing  the  practice,  warn-  • 
ing  men  of  the  evil  of  sin,  and  of  the  dan- 
ger of  continuing  in  it.  Observe,  3.  The 
end  of  his  preaching;  it  was  to  present 
every  man  perfect  in  Christ  Jesus ;  that 
is,  to  render  them  complete  both  in  know- 
ledge and  obedience.  Observe,  4.  The 
indefatigable  pains  and  dihgence  used  by 
the  apostle  in  tliat  work  of  preaching,  inti- 
mated in  the  words  labouring  and  striving  : 
Wlicreunto  J  also  labour,  striving.  OId- 
serve,  5.  The  gracious  hL'lp  and  blessed 
success  which  he  had  in  his  preaching, 
humbly  and  thankfully  acknowledged,  and 
ascribed  unto  God :  Jccordiiig  to  his 
•working,  which  worketh  in  me  mightily. 
From  the  whole  learn,  1.  What  was  the  sum 
of  St.  Paul's  preaching,  and  ought  to  be  of 
ours  also :  to  bring  men  to  repentance  and 
faith  in  Christ,  to  advance  them  towards  a 
perfection  in  knowledge  and  obedience,  by 
informing  their  judgments,  and  directing 
their  practice.  Learn,  2.  That  the  faithful 
ministers  of  Christ  do  judge  no  labour  and 
pains  too  great,  no  strivings  or  sutierings 
too  much,  no  contending  witii  the  errors 
and  sins  of  men  sufficient,  in  order  to  the 
bringing  of  them  unto  God  by  conversion 
and  repentance.  Learn,  3.  That  such 
ministers  as  thus  indefatigably  labour  and 
strive  for  the  good  of  souls,  shall  not  labour 
and  strive  alone,  they  shall  be  accompanied 
with  divine  assistance:  Christ  will  strive 
with  them,  and  work  with  them,  Striving 
according  to  his  working.  4.  That  when 
ministers  have  met  with  success  in  their 
striving,  by  Christ's  working  with  them, 
they  must  ascribe  nothing  of  praise  to 
themselves,  to  their  own  piety,  parts,  or 
pains,  but  ascribe  all  to  him  that  striveth 
by  them,  and  workcth  in  them  mightilt/. 

CHAP.  II. 

Our  apostle  liaving  in  tlie  foinier  ctiapter  de- 
clared, that  the  doctrine  preached  to  the 
Colossiaiis  by  Epapliras  was  according:  to  trutli, 
and  exhorteil  them  to  continue  grounded  and 
settled  in  the  same  ;  in  this  chapter  he  cautions 
and  warns  them  against  all  such  corrupt  doc. 
trines  as  any  sort  of  false  teachers  might  be 
ready  to  obtrude  upon  them ;  whether  they 
were  the  gentile  philosophers,  who  attempted  to 
draw  them  to  the  worshipping  of  angels  ;  or  the 
jljdaiziiSg  doctors,  whose  endeavour  it  was  to  bring 
them  under  the  yoke   of  circumcision,  and  the 


observation  of  the  ceri-nioni.il  law,  long  since 
abolished  by  the  diMtli  of  Christ.  'I'o  fortify 
the  Colossians  against  both,  is  the  design  ii'f 
this  chapter,  in  which  our  apo»tle  thus  bespeaks 
them  ; 

T^OR  I  would  that  \e  knew  what 
great  conflict  I  have  for  you,  and 
for  them  at  Laodicca,  and  for  as 
many  as  have  not  seen  my  face  in 
the  flesh  ; 

Observe  heie,  1.  The  holy  agony  which 
our  apostle  was  in,  and  the  mighty  con- 
flict he  had  with  himself,  upon  the  ac- 
count of  the  Colossians :  I  would  that  ye 
knew  what  great  conjlict  I  have  for  you, 
namely,  by  prayer,  care,  study,  and  endea- 
vour to  do  you  good.  Here  we  see  how 
passionately  good  men  long  for  the  good 
of  those  whom  they  never  saw  ;  as  mem- 
bers of  the  catholic  church,  they  wish  well 
to  the  whole,  and  to  every  part.  Observe, 
2.  What  was  the  ground  and  occasion  of 
St.  Paul's  inexpressible  agony  and  concern 
of  spirit,  for  and  on  behalf  of  these  Colos- 
sians ;  namely,  this,  there  was  a  number 
of  men  risen  up,  who  began  very  early  to 
corrupt  the  purity  and  simplicity  of  the 
gospel,  and  the  christian  religion,  a  sort 
they  were,  partly  of  judaizing,  and  partly 
paganizing  christians  ;  the  former  joined  the 
Jewish  ceremonies,  the  latter  the  gentiles' 
impurities,  even  in  worship,  with  the 
christian  religion.  Now  the  urgency  of 
this  case  put  the  solicitous  and  concerned 
spirit  of  this  great  apostle  into  an  inexpres- 
sible agony,  as  his  words  here  intimate;  I 
would  ye  knew  what  a  great  conjlict  J 
have  for  you,  and  your  near  neighbours  of 
Laodicea,  and  for  as  many  as  have  not 
seen  my  face  in  the  fesh.  The  men  of 
the  world  little  understand,  and  less  consi- 
der, what  burden  of  solicitous  care  lies  upon 
the  ministers  of  Christ,  for  and  on  behalf 
of  the  whole  church  of  Christ  in  general, 
which  is  continually  in  danger  of  being 
coirupted  by  false  teachers,  who  every  where 
lie  in  wait  to  deceive. 

2  That  their  hearts  might  ho 
comforted,  being  knit  together  in 
love,  and  unto  all  riches  of  the  full 
assurance  of  understanding,  to  the 
acknowledgment  of  the  mystery  of 
God,  and  of  the  Father,  and  of 
Christ ; 

Our  apostle  having  discovered  in  the 
former  verse  that  inward  anxiety  of  mind 


446 


COLOSSIANS. 


Chap.  n. 


which  he  laliourcd  under,  on  the  behalf  of 
these  Colossians,  doth  in  these  words  pur- 
pose an  expedient  how  the  threatening  dan- 
ger might  be  averted,  namely,  by  mutual 
love  to  one  another,  and  by  a  clear  and  ef- 
ficacious faith  of  the  gospel ;  by  these  he 
reckons  they  would  be  so  closely  compact- 
ed together,  as  that  no  subtilty  or  violence 
could  endanger  them:  if  by  faith  they  did 
cleave  close  to  God  and  Christ,  and  by  love 
keep  close  to  one  another,  he  firmly  be- 
lieved they  would  give  no  enemies  an  op- 
portunity, either  to  be  the  successful  au- 
thors, or  the  delighted  spectators,  of  their 
ruin.  Learn  hence,  That  the  maintaining 
of  sincere  love  among  christians,  and  the 
improving  of  their  faith  to  greater  mea- 
sures of  certainty  and  efiicacy,  in  reference 
to  the  substantials  of  Christianity,  are  the 
best  means  to  unite,  establish,  and  preserve 
them  agaJDst  the  fatal  danger  of  a  ruinous 
apostasy  ;  That  their  hearts  may  be  com- 
forted, being  knit  together  in  love,  SfC. 

3  In  whom  are  hid  all  the  trea- 
sures of  wisdom  and  knowledge. 

That  is,  in  Jesus  Christ,  and  in  his  gos- 
pel, arc  all  the  treasures  of  tvisdom  and 
knowledge,  laid  up  as  in  a  store-house,  and 
from  thence  only  are  they  to  be  expected 
and  derived.  The  knowledge  of  Christ  and 
his  gospel  is  an  extensive  and  comprehen- 
sive knowledge,  a  rich  and  enriching  know- 
ledge ;  the  chiefcst  gain  is  loss,  and  the 
richest  treasure  is  dung,  when  Christ's  riches 
are  displayed  ;  and  after  all  that  we  have 
or  can  attain  unto,  of  the  knowledge  of 
Christ,  his  work  is  unsearchable,  no  finite 
understanding  can  reach  the  depth  thereof  ; 
for  in  him  are  hid  all  the  treasures  of  wis- 
dom and  knowledge. 

4  And  this  I  say,  lest  any  man 
should  beguile  you  with  enticing 
words.  5  For  though  I  be  absent 
ill  the  flesh,  yet  am  1  with  you  in 
the  spirit,  joying  and  beholding  your 
order,  and  the  stedfastness  of  your 
faitli  in  Christ. 

Note  here.  How  exceedingly  desirous  the 
apostle  was,  that  the  Colossians  might  con- 
tinue sound  in  the  christian  faith,  and  be 
preserved  out  of  the  hands  of  false  teachers, 
who  by  false  arguments  and  ensnaring  per- 
suasions sought  to  beguile  them  in  matters 
of  religion  :  we  are  in  greater  danger  from 


the  subtle  seducer,  than  we  are  from  the  fiery 
persecutor  ;  sophistical  arguments,  and  in- 
sinuating persuasions,  captivate  those  persons 
whom  violence  could  never  have  brought 
over  to  their  party  ;  therefore  is  our  apostle 
so  earnest  with  the  Colossians,  that  none 
should  beguile  them  with  enticing  words. 
Note  farther,  How  our  apostle  gives  another 
reason  of  this  his  solicitous  care  for  them, 
namely,  his  fervent  afifection  towards  them, 
notwithstanding  his  great  distance  from 
them  ;  for  though  not  in  body,  yet  in 
mind,  he  was  present  with  them,  and  hav- 
ing received  from  Epaphras  an  account  of 
the  good  order  and  government  of  their 
church,  and  of  the  stedfastness  of  their  faith 
in  Christ,  the  notices  thereof  w^ere  matter  of 
exceeding  joy  and  rejoicing  to  him  -.  Though 
absent  in  the  flesh,  yet  I  am  with  you  in 
the  spirit,  joying,  Sfc  Learn  hence.  That 
a  church's  stedfastness  in  the  faith  of  Christ, 
and  unity  among  themselves  in  gospel-or- 
der, doth  render  a  church  a  joyful  object 
to  all  beholders,  and  particularly  to  the 
ministers  and  ambassadors  of  Christ,  who 
greatly  rejoice  therein. 

6  As  ye  have  therefore  received 
Christ  Jesus  the  Lord,  so  walk  ye 
in  him  ;  7  Rooted  and  built  up  in 
him,  and  stablished  in  the  faith,  as 
ye  have  been  taught,  abounding 
therein  with  thanksgiving. 

That  is,  "  As  you  have  received  the  doc- 
trine of  Christ  Jesus  the  Lord  by  the  preach- 
ing of  Epaphras,  and  therein  have  embraced 
Christ  by  faith,  so  do  you  constantly  ad- 
here to  that  doctrine,  conforming  your  lives 
thereunto  ;  and  seeing  you  are  thus  im- 
planted info  Christ,  be  like  trees  well  and 
deeply  rooted  in  him,  or  like  a  house  firmly 
built  upon  him,  as  the  only  sure  and  abid- 
ing foundation."  Learn,  That  such  as  have 
received  the  grace  of  God  in  truth,  ought 
to  labour  after  stability  in  grace,  and 
establishment  in  the  true  religion,  that  they 
may  stand  like  a  rock,  immovable  in  as- 
saults, and  unshaken  amidst  all  the  bat- 
teries that  may  be  made  upon  their  faith  by 
heretics  and  seducers. 

8  Beware  lest  any  man  spoil  you 
through  philosophy  and  vain  deceit, 
after  the  tradition  of  men,  after  the 
rudiments  of  the  world,  and  not 
after  Christ : 


Chap.  II. 


Our  apostle  comes  now  in  a  particular 
and  special  manner  to  warn  the  Colossians 
that  they  beware  of  all  the  enemies  of 
Christianity,  whether  Pagan  or  Jowisli,  for 
Christianity  was  opposed  by  both :  the 
heathen  philosophers  and  wise  men  did 
amuse  the  christians  with  their  vain  specu- 
lations :  the  Jewish  teachers  were  for  impos- 
ing upon  them  the  Levitical  rites,  which 
he  calls  rudiments  or  elements  fitted  for 
the  infancy  of  the  church  ;  but  these  things 
were  not  now  after  Christ,  that  is,  not 
according  to  the  doctrme  and  mind  of 
Christ.  Beware  lest  any  man  spoil  you 
through  philosophi/  and  vain  deceit,  Src 
Where  note,  Ttiat  it  is  not  philosophy,  as 
such,  which  St.  Paul  warns  them  against; 
for  true  and  sound  philosophy  is  the  im- 
prover of  our  reason,  the  guide  of  our  fa- 
cullies,  and  teaches  us  the  true  knowledge 
of  God  and  ourselves,  and  is  no  hinderance, 
but  a  great  help,  to  religion  ;  but  it  was 
the  philosophy  of  the  Greeks  at  that  day 
which  is  here  condemned,  because  it  was 
vain  and  empty,  fallacious  and  deceitful : 
it  was  vain,  because  it  conduced  nothing 
to  true  piety,  and  making  them  better ;  it 
was  deceitful,  because  it  hazarded  their 
souls,  and  robbed  them  of  happiness.  Note 
farther.  That  the  Mosaic  rites  and  legal 
ceremonies,  as  they  were  prescribed  by 
God,  and  adapted  to  the  infant  state  of  the 
Jewish  church,  had  a  goodness,  yea,  an 
excellency,  in  them;  but  the  observation 
of  them,  since  the  coming  of  Christ,  is 
sinful,  as  being  an  implicit  denial  that  he 
is  come  in  the  flesh  :  accordingly  he  warns 
them  to  beware  of  the  philosophy  of  the 
Greeks,  and  the  ceremonial  rites  of  the 
Jews ;  neither  of  which,  he  tells  them, 
were  after  Christ,  that  is,  not  according  to 
the  institution  or  injunction  of  Christ,  but 
did  draw  away  the  heart  from  him,  there- 
fore they  were  both  unwarrantable  and 
unsafe. 

9  For  in  him  dwelleth  all  the  ful- 
ness of  the  Godhead  bodily  :  10 
And  ye  are  complete  in  hin),  which 
is  the  head  of  all  principality  and 
power  : 

Here  St.  Paul  gives  a  reason  of  the  fore- 
going caution  against  philosophy  :  For 
in  hirn,  that  is,  in  Christ,  dwelleth  all  the 
fulness  of  the  Godhead  hodilii ;  as  if  he 
had  said,  "  Let  no  man  impose  upon  you  by 
a  lame  and  imperfect  philosophy ;  there  is 
no  need  of  that,  for  now  there  is  introduced 


COLOSSIANS. 


4^7 


an  absolute  and  complete  doctrine,  name- 
ly, that  of  our  Lord  Jesus  Chrisl,  which 
has  the  fulness  of  all  divine  wisdom  in  if, 
d^nd  the  fulness  of  the  Godhead  dwelling 
I'odily  in  himself,  that  is,  personally  and 
substantially.  Where  note.  That  the  apos- 
tle says  not,  that  the  Godhead  is  assistant 
to  Christ,  but,  that  it  resideth  or  dwelleth 
in  him;  as  the  Deity  dwelt  in  the  ark 
symbolically,  so  it  dwelt  in  Christ  bodily. 
Note  farther,  That  Christ  is  not  here  said 
to  be  filled  with  the  fulness  of  God,  as  the 
church  is  said  to  be,  Eph.  i.  23.  in  regard 
of  the  gifts  and  graces  which  she  had  re- 
ceived from  him  ;  but  the  whole  fulness  of 
the  Godhead  is  here  said  to  reside  in  him, 
which  can  argue  him  to  be  no  less  than 
really  and  truly  God,  his  complete  essence 
dwelleth  in  him.  Well  might  the  apostle 
therefore  add,  ver.  10.  Ye  are  complete  in 
hiw,  wanting  no  requisite  to  salvation  ;  ye 
need  not  go  to  the  philosophers  for  know- 
ledge, for  in  Christ  you  have  complete  wis- 
dom ;  he  is  above  all  pagan  philosophers 
and  Jewish  rabbles ;  nay,  he  is  the  Head  of 
all  principalities  and  powers,  that  is,  above 
the  highest  angel  m  heaven.  Here  observe. 
That  it  was  the  opinion  of  the  paganish, 
as  it  is  now  of  the  popish,  part  of  man- 
kind. That  Almighty  God  was  too  high  to 
be  immediately  approached,  and  therefore 
they  applied  to  angels  as  mediators  betwixt 
God  and  them;  but  the  apostle  acquaints 
them,  that  the  angel-mediatorship  is  vain, 
since  Christ  is  also  their  head  and  Lord. 

1 1  In  whom  also  ye  are  circum- 
cised with  the  circumcision  made 
without  hands,  in  putting  off  the 
body  of  the  sins  of  the  flesh  by  the 
circumcision  of  Christ  ; 

The  apostle  had  asserted  before,  that  we 
are  complete  in  Christ.  He  proves  it  now 
thus:  We  want  not  circumcision.  Why  ? 
Because  we  have  in  Christ  the  thing  signi- 
fied by  circumcision,  namely,  the  spiritual 
circumcision  of  the  heart,  which  consists 
in  putting  oft',  by  the  power  of  Christ's 
spirit,  the  body  of  natural  corruption  ; 
which  done,  there  was  no  need  of  the  out- 
ward circumcision  made  with  hands,  or 
the  cutting  off  the  flesh  of  the  foreskin. 
Observe,  Original  corruption  is  a  body,  or 
as  a  body  to  us,  it  cleaves  as  close  to  the 
soul  as  the  flesh  to  the  bones.  This  body, 
with  all  its  members,  we  nvjst  be  cutting 
daily  by  spiritual  circumcision  or  real 
mortification  ;   and,  where  that  is  done. 


418 


COLOSSI. \NS. 


Cliaj).  11. 


God  is  well  pleased  :  he  regards  not  that 
circumcision  which  is  outward  in  the  flesh, 
which  is  made  with  hands,  but  that  whiclr 
is  inward,  the  circumcision  of  the  heart, 
and  of  the  spirit,  whose  praise  is  not  of  man, 
but  ot  God. 

12  Buried  with  him  in  baptism, 
%vherein  also  \e  are  risen  with  him 
throdgh  the  faith  of  the  operation 
of  God,  who  hath  raised  him  from 
the  dead. 

Our  apostle  here  compares  christian  bap- 
tism with  the  Jewish  circumcision,  and 
shows,  that  the  signification  and  spiritual 
intention  of  both  was  one  and  the  same, 
obliging  all  persons  who  took  the  outward 
sign  upon  them,  to  put  off  the  Old  man, 
and  put  on  the  New  ;  to  die  unto  sin,  and 
live  unto  God.  Accordingly  the  ancients 
made  use  of  divers  ceremonies  in  baptizing 
adult  and  grown  persons,  thereby  to  repre- 
sent the  death,  burial,  and  resurrection  of 
Jesus  Christ:  immersion,  or  putting  the 
person  three  times  under  water,  either  as 
our  Saviour  was  under  the  earth  three 
days,  or  in  allusion  to  the  Three  persons 
in  the  Trinity,  in  whose  name  we  are  bap- 
tized :  and  likewise  emersion,  their  coming 
up  out  of  the  water,  resembling  our  Lord's 
arising  out  of  his  grave.  Note  here,  1. 
That  baptism  under  the  New  Testament 
succeeds  circumcision  under  the  Old,  and  is 
a  rite  of  initiation  to  christians,  as  circum- 
cision was  to  the  Jews :  for  the  apostle 
here  proves,  that  by  virtue  of  our  spiritual 
circumcision  in  baptism,  we  have  no  need 
of  the  outward  circumcision  in  the  flesh. 
Note,  2.  That  baptism  is  undoubtedly 
Christ's  ordinance  for  infants  of  believing 
christians,  as  circumcision  was  of  old  for 
the  infants  of  believing  Jews  :  for  if  under 
the  gospel  infants  be  not  received,  by  some 
federal  rite,  into  covenant  with  God,  they 
are  in  a  worse  condition  than  children  un- 
der the  law ;  and  the  apostle  could  not 
truly  have  said,  we  are  complete  in  Christ, 
that  is,  as  complete  without  circumcision, 
as  ever  the  Jewish  church  was  with  it,  if 
we  had  not  an  ordinance,  to  wit,  baptism, 
as  good  as  their  abrogated  ordinance  of 
circumcision.  And  the  Jews  would  cer- 
tainly have  objected  it  to  the  reproach  of 
Christianity,  had  not  the  christians  had  a 
rite  of  initiation  for  their  children,  as  they 
had  of  circumcision,  which  sealed  the  cove- 
nant to  themselves,  and  their  little  ones, 
and  was  the  door,  by   which   all    persons 


entered  into  the  Jewish  church.  Note,  3. 
The  spiritual  fruits  and  effects  of  baptism, 
namely,  mortification  of  sin,  and  vivifica- 
tion  in  grace,  by  virtue  of  the  death  and 
resurrection  of  Christ,  apprehended  by 
such  a  faith  as  is  of  the  operation  of  God, 
that  is,  produced  by  the  energy  of  the 
gospel,  and  the  efficacy  of  the  Holy  Spirit. 
Learn  hence.  That  neither  sacraments,  nor 
the  death  or  resurrection  of  Christ,  in  them- 
selves, will  avail  to  the  mortification  of  sin, 
and  the  quickening  of  grace,  if  Christ  him- 
self be  not  applied  to  by  such  a  faith,  as  is 
of  the  special  operation  of  God,  the  faith 
of  his  working,  and  of  his  approving :  this 
alone  will  effectually  enable  us  to  die  unto 
sin,  and  live  unto  God. 

13  And  you,  being  dead  in  your 
sins  and  the  uncircuracision  of  your 
flesh,  hath  he  quickened  together 
with  him,  having  forgiven  you  all 
trespasses;  14  Blotting  out  the 
hand-writing  of  ordinances  that  was 
against  us,  which  was  contrary  to 
us,  and  took  it  out  of  the  way, 
nailing  it  to  his  cross;  15  And 
having  spoiled  principalities  and 
powers,  he  made  a  show  of  them 
openly,  triumphing  over  them  in  it. 

Still  our  apostle  proceeds  in  proving, 
that  we  are  complete  in  Christ,  and  that 
the  Colossians  had  no  need  of  circumci- 
sion in  the  flesh,  having  all  in  Christ  that 
was  necessary  for  justification  as  well  as 
sanctification.  To  satisfy  them  herein,  ob- 
serve, 1.  He  acquaints  them  with  their  de- 
plorable condition  by  nature  :  You  being 
dead  in  your  sins,  without  any  hope  of 
spiritual  life,  and,  by  reason  of  uncircum- 
vision  ofyourjlesh,  aliens  from  the  church 
of  God,  (and  strangers  to  all  the  promises 
made  unto  it,)  hath  he  quickened  and  par- 
doned, having  freely  forgiven  you  all  your 
trespasses.  O  blessed  privilege  of  justifi- 
cation, to  have  sin  forgiven,  trespasses  for- 
given, all  trespasses  universally  forgiven,  all 
trespasses  freely  forgiven !  Observe,  2. 
What  it  cost  Christ  to  purchase  pardon  for  us, 
to  discharge  us  from  our  obligation  to  wrath 
and  our  obnoxiousness  to  the  curse  and  con- 
demnation of  the  law  :  no  less  than  his  pre- 
cious life  laid  down  upon  the  cross.  Blot- 
ting out  the  hand-writing  of  ordinances 
against  us,  and  contrary  to  us,  Sfc.  An 
allusion  to  a  practice  amongst  men,  who 
cancel  bills  and  bonds,  and  all  obligations, 
wherein  they  stood  bound,  when  once  the 


Chap.  n. 


COLOSSIANS. 


440 


debt  is  salisfied.  Now  says  the  apostlo, 
your  debt  of  sin  is  paid  to  the  justice  ot 
God,  by  the  death  of  Ctirist ;  and  seeing 
the  obligation  is  cancelled,  it  would  be 
madness  and  impiety  to  renew  it  again,  as 
those  do,  who  plead  for  circumcision,  and 
practise  the  legal  ceremonies.  Note  here. 
There  was  an  obligation  upon  every  man 
to  undergo  the  curse  of  the  law  ;  for  vio- 
lating the  commands  of  the  law,  there  was 
mi  hand-writing  airainst  Hs.  The  obliga- 
tion must  be  cancelled,  before  tlie  condemn- 
ing power  of  the  law  can  be  abolished,  and 
sin  pardoned  :  none  but  Christ  could  cancel 
this  obligation  ;  and  not  he  neither  without 
paying  the  full  sum  payable  from  us : 
Christ,  when  hanging  on  the  cross,  did 
nail  t/iis  /land-wridng  to  his  cross,  which 
shall  never  be  produced  in  judgment 
against  the  penitent  believer;  but  this  ob- 
ligation remains  upon  the  file  uncancelled, 
with  respect  to  ail  sinners  who  live  and  die 
in  their  sins,  and  they  shall  always  lie  in 
prison,  ever  satisfying,  but  never  able  fully 
to  satisfy,  this  obligation.  Observe,  3. 
That  Christ  hath  not  only  by  his  death 
cancelled  this  hand-writing,  and  nailed  it 
to  his  cross,  but  has  vanquished  and  tri- 
umphed over  all  our  spiritual  enemies ; 
Satan,  and  all  the  powers  of  hell,  are  led 
as  so  many  pinioned  captives  before  the 
triumphant  chariot  of  liis  cross,  making 
them  a  spectacle  of  scorn  and  shame  in  the 
eyes  of  God,  angels  and  men  :  Havincr 
spoiled  principalities  and  powers,  he  made 
a  show  of  them  openly,  Sfc.  Note  here,  I. 
Christ's  bloody  cross  was  a  chariot  of  tri- 
umph unto  him.  Lord  !  whilst  thou  wert 
bleeding  and  racking  upon  the  gibbet  for 
us,  tliou  wert  then  rejoicing  and  tri- 
umphing for  the  benefits  redounding  to  us. 
Note,  2.  That  Satan,  that  great  conqueror, 
was  conquered  by  Christ,  and  led  in  tri- 
umph before  the  chariot  of  the  cross.  O 
Satan,  thou  wert  never  thus  baffled,  befool- 
ed, and  disappointed,  before  !  When  thou 
and  thy  agents  were  spoiling  Christ,  even 
then  was  he  spoiling  principalities  and 
powers,  and  triumphing  over  them,  when 
they  were  insulting  over  him.  The  serpent 
now  bruised  our  Lord's  heel,  but  had  his 
own  head  and  power  for  ever  broken  ;  /;•/- 
u7nphi?irT  over  the?n  in  it,  that  is,  in  and 
by  his  cross. 

16  Let  no  man  therefore  judge 
you  in  meat  or  in  drink,  or  in  re- 
spect of  an  holy-day,  or  of  the  new- 
moon,  or  of  the  sabbath-c?fli/s  ;      17 

VOL,    II. 


Which   arc    a   shadow  of  tilings  to 
come  ;  but  the  body  is  of  Christ. 

Here  we  have  an  inference  or  conclusion 
drawn  by  our  apostle  from  the  foregoing 
argument,  that  seeing  the  ceremonial  law 
was  now  abolished,  therefore  none  should 
take  upon  them  to  judge  or  condemn 
another  tor  not  observing  any  of  the  legal 
ceremonies,  either  those  that  related  to  meals, 
that  is,  theditierence  to  be  observed  in  meals, 
or  those  relating  to  the  ditierence  to  be 
observed  in  days.  Here  note.  That  the 
days  observed  amongst  the  Jews,  were  of 
three  sorts  :  anniversari/,  which  returned 
every  year,  called  here  an  holi/-dai/ : 
lunar?/,  which  returned  every  month,  the 
first  day  of  every  new  moon  ;  weekly, 
which  returned  every  week,  and  on  the 
seventh  day  of  the  week.  Ail  which  are 
abrogated,  even  the  Jewish  seventh-day- 
sabbalh  ;  and  the  Lord's  day,  or  the  chris- 
tian's first-day-sabbath,  substituted  in  ils 
place,  1  Cor.  xvi.  2.  Observe  here,  1. 
'J  hat  there  is  both  a  sinful  and  a  lawful 
abstinence  from  meats ;  that  abstinence  is 
sinful,  when  men  abstain  from  some  meats, 
upon  pretence  of  holiness  and  conscience, 
as  if  some  meats  were  unclean,  or  less  holy 
in  their  own  nature  than  others,  1  T/w. 
iv.  4.  or  as  if  simple  abstinence  at  any 
time  were  a  thing  acceptable  to  God  in 
Itself,  without  respect  had  to  the  end  for 
which  it  is  sometimes  required.  But  there 
is  a  threefold  abstinence  from  meats,  which 
is  lawful :  political,  enjoined  by  the  ma- 
gistrate for  civil  ends ;  medicinal,  pre- 
scribed by  the  physician  for  health's  preser- 
vation ;  ecclesiastical,  when  God  by  his 
providence,  and  the  voice  of  his  church, 
calls  his  people  to  fasting.  Observe,  2. 
The  reason  alleged  by  the  apostle,  why 
christians  should  not  judge  one  another, 
with  respect  to  meats  and  drinks,  times  and 
seasons,  namely,  because  those  legal  cere- 
monies were  but  dark  shadows  of  things  to 
come;  but  the  body  and  substance,  repre- 
sented by  those  shadows,  is  Christ  come  in 
the  Jlesh.  And,  consequently,  to  observe 
these  ceremonies,  and  regard  these  shadows, 
under  the  gospel,  is  in  effect  to  say,  That 
Christ  the  body  is  not  yet  come.  Here 
note,  1.  The  title  given  to  the  ceremonial 
worship  :  it  is  styled  a  shadow,  because  it 
was  a  dark  and  imperfect  representation  of 
the  truth.  What  is  a  shadow,  but  the 
coming  of  a  thick  body  between  us  and  the 
sun  ?  The  legal  ceremonies  were  interposed 
between  Christ,  the  true  light,  and  us,  and 
2   G 


450 


COLOSSIANS. 


Ciiap.  II. 


so  cast  a  shadow  of  him.  Note,  2,  The 
title  given  to  Christ  with  respect  to  the 
shadows  of  the  ceremonial  law  :  he  is  the 
body  and  the  substance  of  them.  Now  as 
the  shadow  vanishes  when  the  substance  is 
come,  so  these  ceremonial  ordinances  were 
to  cease  upon  the  coming  of  Christ ;  and 
to  observe  them  now,  under  the  gospel,  is 
in  effect  to  say,  that  Christ  is  not  yet  come 
in  the  flesli.  Note,  3.  That  the  Jewish 
sabbath  was  a  ceremonial  ordinance,  and 
part  of  that  hand-writing  of  ordinances 
which  was  to  be  blotted  out  by  Christ ; 
and  consequently  the  christian  is  not 
obliged  to  observe  it.  As  the  distinction  of 
meats  and  drinks,  and  the  observation  of 
tiie  new  moons,  were  confessedly  ceremo- 
nial ;  so  was  also  the  Jewish  sabbath, 
which  with  the  rest  was  equally  cancelled 
by  Christ,  as  a  part  of  the  hand-writing  of 
ordinances;  so  that  to  observe  the  Jewish 
sabbath,  or  to  condemn  the  christian  for 
not  observing  it,  is  as  much  a  denial  that 
Christ  is  come  in  the  flesh,  as  to  observe 
circumcision,  or  any  other  part  of  the 
ceremonial  law. 

18  Let  no  man  beguile  you  of 
your  reward,  in  a  voluntary  humi- 
lity, and  worshipping  of  angels,  in- 
truding into  those  things  which  he 
hath  not  seen,  vainly  puffed  up  by 
his  fleshly  mind  ;  19  And  not  hold- 
ing the  head,  from  which  all  the 
body  by  joints  and  bands  having 
nourishment  ministered,  and  knit 
together,  increaseth  with  the  in- 
crease of  God. 

Our  apostle,  having  warned  the  Colos- 
sians  against  the  errors  of  the  judaizing 
teachers,  comes  next  to  warn  them  against 
the  practice  of  the  paganizing  christians, 
who  were  directed  by  their  guides  to  wor- 
ship the  angels,  covering  their  error  with  a 
plausible  show  of  humility,  pretending  it 
was  presumptuous  to  go  to  God  immediate- 
ly, without  the  mediation  of  those  excellent 
creatures  ;  but  this  the  apostle  tells  them  was 
a  bold  intruding  into  things  they  knew 
nothing  of,  God  having  neither  revealed 
nor  taught  any  such  thing  ;  and  argued, 
that  they  were  vaiiily  puffed  up  with  the 
foolish  imagination  of  their  own  Jlcshly 
minds.  Next  he  shows,  that  these  angel- 
worshippers  do  not  acknowledge  Christ  for 
the  head  of  the  church,  while  they  apply 
themselves  to  angels  as  mediators ;  whereas 
he  alone  discharges  the  office  of  the  iicad. 


completely  giving  life  and  growth  to  his 
whole  church,  and  to  every  member  there- 
of; which  members  being  furnished  with 
spiritual  life  from  him,  and  knit  to  him 
and  one  another  by  the  joints  and  bands 
of  charity  and  other  graces,  they  grow 
and  increase  with  such  an  increase  of  ho- 
liness as  is  from  God,  and  tends  to  his  glo- 
ry. Note  here,  1.  That  the  nature  of 
man  is  prone,  extremely  prone,  to  idolatry 
and  false  worship.  2.  That  it  is  as  really 
idolatry  to  worship  an  angei,  as  it  is  to 
worship  a  worm  ;  for  divine  worship  is 
only  due  to  a  divine  person.  Note,  3. 
That  it  is  a  renouncing  of  Christ,  to  make 
use  of  angels,  or  any  other  mediator, 
besides  Clirist,  unto  the  Father :  not  ho/d- 
ing the  head.  It  was  a  notion  that  early, 
and  indeed  universally,  possessed  the  minds 
of  mankind,  that  God  was  not  to  be  im- 
mediately approached  to  by  sinful  men; 
but  that  their  prayers  were  to  be  presented 
by  certain  mediators  and  intercessors,  who 
were  to  procure  for  them  the  favour  of  God, 
and  the  acceptance  of  their  prayers.  Hence 
they  worshipped  angels,  and  the  souls  de- 
parted of  their  heroes,  whom  they  canon- 
ized, and  translated  into  the  number  of 
their  inferior  gods,  by  whom  they  address- 
ed their  supplications  to  their  superior  gods. 
With  this  notion  Almighty  God  was 
pleased  to  comply  so  far,  as  under  the 
Jewish  institution  to  appoint  Moses  a  medi- 
ator betwixt  him  and  them  ;  and  now  un- 
der the  christian  dispensation  to  appoint 
Jesus  Christ  to  be  the  only  Mediator  be- 
twixt God  and  man.  Note,  4.  That  it  is 
usual  for  idolaters,  and  false  worshippers, 
to  cover  themselves  with  a  more  than  or- 
dinary show  of  humility  ;  Let  none  be- 
guile you  in  a  voluntary  humility.  True 
it  is,  that  all  duties  of  worship  ought  to  be 
voluntary,  as  voluntary  is  opposed  to  con- 
strained ;  but  they  must  not  be  voluntary, 
as  voluntary  is  opposed  to  instituted  or 
appointed  ;  God  doth  no  more  approve  of 
that  worship  we  give  him  according  to  our 
will,  than  he  doth  approve  of  our  neglect 
of  that  which  is  according  to  his  own  will. 
But  man,  vain  man,  likes  any  way  of  wor- 
shipping God  which  is  of  his  own  framing, 
much  better  than  that  which  is  of  God's 
own  appointing. 

20  Wherefore,  if  ye  be  dead  with 
Christ  from  the  rudiments  of  the 
world,  why,  as  though  living  in  the 
world,  are  ye  subject  to  ordinances, 
21  (Touch  not ;    taste  not ;    handle 


Chap.  II.  COLOSSIANS. 

not;  23  Which  all  are  to  perish 
with  the  using,)  after  the  com- 
mandments and  doctrines  of  men  ? 
23  Which  things  have  indeed  a 
shew  of  wisdom  in  will-worship,  and 
humility,  and  neglecting  of  the  bo- 
dy ;  not  in  any  honour  to  the  satis- 
fying of  the  flesh. 

Our  apostle  being  now  in  the  close  of 
this  chapter,  returns  to  expostulate,  and  ar- 
gues the  case  with  tliose  who  were  willing 
to  subject  themselves  to  the  observation  of 
the  old  Jewish  rites  and  ceremonies.  He 
argues  thus  :  "  If,  says  he,  you  profess 
yourselves  in  your  baptism  to  be  spiritually 
dead  with  Christ,  and  to  be  freed  by  his 
death  from  the  Levitical  ordinances,  why 
are  ye  subject  to  those  ordinances  ?  such 
are,  touc/i  not,  taste  not,  handle  not ; 
touch  not  any  unclean  tlimg,  taste  not  any 
forbidden  meat,  handle  not  any  consecrated 
vessel ;  all  which  observances  were  to  pe- 
rish necessarily  with  the  very  using :  and 
whereas  they  were  set  off  with  a  specious 
show  of  wisdom,  as  if  they  were  voluntary 
services,  and  free-will  offerings  to  God  ; 
he  acknowledges  tliat  they  had  indeed  a 
show  of  wisdom,  a  show  of  humility,  and 
a  show  of  mortification  and  austerity  to  the 
body,  and  not  seeming  to  give  any  honour 
to  the  satisfying  of  the  f^esh  ;  but  all  this 
had  nothing  of  spiritual  devotion  and  piety 
in  it." — Learn  hence,  1.  That  such  as  do 
by  baptism  profess  themselves  to  be  dead 
•with  C/trist  to  the  ceremonial  law,  may 
certainly  conclude  that  the  Jewish  ceremo- 
nies have  no  more  any  power  over  them, 
or  that  they  ought  to  yield  themselves  to 
the  observation  of  them.  If^/e  be  dead 
with  Christ,  lahy  are  ye  suhjeet  to  or- 
dinances ?  Learn,  2.  That  though  God 
approveth  and  accepfeth  willing  worship, 
yet  not  will-worship,  what  fair  show  soever 
it  may  seem  to  have  either  of  wisdom,  hu- 
mility, or  mortification  ;  whatever  is  the 
product  of  our  fancies,  is  a  very  fornica- 
tion in  religion,  and  an  abomination  in  the 
sight  of  God,  how  pleasing  soever  it  may 
be  in  the  sight  of  man  ;  and  yet  men  are 
most  forward  to  that  service  of  God  which 
is  of  man's  finding  out  and  setting  up  ; 
man  likes  it  better  to  worship  a  god  of  his 
own  making,  than  to  worship  the  God 
that  made  him,  and  likes  any  way  of  wor- 
shipping God,  which  is  his  own  framing, 
more  than  that  which  is  of  God's  appoint- 
ing. Ah,  wretched  heart  of  man  !  which 
whilst  it  seems  very   zealous   to   worship 


451 

and  honour  God,  hath  not  zeal  to  do  it 
in  any  other  way  than  in  that  which  reflects 
the  highest  dishonour  upon  him. 

CHAP.  HL 


Our  apostle  in  this  epistle  (as  liis  manner  is  in  all 
Uie'  rest)  having  laid  the  ilnctrine  of  the  gospel 
for  a  foundation,  and  rectified  some  errors  both 
ill  doctrine  and  practice  amongst  the  Colossians, 
he  comes  now  to  the  practical  part  of  this  epis- 
tle, exhorting  them  to  a  conversation  in  all  things 
answerahle  to  the  doctrine  of  Christ  ;  and  the 
first  duly  he  excites  them  to  the  practice  of,  is, 
that  of  an  heavenly  conversation,  expressed  by 
seeking  of,  and  setting  their  affections  upon, 
things  above,  and  not  on  things  below. 

TF  ye  then  be  risen  with  Christ, 
seek  those  things  which  are  above, 
where  Christ  sitteth  on  the  right 
hand  of  God.  2  Set  your  aflection 
on  things  above,  not  on  things  on 
the  earth. 

Observe  here,  1 .  The  nature  of  the  duty 
to  which  we  are  exhorted  ;  this  is  express- 
ed both  affirmatively,  and  negatively  ; 
affirmatively,  seek  the  things  above,  and 
set  your  affections  on  them  ;  negatively, 
not  on  the  things  here  on  earth  ;  it  being 
impossible  to  seek  and  set  our  affections  on 
both  in  an  intense  degree.  Quest.  But 
what  is  it  to  seek  those  things  that  are 
above,  and  to  set  our  affections  upon  them  ? 
Ans.  In  these  two  words  four  things  are 
comprehended.  1.  An  act  of  our  under- 
standing, that  we  know  the  worth  of  these 
thijigs.  2.  An  act  of  the  will,  to  choose 
these  things,  and  with  the  ardour  and  vehe- 
mency  of  our  affections  to  love  them.  3. 
An  act  of  industry  and  endeavour  in  the 
pursuit  of  these  things,  if  by  any  means 
we  may  attain  them.  Our  affections  are 
so  many  springs  of  motion  to  set  our  en- 
deavours on  work,  for  the  obtaining  of 
what  we  love  and  desire.  4.  It  implies  a 
clear  preference  of  the  things  above  to 
things  below,  when  they  come  in  competi- 
tion ;  set  your  affections  more  on  things 
above  than  on  the  things  below,  and  show 
it  by  your  readiness  to  part  witli  these 
things.  Observe,  2.  What  is  the  object  of 
this  act,  or  what  it  is  that  we  are  to  seek 
and  set  our  affections  upon,  namely,  the 
things  -which  are  above;  God  the  Father, 
Son,  and  Holy  Spirit,  together  with  the  bless- 
ed stale  and  condition  of  heaven,  and  the 
happiness  above  ;  as  also  those  dispositions 
and  qualifications  which  are  requisite  for 
the  obtaining  of  the  happiness,  and  bring- 
ing lis  to  the  fruition  of  it;  all  these  are 
comprehended  in  the  latilude  of  the  ob- 
ject, The  things  n-hich  are  above.  Ob- 
2  G  2 


452 


COLOSSIANS. 


Chap.  III. 


serve,  3.  The  argument  which  our  apostle 
uses  to  excite  us  to  this  duty  :  1.  If  ye  be 
risen  with  Christ ;  that  is,  if  ye  beheve 
that  Christ  is  risen,  and  if  ye  will  bear  a 
conformity  and  resemblance  to  him  in  his 
resurrection,  and  be  made  partakers  of  the 
power  and  virtue  of  it ;  for  Christ's  resur- 
rection is  not  only  a  pattern,  but  a  princi- 
ple ;  it  has  a  power  and  efficacy  in  it  to 
raise  us  up  to  a  spiritual  life  :  If  ye  then 
be  risen  with  Christ,  seek  those  things 
•which  are  above.  2.  A  second  argument 
is  drawn  from  Christ's  exaltation  in  heaven. 
He  sitteth  at  the  right  hand  of  God ; 
which  words  declare  the  exaltation  of  his 
human  nature,  and  his  being  advanced  to 
be  the  supreme  King  and  governor  of  his 
church.  Now  the  force  of  this  argument 
lies  in  the  relation  that  is  between  the  head 
and  the  members,  between  Christ  and  chris- 
tians :  as  the  head  has  an  influence  upon  the 
members,  so  the  members  have  an  affection 
for  the  head,  which  makes  them  aspire  hea- 
venwards, where  their  head  is  ;  because 
their  glorified  Saviour,  sitting  at  the  right 
hand  of  God,  by  the  power  of  his  Spirit, 
draws  out  their  afTection  towards  him.  If 
ye  be  risen  with  Christ,  seek  the  things 
above  ;  as  if  St.  Paul  had  said,  "  Is  Christ 
our  head  risen,  and  ascended  into  heaven  ? 
let  us  in  our  hearts  and  affections  follow 
him  thither,  and  patiently  wait  till  he 
receive  our  souls,  and  raise  our  bodies,  and 
take  us  wholly  to  himself,  that  we  may  be 
for  ever  with  the  Lord." 

3  For  ye  are  dead,  and  your  life 
is  hid  with  Christ  in  God. 

Here  we  have  a  fresh  argument  to  en- 
force the  foregoing  exhortation.  Seek  the 
things  above  :  For  ye  are  dead ;  that  is, 
dead  to  sin,  dead  to  the  world,  therefore  be 
not  over  eager  in  the  pursuit  of  the  things 
below.  How  affrighting  a  sight  would  it 
be  to  see  a  dead  man  rise  out  of  his  grave, 
and  converse  with  the  world,  and  follow 
the  things  here  below  >  As  affecting  is  it 
to  see  christians,  who  by  baptismal  pro- 
fession do  own  themselves  to  be  dead  to  the 
world,  yet  buried  m  the  world,  and,  in- 
stead of  setting  their  affections  on  things 
above,  pursuing  with  the  full  bent  of  their 
desires  the  things  below.  Ye  are  dead, 
— it  follows, —  your  life  is  hid-with  Christ 
in  God;— your  life,  that  is,  your  spiritual 
life  of  grace,  and  your  eternal  life  of  glory, 
they  are  both  hid  with  Christ,  now  with 
God  in  heaven.     Hid  in  Christ,  ].  As  the 


effect  is  in  the  cause ;  as  the  life  of  the 
branches  is  hid  in  the  root,  so  is  the  life  of 
a  christian  hid  in  Christ ;  he  is  our  root. 
Again,  Hid  in  Christ,  that  is,  2.  Deposited 
and  laid  up  with  Christ,  committed  to  his 
care  and  custody,  securely  put  into  his 
hands.  3.  Hid  with  Christ,  that  is,  dis- 
pensed by  him,  and  derived  from  him,  at 
his  pleasure :  of  his  fulness  we  receive, 
when  and  in  what  manner  he  pleaseth. 
Note  here,  1.  Our  life  of  grace  only  de- 
serves the  name  of  life*  our  natural  life, 
short  and  uncertain  in  itself,  and  common 
to  us  with  the  brutes,  deserves  not,  compa- 
ratively, the  name  of  life.  Note,  2.  That 
Christ  is  the  believer's  life,  he  is  both  the 
author  and  efficient  cause  of  it,  the  me- 
ritorious cause  of  it,  and  the  exemplary 
cause  and  pattern  of  it.  Note,  3. 
That  the  christian's  life  is  hid  with 
Christ.  The  phrase  imports,  1.  Its  secu- 
rity and  safety;  what  is  hidden  in  Christ, 
and  with  him,  must  be  safe,  and  out  of  the 
reach  of  danger :  grace  is  incorruptible 
seed,  that  shall  never  die.  The  world, 
Satan,  and  sin,  may  assault,  but  shall  not 
overcome  ;  neither  lust  within,  nor  the  de- 
vil, nor  the  world,  shall  be  able  to  van- 
quish that  life  which  is  hid  in  Christ.  2. 
It  imports  obscurity  ;  what  is  hidden,  is 
concealed  :  the  life  of  grace  is  totally  hid- 
den from  the  wicked,  and  hid,  in  some 
sort,  from  the  believer  himself,  under  spiri- 
tual desertion,  under  the  winnovvings  of 
temptations,  under  the  prevalency  of  cor- 
ruption ;  much  more  is  the  life  of  glory 
hidden,  it  doth  not  yet  appear ;  we  can 
no  more  conceive  of  it  by  all  we  have 
heard,  than  we  can  conceive  what  the  sun 
is  by  seeing  a  glow-worm.  3.  Our  life 
being  hid  with  Christ,  it  imports  plenty 
and  abundance :  7  a?n  come  that  ye  may 
have  life  more  abundantly,  John  x.  10. 

4  When  Christ,  who  is  our  life, 
shall  appear,  then  shall  ye  also  ap- 
pear with  him  in  glory. 

That  is, "  When  Christ,  who  is  the  author, 
and  purchaser,  and  preserver  of  our  life, 
shall  appear  to  judge  the  world,  at  the 
great  day,  then  shall  all  believers  who 
have  received  spiritual  life  from  him  be 
sharers  in  glory  with  him."  Here  note,  1. 
That  Jesus  Christ,  by  whom  believers  live 
a  life  of  grace,  and  from  whom  they  ex- 
pect a  life  of  glory,  shall  certainly  appear, 
yea,  and  have  a  very  glorious  appearing  ; 
he  shall  be  glorious  in  his  person,  glorious 


Chap.  III. 


COLOSSIANS. 


433 


in  his  attendants,  glorious  in  liis  authority, 
&c.  Note,  2.  That  when  Christ  appears 
in  glory  to  judge  the  world,  then  it  is  that 
all  believers  shall  enjoy  a  full  glorification 
with  him.  Note,  3.  That  the  laith  of  ap- 
proaching glory,  at  Christ's  second  appear- 
ance, is  a  strong  argument  to  take  oti"  our 
ajjeclions  from  t/iiiifTS  below,  and  place 
them  on  things  above.  St.  Paul's  argu- 
ment is,  to  press  the  Colossians  to  set  their 
affections  on  things  above,  because  Christ 
is  above,  and,  when  he  appears,  they  shall 
appear  with  him  in  glori/. 

5  Mortify  therefore  your  nieni- 
hcrs  which  are  upon  the  earth  ; 
fornication,  niicleanness,  inordinate 
affection,  evil  concupiscence,  and 
covetousness,  which  is  idolatry  : 


Note  here,  1.  That  although  the 
told  them  in  the  third  verse,  that  they  were 
dead  to  sin,  yet  here  in  the  fifth  verse,  he 
bids  them  mortify  sin  ;  intimating,  that 
the  work  of  mortification,  at  the  best,  is 
but  imperfect,  and  must  be  carried  on  daily 
and  progressively  ;  they  were  mortified  but 
in  part ;  the  old  man  has  a  strong  heart, 
and  is  a  long  time  a-dying  ;  after  it  has 
received  its  deadly  wound,  sin  lives  a  dying 
life,  and  dies  a  lingering  death.  Mortify 
therefore,  S^-c.  What  it  is  they  are  called 
upon  to  mortify :  their  members  upon 
earth  :  where,  by  metnbers,  we  are  to  un- 
derstand all  the  lusts  and  corruptions  of 
our  hearts  and  natures,  all  the  relics  and  re- 
mains of  sin  unsubdued  and  unpurged  out 
of  the  soul;  he  instances  in  fornication, 
uncleaiiness,  inordinate  affections  and 
desires,  and  covetousness,  which  loveth 
the  world  above  God,  and  is  therefore  no 
better  than  idolatry.  But  why  are  these 
called  members,  and  members  upon  earth  ? 
Ans.  They  are  called  members,  in  allusion 
to  what  St.  Paul  called  sin  before,  chap.  ii. 
verse  1 1.  namely,  a  body  of  sin;  therefore 
he  calls  particular  lusts  members  of  that 
body,  and  also  because  they  inquire  and 
call  ifor  the  members  of  the  body,  as  instru- 
ments to  bring  them  into  act;  likewise, 
because  these  lusts  are  naturally  as  dear  to 
men  as  their  bodily  members,  they  can  as 
soon  part  with  a  right  hand  or  a  right  eye, 
as  with  a  bosom  and  beloved  lust ;  they 
are  also  called  members  upon  the  earth, 
because  they  are  conversant  about  earthly 
tilings,  because  they  will  cleave  to  us  as 
long  as  we  live  upon  earth  ;  and  to  intimate, 
that  none  of  these  must  be  carried  to  hea- 


ven witli  lis,  but  be  mortified  oa  the  earth. 
But  what  is  it  to  mortify  these  members  > 
Ans.  To  mortify  sin,  is  to  deny  our  consent 
to  the  solicitations  of  sin,  to  suppress  the 
first  motions  of  sin,  to  enervate  tiie  power 
and  activity  of  sin.  Learn  hence,  1.  That 
in  the  holiest  and  best  of  God's  children 
and  servants,  there  are  relics  and  remains 
of  sin,  to  be  daily  mortified,  and  gradually 
subdued.  Learn,  2.  That  alter  God  has 
brought  a  person  into  a  state  of  grace,  it  is 
his  duty,  and  ought  to  be  his  endeavour, 
daily  to  mortify  sin,  and  all  the  remains 
of  unsubdued  corruption.  A  caution ; 
Take  heed  of  concluding  sin  is  mortified, 
because  it  is  restrained,  because  the  acts 
of  sin  are  intermitted,  because  some  par- 
ticular sins  are  subdued.  Is  all  sin  hated 
of  thee,  loathed,  and  left  by  thee  ?  'Tis 
more  to  loathe  a  sin,  than  it  is  to  leave  a 
sin  ;  sin  may  be  left,  and  yet  be  loved  ;  but 
no  man  can  loathe  a  sin,  and  love  it  at  the 
same  time.  Learn,  3.  That  covetousness 
is  a  sin,  which,  above  others,  a  christian 
should  set  himself  against,  and  endeavour 
to  mortify  and  subdue,  it  having  a  sort  of 
idolatry  in  it,  drawing  our  love,  our  trust, 
our  fear,  our  joy,  from  God,  and  placing 
the  supremacy  of  our  affections  in  and  upon 
the  creatures.  True,  the  covetous  man 
does  not  believe  his  money  to  be  God ; 
but  by  his  inordinate  loving  of  it,  and  fi- 
ducial trusting  in  it,  he  is  as  truly  guilty  of 
idolatry  as  if  he  bowed  his  knee  unto  it ; 
for  God  more  regards  the  internal  acts  of 
the  mind,  than  he  doth  the  e.xternal  acts  of 
the  body.  In  like  manner,  the  papists  do 
not  believe  their  saints  and  angels  to  be 
gods ;  but  by  praying  to  them,  and  trust- 
ing in  them  for  relief  and  help,  they  give 
them  the  inward  worship  of  the  soul,  and 
consequently  they  are  as  guilty  of  idolatry 
as  if  they  did  believe  them  to  be  God. 

6  For  which  things'  sake  the 
wratli  of  God  cometh  on  the  chil- 
dren of  disobedience  :  7  In  the 
which  ye  also  walked  some  time, 
when  ye  lived  in  them. 

Here  our  apostle  backs  his  exhortation 
to  mortify  sin  with  strong  arguments  and 
motives :  the  first  is  taken  from  the  wrath 
of  God,  which,  in  its  dismal  efTects,  falls 
upon  those  who  continue  in  and  under  the 
power  of  those  sins.  For  which  things' 
sale,  that  is,  for  the  committing  of  which 
things,  and  for  continuing  impenitent  after 
the  commission   of  them,    the   wrath   of 


464 


COLOSSIANS. 


Chap.  III. 


God  comelh  upon  them.  Here  note,  1. 
God's  wrath  is  the  due  desert  of  mao's  siu  ; 
yet  is  it  not  so  much  sin,  as  obduration  and 
impenitency  in  sin,  that  draws  down  wrath. 
Note,2.  That  believers  themselves  do  stand  in 
need  of  arguments  drawn  from  the  wrath  of 
God,  to  make  them  afraid  of  sin,  and  to 
excite  them  to  mortify  and  subdue  it ;  for 
here  the  apostle  propounded  the  terrors  of 
divine  wrath  to  these  believing  Colossians. 
The  second  argument  is  taken  from  their 
former  continuance,  yea,  long  continuance, 
in  these  sins ;  In  which  ye  also  "walked 
some  time,  vihcn  ye  lived  in  thefn  ;  that  is, 
in  tiie  fore  mentioned  sins  ye  yourselves 
also  walked  before  your  conversion  ;  when 
yc  lived  in  them,  and  took  delight  in  the 
practice  of  tiiem.  Learn  hence.  That  no 
argument  will  prevail  more  with  a  chris- 
tian to  follow  on  the  work  of  mortification 
closely  for  time  to  come,  than  the  remem- 
brance of  his  long  continuance  in  sin  in 
time  past  ;  Iji  which  sins  ye  walked  some 
lime,  when  ye  lived  in  (hem.  Now  morti- 
fy  therefore,  S(C. 

8  But  now  ye  also  put  off  all 
these ;  anger,  wrath,  malice,  blas- 
phemy, filthy  communication  out 
of  your  mouth.  9  Lie  not  one  to 
another,  seeing  that  ye  have  put  off 
the  old  man  with  his  deeds  ;  10 
And  have  put  on  the  new  man,  which 
is  renewed  in  knowledge  after  the 
image  of  him  that  created  him  : 

In  the  foregoing  verses,  St.  Paul  exhort- 
ed the  Colossians  to  mortify  external  and 
outward  sins,  as  fornication  and  unclean- 
ness  ;  here  he  presses  them  to  mortify  inter- 
nal and  spiritual  sins,  such  as  anger,  wrath, 
and  malice,  sins  of  the  heart.  The  axe  of 
mortification  must  be  laid  to  the  root  of 
inward  corruption,  spiritual  sins,  heart  sins  : 
though  they  are  minoris  infamice,  of  less 
.infamy  and  reproach  before  men,  yet  they 
are  mojoris  reatus,  of  greater  guilt  in  the 
sight  of  God  ;  therefore  a  sincere  christian 
has  a  special  respect  to  these  in  the  work 
of  mortification  :  put  off'  all  these,  anger, 
wrath,  malice.  Anger,  or  the  sudden  mo- 
tions and  rising  of  passion  :  wrath  is  an- 
ger advanced  to  an  height ;  and  malice  is 
anger  accompanied  with  a  desire  of  revenge, 
a  rooted  displeasure.  As  jealousy  is  the 
rage  of  a  man,  so  malice  is  the  rage  of  the 
devil ;  'tis  the  very  soul  and  spirit  of  the 
apostate  nature.     No  sin  renders  a  man 


so  like  to  Satan  as  wrath  and  malice.  A 
malicious  desire  of  revenge  is  so  far  be- 
neath a  christian,  that  it  is  the  baseness  of 
a  man,  yea,  the  spawn  of  a  devil.  This 
sin  indulged  destroys  the  soul,  as  sure  as 
murder,  yea,  'tis  no  less  than  murder  in  the 
account  of  God,  1  John  iii.  15.  He  that 
haieth  his  brother  is  a  murderer.  Ob- 
serve next.  The  apostle  exhorts  the  Colos- 
sians to  guard  against  the  sins  of  the  heart: 
Put  off  blasphemy,  filthy  communica- 
tion, and  lying ;  that  is,  evil  speaking, 
filthy  speaking,  and  false  speaking.  Sins 
of  the  tongue  are  to  be  guarded  and  watch- 
ed against,  as  well  as  sins  of  the  heart,  they 
are  most  scandalous,  they  dishonour  God, 
and  discredit  religion,  and  wrong  our  own 
souls.  The  sins  of  the  tongue  are  little  con- 
sidered, their  great  guilt  not  apprehended, 
but  men  must  account  for  their  open  re- 
proaches, secret  back-bitings,  scoffings,  de- 
risions, whereby  they  endeavour  to  fix  an 
ignominy  upon  their  neighbour  ;  and  par- 
ticularly the  sin  of  lying  is  here  cautioned 
against,  hie  not  one  to  another.  All  ly- 
ing is  here  condemned  ;  the  officious  lie, 
tending  to  our  own  or  our  neighbour's 
profit  ;  the  pernicious  lie,  tending  to  our 
neighbour's  prejudice;  the  jocular  and  jo- 
cose lie,  tending  to  recreation  and  sport. 
The  scripture  condemneth  all,  without  re- 
striction. Rev.  xxi.  8.  All  liars  shall  have 
their  part  m  the  lake  which  burns  with 
fire  and  brimstone :  Rev.  xxii.  15.  Whoso- 
ever loveth  and  maheth  a  lie.  Lying  makes 
a  man  like  the  devil,  who  was  a  liar  as 
well  as  a  murderer  from  the  beginning. 
Observe  lastly.  The  argument  to  enforce  the 
exhortation  to  mortify  all  sin,  the  sins  of 
the  heart,  the  sins  of  the  tongue,  the  sins 
of  the  life ;  and  that  is  drawn  from  the 
consideration  of  their  present  state ;  they 
had  in  their  baptism  made  a  profession  to 
put  off  the  old  man  with  his  deeds,  that  is, 
tiieir  own  sinful  nature,  and  put  on  the 
new  man  in  baptism,  which  being  renewed 
by  illumination  and  divine  knowledge,  and 
so  conformed  to  the  image  of  God,  render- 
ed them  now  the  objects  of  his  special  love. 
Note  here.  That  there  were  many  ceremo- 
nies in  baptism  used  in  the  primitive  church, 
to  which  St.  Paul  alludes  in  several  places 
in  his  epistles ;  as  drenching  in  wafer,  so 
as  to  seem  buried  in  and  under  it.  Col.  ii. 
1 2.  Buried  with  him  in  baptism.  Like- 
wise putting  off  their  old  clothes,  at  going 
in,  and  putting  on  new  at  their  coming 
out  of  the  water;  to  which  St.  Paul  alludes 
here,  when  he  tells  them  they  had  (namely, 


Chap.  III. 

in  their  baptism,)  put  off  the  old  man,  and 
put  on  the  new.  Wlience  learn,  'I'hat 
there  is  no  argument  more  moving  and  et- 
feclualiy  exciting  unto  holiness  of  life,  than 
that  which  is  taken  from  our  baptismal  vow 
and  profession  ;  tiie  obligation  of  this  is 
very  strong,  if  duly  considered.  The  apos- 
tle makes  use  of  it  here  as  a  potent  argu- 
ment, to  quicken  them  to  the  mortification 
of  all  sin,  seeing  they  had  in  baptism  put 
off  the  old  t/ia/i,  that  is,  professed  and  so- 
lemnly engaged  so  to  do,  and  had  put 
on  the  new  man,  which  after  God  is 
created  in  righteousness  and  true  holi- 
ness. 

11  Where  there  is  neither  Greek 
nor  Jew,  circuaicision  nor  uncir- 
cuincision,  Barbarian,  Scythian, 
bond  nor  free  :  but  Christ  is  all, 
and  in  all. 

Where,  that  is,  in  which  state  of  reno- 
vation, or  under  the  present  gospel-dispen- 
sation, there  is  found  with  God  no  respect 
to  any  man's  person  or  nation,  as  before 
there  was  under  the  legal  dispensation ; 
now  Jew  and  gentile,  male  and  female, 
bond  and  free,  circumcised  and  uncircum- 
cised,  every   one  that  fcareth   God,    and 


COLOSSIANS. 


455 


my  rule,  and  thy  glory  my  end,  in  all  my 
actions  and  undertakings. 

12  Put  on,  tln-rcfore,  as  the  elect 
of  God,  holy  and  beloved,  bowels 
of  mercies,  kindness,  hundjieness  of 
mind,  meekness,  loni^-surterinK  ;  13 
Forbcarinj^  one  another,  and  forgiv- 
ing one  another,  if  any  man  have 
a  quarrel  against  any :  even  as 
Christ  forgave  you,  so  also  do  ye. 

Our  apostle,  having  now  finished  his 
exhortation  to  the  practice  of  that  great 
duty  of  mortification  of  sin,  called  here  a 
putting  off  the  old  man,  comes  next  to 
mention  several  graces  and  virtues,  which 
he  exhorts  them  to  be  found  in  the  practice 
of;  and  this  he  styles  a  putting  on  the 
new  ?nan  ;  teaching  us  hereby,  that  a  ne- 
gative holiness  is  not  sufficient  to  salvation  ; 
it  is  not  enough  that  we  cease  to  do  evil, 
but  we  must  learn  to  do  well :  a  man  may 
go  to  hell  for  not  doing  good,  as  well  as 
for  doing  wickedly.  Observe  farther.  The 
particular  graces  and  virtues  which  they 
are  exhorted  to  put  on.  1.  Bowels  of 
mercy  and  kindness  ;  that  is  a  tender  pity 
towards,  and  an   inward   sympathy   with. 


worketh    righteousness,   is    accepted    of   those  that  are  in  misery  ;  and  this  expressed 


God,  through  Christ,  who  is  all,  in  all 
things,  to  all  believers.  But  how  is  Christ 
all  in  all  unto  his  people  .?  Thus,  his 
teaching  is  all  in  all  in  the  work  of  illumi- 
nation, his  Spirit  is  all  in  all  in  the  work  of 
conversion,  his  death  is  all  in  all  in  the  work 
of  satisfaction,  his  righteousness  is  all  in  all 
in  the  matter  of  our  justification,  his  grace 
is  all  in  all  in  our  sanctification,  his  inter- 
cession is  all  in  all  in  our  acceptation,  his 
peace  is  all  in  all  in  our  consolation,  his 
power  is  all  in  all  in  our  resurrection,  his 
presence  is  all  in  all  in  our  glorification. 
O  blessed  Jesus  !  art  thou  thus  all  to  me  ?  I 
will  labour  to  be  all  to  thee  ;  I  will  give  thee 
all  that  I  am,  my  soul  with  all  its  faculties,  my 
understanding,  my  heart,  and  my  affections, 
particularly  my  love  and  my  hatred,  my 
joy  and  my  sorrow,  my  hope  and  my  fear, 
my  body  with  all  its  members.  For  thou 
hast  created,  redeemed,  and  wilt  glorify, 
the  body  as  well  as  the  soul ;  and  therefore 
■will  1  glorify  thee  with  my  body,  and  with 
my  spirit,  which  is  thine;  I  will  also  give 
thee  all  that  I  have,  by  consecrating  it  all 
to  the  service  of  Christ,  and  resigning  up 
all  to  the  will  of  Christ,  and  will  entitle 
thee  to  all  that  1  do,  by  making  thy  word 


in  outward  acts  of  succour  and  relief,  ac- 
cording to  our  ability.  There  is  a  natural 
pity  which  man  can  hardly  put  off,  it  is 
seated  in  the  very  nature  of  man  ;  and  ac- 
cordingly unmercifulness  is  a  sin  against 
the  light  of  nature,  as  well  as  against  the 
law  of  God  :  but  there  is  besides  this,  a 
spiritual  pity,  which  flows  from  pure  love, 
and  that  a  divine  love ;  now  this  is  more 
an  act  of  grace  than  of  nature ;  this  the 
apostle  here  exhorts  the  Colossians  to.  Put 
on  bowels  of  mere)/ ;  they  who  have  put 
on  and  are  clothed  with  garments  of  holi- 
ness, will  also  put  on  bowels  of  mercy  as  a 
garment.  2.  Humbleness  of  viind: 
whereby  a  man,  sensible  of  God's  good- 
ness, and  his  own  infirmities,  hath  an 
humble  apprehension  and  a  modest  estima- 
tion of  himself:  the  more  holiness  any 
person  has,  the  more  humility  he  has ;  hu- 
mility is  a  certain  evidence  of  our  holiness, 
because  it  is  a  great  part  of  our  holiness. 
3.  Meekness  and  long-suffering,  which 
moderate  anger,  and  enable  us  to  put  up 
with  affronts  and  injuries.  This  is  a  spirit 
and  temper  divine,  and  truly  Christ-like; 
none  so  abused  and  atironled  as  he  :  but, 
being  reviled,  he  blessed,   and  cominittcd 


450 


COLOSSIANS. 


Chap.  III. 


himself  to  Him  that  judge'ui  righteously. 
When  another  hurts  thee  by  unjust  provo- 
cation, why  shouldest  thou  hurt  thyself 
by  sinful  passion  ?  Christ  was  a  lamb  for 
meekness ;  it  doth  not  become  any  of  his 
followers  to  be  like  lions  for  fierceness.  4. 
Forbearance,  and  mutual  forgiveness  ;  For- 
deariiig  one  anothtr,  and  forgiving  one 
another.  No  christians  are  so  perfect,  but 
they  are  liable  to  offend  one  another  ;  he 
must  have  no  friend  that  will  have  a  friend 
with  no  faults,  and  consequently  they 
stand  in  need  of  forgiveness  from  each 
other.  Learn  hence,  1.  That  christians  are 
obliged  by  the  laws  of  their  holy  religion  to 
forbear  and  forgive  one  another.  2.  They 
are  obligt-d  to  imitate  Christ  in  this  duly  of 
forgiveness:  Christ  forgives  us  universally, 
freely,  sincerely,  so  as  never  more  to  up- 
braid us  with  the  fault  he  has  forgiven  us ; 
such  a  forgiveness  we  are  to  exercise  to- 
wards our  brother.  As  Christ  forgave 
you,  so  also  do  ye.  Observe  lastly,  The 
argument  which  St.  Paul  makes  use  of  to 
press  the  Colossians  to  the  practice  of  the 
fore-mentioned  duties,  and  that  is  drawn 
from  their  election  and  vocation  ;  Put  on, 
as  the  elect  of  God,  hovels  of  inercy. 
You  that  had  the  favour  to  be  chosen  of 
God  out  of  the  heathen  world,  to  be  his 
church  and  people,  and  are  now  holy  and 
beloved  of  God,  let  the  sense  of  this  divine 
favour  oblige  you  to  humility  and  meek- 
ness, to  long-suffering  and  mutual  forgive- 
ness, yea,  to  the  love  and  practice  of-  uni- 
versal holiness. 

14  And  above  all  these  things, 
put  on  chanty,  which  is  the  bond 
of  perfectness. 

Still  our  apostle  makes  use  of  the  former 
metaphor,  comparing  the  graces  of  the 
Holy  Spirit  to  garments,  which  he  exhorts 
christians  to  put  on  :  he  had  mentioned 
the  putting  on  of  mercy,  meekness,  humi- 
lity, &c.  before  ;  now  he  advises  to  put  on 
charity,  or  the  grace  of  love,  as  the  upper 
garment  over  and  above  all  the  rest,  com- 
paring it  to  a  bond  or  ligament,  which  ties 
and  knits  all  the  members  of  the  church 
together.  Suest.  But  what  is  this  grace 
of  charity  ?  Answ.  It  is  a  brotherly  affec- 
tion, which  every  true  christian  chiefly 
bears  to  all  his  fellovv-members  in  Christ 
for  graces'  sake;  or  a  gracious  propensity 
of  heart  towards  our  neighbour,  whereby 
we  will,  and  do  to  our  power,  procure  all 
good  for  hira.     Sucst.  But  wliy   does  St. 


Paul  compare  charity  to  an  upper  gar- 
ment ?  Above  all  put  on  charity.  Be- 
cause, 1.  The  upper  garment  is  larger  and 
broader  than  the  rest ;  so  ought  charity  to 
extend  itself  to  all  persons,  and  upon  all 
occasions.  2.  The  upper  garment  is  usual- 
ly fairer  than  the  rest ;  so  doth  charity 
shine  brightest  amongst  all  the  graces.  3. 
The  upper  garment  distinguishes  the  several 
orders  and  degrees  of  men  ;  thus  christians 
are  known  by  love  as  by  a  livery  ;  it  is  the 
bond  that  Christ's  sincere  disciples  wear. 
2,uest.  But  how  is  charity  the  bond  of 
perfectness  ?  The  meaning  is,  that  it  is 
the  most  perfect  bond  of  union  among 
christians,  it  knitteth  together  all  the  scat- 
tered members  of  the  church,  and  makes 
their  graces  and  gifts  subservient  to  the 
good  of  one  another,  so  that  the  church  is 
made  hereby  a  complete,  entire  body,  which 
was  lame  without  it :  in  this  sense,  charity 
is  called  the  bond  of  perfectness. 

15  And  let  the  peace  of  God 
rule  in  your  hearts,  to  the  which 
also  ye  are  called  in  one  body  ;  and 
be  ye  thankful. 

As  if  the  apostle  had  said,  "  Let  that 
peace  which  God  has  given  you  within, 
and  calleth  you  to  exercise  without,  govern 
your  lives,  and  direct  you  in  all  your  ac- 
tions towards  men,  and  live  in  continual 
thankfulness  to  God."  Here  note.  That 
the  original  word,  to  rule  in  the  heart,  sig- 
nifies to  umpire,  or  to  act  the  part  of  an 
umpire,  in  appeasing  strife.  Now  this 
peace,  1.  Inwardly  hushes  and  stills  all 
in  the  soul,  when  tumultuous  affections  are 
up,  and  in  a  hurry  ;  when  anger,  hatred, 
and  revenge,  begin  to  arise  in  the  soul,  this 
calms  and  composes  all.  2.  Outwardly  ; 
peace  of  conscience  produces  peaceableness 
of  conversation  ;  where  the  peace  of  God 
rules  in  the  heart,  it  disposes  to  peaceable- 
ness in  the  life.  Now  this  consists  in  these 
things,  namely,  in  an  unwillingness  to 
provoke  others,  in  an  unaptness  to  be  pro- 
voked by  others,  in  a  readiness  to  be  re- 
conciled when  provoked,  and  in  a  forward- 
ness to  reconcile  others  that  are  at  variance. 

16  Let  the  word  of  Christ  dwell 
in  you  richly  in  all  wisdom  ; 

These  words  come  in  by  way  of  direc- 
tion and  advice,  to  help  the  Colossians  in 
the  exercise  of  the  foregoing  graces;  seeing 
it  is  the  word  of  Christ,  or  the  holy  scrip- 


Chap.  III. 


COLOSSIANS. 


457 


tures,  wliicli  teacli  the  fore-mentioned  du- 
ties, he  advises  that  that  word  of  God  may 
dwell  ill,  and  take  up  its  abode  with  them, 
richly  and  plentifully,  that  they  may  be 
furnished  thereby  with  all  true  and  sound  wis- 


Learn  hence.  Thai  singing  psalms,  both  in 
public  assemblies,  and  private  families,  and 
therein  praising  and  blessing  of  God  for 
mercies  received,  is  a  great  and  necessary 
duty,  to   be  jointly    performed   by  all  per- 


dom.     Note  liLro,  1.  The  title  given  to  the     sons  capable;   of   it.      Learn 

lioly    scriptures :     they    are   the   word    of 

Cltnst,  because  they   have  Christ  for  their 

autlior,  Christ  for  their  object,  and  Christ 

for  Iheir  end.     Note,  2.  The  advice  given 

with  respect  to  the  word  of  Christ,  Let  it 

dxvell:  not  come  for  an  hour,  but  to  tarry  ; 


2.  That  in 
singing,  a  special  regard  must  be  iiad  that 
there  be  an  inward  harmony  and  gracious 
melodv  in  the  soul,  by  the  exercise  of  the 
understanding,  and  the  orderly  motion  of 
the  affections  ;  if  the  heart  and  affections 
be  not  stirred  up  in  this  duty,  the  outward 
not  to  tarry  for  a  night,  but  to  take  up 'its  grace,  though  never  so  graceful,  availeth 
fi.xed  residence  and  abode.  Note,  3.  nothing. 
Where  it  should  dwell :  not  in  the  ear,  nor 

in  the  head  only,  not  in  the  memory  bare-  17  And  whatsoever  ye  do  in  word 
ly,  nor  in  the  affections,  but  in  the  heart  or  deed,  do  all  in  tiie  name  of  the 
"nd  soul,  Psal.  cxix.  11.  Thj/ word  have  I    Lord   Jesus,  givinp:   thanks   to  God 

and  the  Father  by  him. 


hid  in  Jiiy  heart,  that  I  rni^ht  not  sin 
acrainst  thee.  The  taw  of  God  is  in  his 
heart ;  none  of  his  steps  shall  slide,  Psal. 
xxxvii.  3 1 .  Note,  4.  How  the  word  should 
dwell  in  us  ;  richly,  copiously,  and  plenti- 
fully, in  its  commands,  in  its  promises,  in 
its  threatenings ;  let  the  word,  the  whole 
word,  dwell  in  i/ou,  being  diligently  search- 
ed, heartily  received,  and  carefully  observed. 
Note,  5.  The  persons  to  whom  this  advice 
is  given  by  the  apostle :  all  the  saints  at 
Colosse,  the  whole  body  of  the  people, 
are  enjoined  an  holy  familiarity  with  the 
i5ible;  it  is  to  be  in  their  houses,  in  their 
bands,  and  in  their  hearts,  that  it  may 
dwell  richly  in  them.  Why  then,  and 
with  what  face,  dare  the  church  of  Rome 
forbid  the  common  people  to  read  the  Bible, 
calling  it  an  heretical  book  ?  For  a  reason 
they  very  well  know,  namely,  because  it  is 
the  most  dangerous  book  against  Popery  that 
ever  was  written  in  the  world. 

— Teaching  and  admonishing  one 
another  in  psalms  and  hymns  and 
.spiritual  songs,  singing  with  grace 
in  your  hearts  to  the  Lord. 

Here  our  apostle  declares  one  special  be- 
nefit which  the  Colossians  would  receive, 
by  having  the  word  of  Christ  dwell  richly 
in  them :  it  would  enable  them  to  teach 
and  admonish  one  another,  and  also  to  ex- 
cite and  stir  up  the  affections  of  each  other, 
by  singing  those  psalms,  hijmtis,  and  spi- 
ritual son<ss,  therein  contained,  or  such 
others  as  were  composed  by  the  inspiration 
and  direction  of  the  Holy  Spirit  of  God  ; 
always  remembering  not  to  sing  gracefully 
only,  but  with  grace  ;  that  is,  with  atten- 
tion and  devotion  in  our  hearts  to  the  Lord. 


Here  our  apostle  lays  down  a  general 
rule  for  the  right  management  of  all  our 
words  and  actions,  in  the  whole  course  of 
life  ;  Whatsoever  ye  do,  do  all  in  the  name 
of  our  Lord  Je5W5,  giving  thanks  to  God 
for  all  the  mercies  you  receive  by  Jesus 
Christ.  Learn  hence,  1.  That  all  our 
thoughts,  words,  and  actions,  must  and 
ought  to  be  done  in  the  name  of  our  Lord 
Jesus  Christ ;  that  is,  to  do  all  by  the  au- 
thority and  command  of  Christ,  to  do  all 
in  the  power  and  strength  of  Christ,  to  do 
all  for  the  honour  and  glory  of  Christ,  to 
do  all  after  the  pattern  and  example  of 
Christ.  Learn,  2.  That  all  prayers  and 
thanksgivings,  as  they  are  only  due  to  God, 
so  they  must  be  performed  by  us  through 
Jesus  Christ,  that  so  they  may  find  accept- 
ance with  God  ;  givi.ig  thanks  to  God 
and  the  Father  by  him. 

18  Wives,  submit  yourselves  unto 
your  own  husbands,  as  it  is  fit  in  tlie 
Lord. 

Observe  here,  1.  That  St.  Paul,  in  the 
former  part  of  this  chapter,  having  laid 
down  general  exhortations  to  live  suitably 
to  the  gospel  which  the  Colossians  had  re- 
ceived, comes  now,  in  the  close  of  the 
chapter,  to  exhort  them  to  the  practice  of 
particular  duties  in  their  respective  places 
and  relations,  as  husbands  and  wives,  pa- 
rents and  children,  masters  and  servants. 
Learn  hence.  That  the  doctrine  of  the  gos- 
pel lays  the  highest  and  strictest  obligation 
upon  all  those  to  whom  it  is  revealtd,  to 
perform  every  personal  and  relative  duty  in 
an   holy   and  acceptable  manner,  both  to 


458 


COLOSSIANS. 


Chap.  III. 


God  aad  man.  Observe,  2.  The  wives' 
duty  of  subjection  here  required  ;  Submit 
yourselves  to  t/our  oivn  husbands.  This 
implies  and  comprehends  in  it  a  reverent 
esteem  of  them,  an  affectionate  love  unto 
them,  speaking  respectfully  of  them  and  to 
them,  and  yielding  obedience  to  their  com- 
mands. Observe  also,  The  qualification 
and  manner  of  this  subjection.  As  it  is  fit 
in  the  Lord :  that  is,  in  all  lawful  things, 
and  in  obedience  to  the  Lord's  commands, 
and  not  in  any  thing  contrary  to  his  will. 
Thus  obeying  the  woman's  subjection  is 
service  done  to  Christ ;  which  may  com- 
fort her  in  case  of  any  unkind  returns  from 
her  husband  to  her. 

19  Husbands,  love  i/our  wives, 
and  be  not  bitter  against  them. 

Observe,  1.  The  general  duty  of  the 
husband  declared,  to  love  his  wife  with  a 
special,  peculiar,  conjugal  affection,  and  to 
discover  this  love  by  a  tender  care  over 
her,  an  affectionate  regard  to  her,  cohabita- 
tion with  her,  contentnent  and  satisfaction 
in  her,  a  patient  bearing  with  her  weak- 
nesses, a  prudential  hiding  of  her  infirmi- 
ties, a  cheerful  supplying  of  her  wants,  a 
readiness  to  instruct  and  direct  her,  a 
willingness  to  pray  for  her,  and  with  her ; 
where  true  love  is  found,  these  duties  will 
be  performed.  Observe,  2.  A  particular 
sin,  which  all  husbands  are  to  avoid  in 
their  conversation  with  their  wives,  and 
that  is,  being  bitter  against  them  ;  not 
bitter  in  affection  towards  them,  that  is, 
cold  and  indifferent  in  their  love  to  them  ; 
not  bitter  in  expression  towards  them, 
speaking  reproachfully  to  them ;  not  bit- 
ter in  their  actions  towards  them,  giving 
them  bitter  blows,  which  is  contrary  to 
the  law  of  God  and  nature.  Learn  hence. 
That  it  is  the  will  and  command  of  God, 
that  husbands  should  not  behave  them- 
selves churlishly,  sourly,  or  imperiously, 
towards  their  wives  ;  not  ruling  with  ri- 
gour, or  being  morose  or  rough,  stern  and 
severe,  in  their  carriage  towards  them,  but 
to  treat  them  with  that  endearing  fami- 
liarity that  is  due  to  them,  as  part  of  our- 
selves. 

20  Children,  obey  your  parents 
in  all  things  :  for  this  is  well-pleas- 
ing unto  the  Lord. 

Observe  here,  The  duty  bound  upon  all 
children,  and  that  is,  obedience  to  their 
parents  ;  this  implies  inward  reverence,  out- 
ward observance,  a  pious  regard  to  their 


instructions,  a  following  their  good  exam- 
ples. Observe,  2.  The  object  of  this  duty ; 
Obei/  your  parents,  that  is,  both  parents ; 
as  obedience  is  due  from  all  children,  so  'tis 
payable  to  all  parents,  to  mothers  as  well 
as  fathers  ;  nay.  Lev.  xix.  3.  the  mother  is 
named  first,  because  in  regard  of  the  weak- 
ness of  her  sex  she  is  most  liable  to  con- 
tempt. Observe,  3.  The  extent  of  the 
duty  ;  in  all  things,  that  is,  in  all  lawful 
things,  and  in  all  indifferent  things,  in 
every  thing  that  is  not  sinful  ;  though 
to  the  child  it  may  seem  unnecessary  and 
unreasonable,  yet  the  parent's  command  is 
to  be  obeyed.  Observe,  4.  The  argument 
and  motive  to  excite  and  quicken  to  this 
duty  :  it  is  -well  pleasing  unto  the  Lord ; 
hereby  they  do  acceptable  service  unto  the 
Lord,  who  will  reward  it  with  long  life  on 
earth,  and  eternal  life  in  heaven.  God 
takes  a  mighty  pleasure  in  the  performance 
of  relative  duties  ;  they  are  not  only  pleas- 
ing, but  well-pleasing,  to  him :  we  are  no 
more  really,  than  what  we  are  relatively,  in 
the  account  of  God ;  that  which  we  call 
the  power  of  godliness,  consists  in  a  con- 
scientious performance  of  relative  duties. 

21  Fathers,  provoke  not  your 
children  to  anger,  lest  they  be  dis- 
couraged. 

Here  the  parents'  duty,  that  is,  the  duty 
of  both  parents,  is  laid  down.  Provoke  not 
your  children  to  -wrath  ;  that  is,  abuse  not 
your  power  and  authority  over  them,  by 
being  too  severe  unto  them ;  imbitter  not 
their  spirits  against  you,  by  denying  them 
what  is  convenient  for  them,  by  inveighing 
with  bitter  words  against  them,  by  unjust, 
unseasonable,  immoderate  correction  of 
them  ;  give  them  no  just  occasion  to  be 
angry.  The  reason  is  added,  lest  they 
be  discouraged ;  either  dispirited  and  heart- 
less, or  desperate  and  hardened  ;  lest  by 
dejection  of  spirit  they  become  stupid.  A 
parent's  conduct  must  be  moderated  with 
prudence,  shunning  the  extremes  of  too 
much  indulgence  on  the  one  hand,  and 
too  great  rigour  and  severity  on  the  other. 

22  Servants  obey  in  all  things 
1/otir  masters  according  to  the  flesh  ; 
not  with  eye-service,  as  men- 
pleasers  ;  but  in  singleness  of  heart, 
fearing  God  :  23  And  whatsoever 
ye  do,  do  it  heartily,  as  to  the  Lord, 
and  not  unto  men  :  24  Knowing, 
that  of  the  Lord  yc  shall  receive  the 


chai).  in. 

rewanl  of  tlic   iiiherilaiice  :     for  ye 
serve  the  Lord  Clirist. 

Observe  hero,  1.  Tlie  general  duty  incum- 
bent upon  all  servants,  and  that  is,  obedi- 
ence to  such  as  are  their  masters  according 
to  the  flesh,  to  execute  all  their  lawful  com- 
mands ;  sucli  as  are  God's  freemen,  may  be 
servants  to  iiicn,  though  not  the  servants  of 
men.  Observe,  2.  The  quahfications  and 
properties  of  this  obedience  which  is  due 
and  payable  from  servants  to  masters :  it 
must  be  in  .si/iir/ciicss  of  heart,  in  great 
simplicity  and  sincerity  of  spirit,  and  with 
an  eye  to  their  great  Master  in  heaven  ; 
with  an  eye  to  tlie  command  of  their  great 
Master,  witli  an  eye  to  the  presence  of  their 
great  Master,  to  "the  assistance  and  accept- 
ance of  their  great  Master,  and  to  the  ho- 
nour and  glory  of  him  also  ;  and  it  must  be 
done  heartily,  and  with  good  will,  as  to  the 
Lord,  and  not  to  men.  Learn  hence,  That 
the  meanest  and  basest  services  in  the  place 
and  station  in  which  God  sots  us,  being 
done  with  right  qualifications,  and  from  sin- 
cere motives,  and  for  sincere  ends,  is  ser- 
vice done  to  Christ,  and  as  such  shall  be 
accepted  and  rewarded  by  him.  Observe, 
3.  The  mighty  reward  which  the  Spirit  of 
God  propounds  as  an  encouragement  to 
poor  servants  in  their  obedience  to  their 
masters.  Of  tlie  Lord  i/e  shall  receive  the 
reward  of  the  inheritance.  No  service  so 
mean  but  shall  be  rewarded,  if  conscien- 
tiously performed  ;  no  distinction  in  hea- 
ven between  servants  and  sons,  all  shall 
receive  the  inheritance  there,  who  have 
done  faithful  service  here ;  and  as  the 
meanest  service  done  with  right  qualifica- 
tions, is  service  done  to  Christ,  so  shall  it  be 
accepted  of  him,  and  rewarded  by  him  : 
Knowing  that  of  the  Lord  ye  shall  re- 
ceive the  reward  of  the  inheritance,  for 
ye  serve  the  Lord  Christ. 

25  But  he  that  doeth  wrong  shall 
receive  for  the  wrong  which  he  hath 
done :  and  there  is  no  respect  of 
persons. 

That  is,  "  Such  servants  as  have  wrong- 
ed their  masters,  or  such  masters  as  have 
oppressed  their  servants,  God,  who  respects 
no  man's  person,  and  regardeth  the  rich  no 
more  than  the  poor,  will  take  his  time  to 
revenge  the  injuries  and  wrong  done  by 
either  to  each  other."  Note  here.  The  se- 
verity and  impartiality  of  divine  justice; 
God,  the  righteous  judge,  will  revenge  the 


COLOSSIANS. 


459 


wrong,  every  wrong,  whensoever  and  by 
whomsoever  it  is  done ;  he  will  revenge 
it  impartially,  he  will  revenge  it  proportion- 
ably  ;  a  just  retribution,  according  to  the 
wrong  done,  shall  be  rendered  to  every 
one  by  the  righteous  and  just  God  :  Jle 
that  hath  done  wrong,  shall  receive  for 
the  wrong  which  he  hath  done;  and 
there  is  no  respect  of  persons. 


M' 


CHAP.  IV. 

ASTERS,  give  unto  your  ser- 
vants that  wliich  is  just  and 
equal  ;  knowing  that  ye  also  have  a 
Master  in  heaven. 

Our  apostle  concluded  the  foregoing 
chapter  with  an  exhortation  to  servants,  to 
discharge  their  duty  with  all  fidelity  to  their 
masters,  remembering,  that  whatever  wrong 
is  done  by  them,  shall,  sooner  or  later,  be 
revenged  by  God  :  he  begins  this  chapter 
with  advice  to  masters,  to  give  unto  their 
servants  that  which  is  just  and  equal ; 
that  which  hiust,  or  that  which  is  accord- 
ing to  compact  and  agreement,  either  ex- 
plicitly or  implicitly  made ;  as  work, 
wages,  food,  clothing,  and  all  fitting  ac- 
commodations ;  also  that  which  is  equal 
in  reason  and  charity,  is  to  oblige  them  to 
serve  God  faithfully,  to  serve  their  masters 
cheerfully,  not  exercising  a  magisterial, 
much  less  a  tyrannical,  power  over  them  ; 
and  the  argument  to  enforce  it  is  strong, 
knowing  that  ye  also  have  a  Master  in 
heaven  ;  remembering  they  have  one  above 
them,  from  whom  they  must  expect  the  like. 
Learn  hence,  That  justice  is  to  be  observed 
towards  poor  servants,  and  that  there  are 
several  oflices  of  humanity  and  charity 
which  are  due  unto  them  by  the  command 
of  God  :  such  are  these,  1.  That  we  look 
upon  them  not  barely  as  servants,  but  as 
brethren,  partakers  of  the  same  common 
nature,  and  capable  of  the  same  grace  with 
ourselves,  consequently  not  to  treat  them 
as  vile  persons.  2.  That  we  wink  at  some 
of  their  miscarriages  which  are  not  appa- 
rently sinful,  and  do  not  punish  every 
transgression  committed  by  them  :  he  must 
keep  no  servant  that  will  have  a  servant 
with  no  faults.  3.  That  we  do  not  rule 
with  rigour,  without  giving  some  reason  for 
what  commands  seem  hard  and  difficult, 
and  that  we  permit  them  to  plead  their 
cause,  and  to  defend  their  right,  provided 
they  do  it  with  humility,  not  contradicting 
or  refusing   to  execute   the  commands  of 


460 


COLOSSIANS. 


Chap.  IV. 


their  master.  4.  That  to  well-deserving 
servants  we  give  something  above  their 
wages,  allowing  them  all  fitting  encourage- 
ment whilst  they  are  with  us  ;  and  wlien 
tiMjy  go  away,  not  suffering  them  to  go  empty 
from  us.  Thus  doing,  masters  will  give 
unto  their  scrvonts  that  which  is  just  and 
equal ;  but  how  ordinary  is  it  for  them 
that  are  a  little  above  others  to  forget  there 
is  one  above  them  ! 

2  Continue  in  prayer,  and  watch 
in  the  same  with  thanksgiving. 

Observe  here,  1.  The  duty  exhorted  to, 
and  that  is, prayer;  a  transcendent  privilege, 
as  well  as  an  important  duty.  Observe,  2. 
The  manner  of  the  duty,  and  how  it  must 
be  performed  :  with  constancy  and  perse- 
verance. 1.  Continue  in  prayer,  that  is, 
continue  instant  in  prayer  ;  not  that  every 
other  duty  is  to  be  neglected,  that  we  may 
always  perform  this,  but  we  are  always  to 
keep  our  heart  in  a  praying  frame,  and  be 
found  in  the  practice  of  the  duty  at  all  fitting 
seasons;  we  are  then  said  to  do  a  thing 
continually,  when  we  do  it  seasonably  ; 
what  a  man  does  out  of  conscience,  he  will 
do  with  perseverance.  Nature  will  have 
her  good  moods,  but  grace  is  steady.  2. 
Watchfulness  in  prayer  is  here  directed  to. 
Watch  in  the  same  ;  particularly  we  ought 
to  watch  for  the  duty,  in  the  duty,  and  af- 
ter the  duty  ;  to  watch  for  the  fittest  pray- 
ing season,  to  watch  our  hearts  in  the  sea- 
son of  prayer,  that  our  thoughts  do  not 
wander,  nor  our  afl^ections  flag ;  to  watch 
after  the  duty,  that  our  hearts  be  not  lifted 
up  by  any  assistance  received  in  the  duty  ; 
nor  be  too  much  dejected,  upon  the  score 
of  those  infirmities  that  mingle  themselves 
with  our  prayers;  but  direct  the  eye  of  our 
faith  to  Christ  as  our  intercessor,  who 
pleads  for  the  gracious  acceptance  both  of 
our  persons  and  services,  notwithstanding 
the  imperfections  of  them  both.  Observe, 
lastly.  What  must  always  accompany  pray- 
er for  mercies  we  want,  namely,  thanks- 
giving for  mercies  received  :  Watch  in  the 
sa?ne  "with  thanksgiving.  There  is  no 
such  efl^ectual  way  of  begging,  as  thanks- 
giving ;  God  is  offended,  when  we  are  loud 
and  clamorous  in  asking  favours,  but  dumb 
and  tongue-tied  in  returning  thanks:  need 
will  make  us  beggars,  but  grace  only  thanks- 
givers. 

3  Withal,  praying  also  for  us, 
that  God  would  open  unto  us  a  door 


of  utterance,  to  speak  the  mysterj' 
of  Christ,  for  which  I  am  also  in 
honds :  4  That  I  may  make  it 
manifest,  as  I  ought  to  speak. 

Our  apostle  having  directed  the  Colos- 
sians  to  the  duty  of  prayer  in  general,  here 
he  requests  an  interest  in  their  prayers  for 
himself,  and  all  the  ministers  of  Christ  in 
particular.  Whence  observe,  1.  That  the 
ministers  of  Jesus  Christ  are,  and  ought  in 
an  especial  manner  to  be,  remembered  in 
the  saints'  prayers.  Observe,  2.  The  mer- 
cies he  desires  may  be  prayed  for  on  his 
behalf,  namely,  utterance  and  boldness : 
ministers  depend  upon  God,  as  for  other 
ministerial  gitts,  so  particularly  for  the  gift 
of  utterance,  and  it  is  their  people's  duty  to 
be  earnest  and  instant  with  God  for  the 
same:  and  as  for  utterance  in  delivering 
their  message,  so  for  boldness  in  suffering 
for  if,  when  called  to  it.  No  prayers  can 
be  too  much  to  strengthen  the  hands,  and 
encourage  the  hearts,  of  the  ministers  of 
Christ  unto  an  holy  boldness,  who  suffer 
persecution  for  what  they  preach  ;  therefore 
is  St.  Paul  so  earnest  here  with  the  Colos- 
sians,  as  he  was  before  with  the  Ephesians, 
chap.  vi.  18.  and  with  the  Romans,  chap. 
XV.  30.  desiring  them  to  strive  together  in 
their  prayers  for  him  :  where,  by  the  way, 
remark,  That  the  apostle  thus  passionately 
desiring  the  living  saints  to  pray  for  him, 
but  never  once  desiring  the  prayers  and  in- 
tercessions of  the  saints  departed,  nor  of  the 
Virgin  Mary,  is  an  evidence  that  he  ap- 
proved not  of  their  prayers,  nor  looked 
upon  them  as  mediators  and  intercessors 
with  God  then,  as  the  church  of  Rome 
does  now. 

5  Walk  in  wisdom  toward  them 
that  are  without, — 

By  them  "without,  are  meant  the  hea- 
then, who  are  yet  without  the  pale  of  the 
visible  church  ;  to  -walk  in  -wisdom  toward 
them  is  a  duty  of  great  latitude,  but  im- 
ports particularly  here  an  endeavour  to  the 
uttermost  to  promote  their  conversion  and 
salvation,  by  begetting  in  them  a  due  vene- 
ration for  the  gospel,  and  a  love  and  liking 
to  the  christian  religion.  Learn  hence. 
That  private  christians,  by  walking  wisely 
before  them  that  are  yet  unconverted  effec- 
tually to  Christianity,  may  be  exceedingly 
helpful  to  promote  the  entertainment  of  the 
gospel  amongst  them.     They  may   pray. 


Chap.  IV. 


COLOSSIANS. 


4G1 


and  pray  in  faith,  for  their  conversion,  and 
the  turther  spreading  of  the  gospel,  in  or- 
der to  that  end.  The  ardent  devotions  and 
the  holy  conversations  of  private  chris- 
tians are  excellent  means  to  recommend 
the  gospel  and  the  christian  religion,  and 
to  represent  them  as  most  amiable  and  de- 
sirable. 


-Recit 


ic  time. 


Having,  in  the  former  part  of  the  verse, 
directed  the  Colossians  to  walk  wisely  be- 
fore the  unconverted  gentiles  tliat  were 
among  them,  in  this  latter  part  of  the  verse 
he  advises  them  to  redeem  every  opportu- 
nity for  gaining  over  those  infidels  to  the 
christian  religion.  A  christian  that  knows 
the  worth  of  time,  will  redeem  it,  will  im- 
prove it  for  the  soul,  for  the  benefit  of  his 
own  soul,  and  for  the  advantage  of  others  : 
see  note  on  Ep/i.  v.  IG. 

G  Let  your  speech  be  alway  with 
grace,  seasoned  with  salt,  that  ye 
may  know  liow  ye  ought  to  answer 
every  man. 

Direction  is  here  given  to  all  christians 
for  the  right  government  of  the  tongue,  and 
well  ordering  of  the  speech,  that  it  be  not 
corrupt  and  rotten,  filthy  or  frothy,  vain 
and  unprofitable,  but  mild  and  courteous, 
savoury  and  gracious,  wise  and  discreet. 
Note  here,  1.  That  we  are  not  left  at  random 
in  our  ordinary  discourse,  to  let  our  tongue 
run  riot  and  talk  what  we  please,  without 
any  regard  to  the  edification  of  others. 
Note,  2.  That  there  ought  to  be  both  a 
gracefulness  and  grace  in  our  speech,  some 
savour  of  piety,  something  that  may  testify 
there  is  grace  wrought  in  ourselves,  and 
tends  to  the  working  of  grace  in  others. 
Note,  3.  That  our  speech  may  be  thus  sa- 
voury at  all  times,  it  must  be  seasoned 
wit/i  salt.  1.  With  the  salt  of  truth  :  there 
must  be  an  agreement  betwixt  the  thing 
and  our  words,  without  falsehood  ;  and  an 
agreement  betwixt  our  tongue  and  our 
hearts,  without  dissimulation.  2.  With 
the  salt  of  wisdom  and  prudence  ;  this  will 
teach  us  the  time  when,  the  manner  how, 
and  measure  how  much,  to  speak ;  those 
words  must  needs  be  unsavory,  that  have 
neither  truth  nor  prudence  in  them.  The 
people  wondered  of  old  at  the  gracious 
words  which  came  out  of  Christ's  mouth  ; 
and  we  mav  justly  wonder  at  the  graceless 
words  which  come  out  of  the  mouth  of 
many  that  are  called  christians. 


7  All  my  state  shall  Tychicus 
declare  unto  you,  xvlio  is  a  beloved 
brother,  and  a  iaitliful  minister  and 
fellow-servant  in  the  Lord :  ii 
Whom  1  have  sent  unto  vou  for  the 
same  purpose,  thut  he  might  know 
your  estate,  and  comfort  your 
hearts;  G  With  Onesimus,  a  faith- 
ful and  beloved  biotiier,  who  i^ 
one  of  you.  They  shall  make  known 
unto  you  all  things  which  arc  clone 
here. 

Observe  here,  1.  That  although  St.  Paul 
bad  now  with  him  but  a  few  friends  at 
Rome  to  comfort  him  in  his  bonds,  yet  he 
spares  two  of  them  to  visit  and  comfort 
these  Colossians.  See  the  public  spirit  of 
our  apostle,  who  preferred  the  common 
good  of  the  church  at  Colosse,  before  his 
own  comfort  at  Rome.  Observe,  2.  The 
persons  whom  St.  Paul  sent  to  them,  Ty- 
chicus and  Onesimus,  whom  he  styles  the 
brethren,  faithful  brethren,  beloved  bre- 
thren :  nothing  endears  persons  so  much  to 
one  another,  as  religion  and  the  grace  of 
God.  These  ties  are  stronger  than  those  of 
nature  :  no  such  love  as  likeness  occasions, 
especially  likeness  to  God.  Observe,  3. 
The  design  and  end  of  St.  Paul's  send  ing  these 
two  persons  to  them,  namely,  1.  To  malce 
known  unto  them  all  thinirs done  at  Rome  ; 
mark,  all  things,  without  exception,  both 
his  doings  and  sufferings,  both  in  public 
and  private,  the  apostle  was  ashamed  of 
neither.  Happy  it  is,  when  the  conversa- 
tion of  Christ's  ministers  is  such,  both  in 
public  and  private,  that  they  need  not  be 
ashamed  to  have  it  known,  or  that  the 
church  may  understand  it.  2.  That  he 
might  comfort  their  hearts :  how  could 
Tychicus  and  Onesimus  do  this?  1.  By 
making  known  to  them  the  true  cause  of  his 
sufferings,  that  it  was  for  the  gospel's  sake. 
2.  To  keep  them  from  discouragement 
at  the  report  of  his  sufferings,  that  they 
might  not  be  offended  at  his  chain,  nor 
sink  under  the  burden  of  immoderate  sor- 
row upon  his  account.  3.  To  comfort 
their  hearts,  with  the  report  of  that  holy 
joy  and  cheerfulness  which  the  apostle  had 
in  his  own  spirit,  under  the  present  burden 
of  his  sufferings.  See  the  note  on  Eph.  vi. 
22. 

10  Aristarchus  my  fellow-prison- 
er  saluteih   vou,    and  Marcus,   sis- 


COLOSSIANS, 


Chap.  IV. 


ter's  son  to  Barnabas,  (touching 
whom  ye  received  commandments  : 
if  he  come  unto  you,  receive  him  :) 
11  And  Jesus,  which  is  called  Justus, 
who  are  of  the  circumcision.  These 
only  are  my  fellow-workers  unto 
the  kingdom  of  God,  which  have 
been  a  comfort  unto  me. 

Our  apostle  coming  now  to  the  conclusion 
of  his  excellent  letter,  sendeth  (as  liis  manner 
was)  particular  salutations  to  those  he 
wrote  to.  These  salutations  were  both 
from  others  and  himself.  Here  we  have 
three  of  St.  Paul's  companions  sending  sa- 
lutations to  the  church  at  Colosse,  namely, 
Aristarchus,  a  fellow-prisoner;  Mark,  sis- 
ter's son  to  Barnabas,  who  though  he  did  de- 
sert St.  Paul  and  Barnabas,  and  went  not  with 
them  to  the  work,  yet  returning  to  his 
duty,  he  is  recommended  to  the  church's 
reception  ;  and  Jesus,  who  was  called  Jus- 
tus, possibly  from  his  just  conversation. 
Jesus  is  the  same  with  Joshua,  signifying  a 
Saviour  :  however  we  do  not  find  that  any 
christians,  since  their  Lord's  resurrection, 
did  ever  give  their  children  the  name  of  Je- 
sus, out  of  a  due  reverence  to  their  Lord 
and  Master,  who  is  God-man,  blessed  for 
evermore.  Now,  we  learn,  that  neither 
distance  of  place,  nor  length  of  time,  ought 
to  cool  that  love  and  good  will,  that  hearty 
and  sincere  affection,  which  christians 
should  bear  one  to  another.  Note  farther, 
That  as  in  the  large  catalogue  of  salutations, 
which  St.  Paul  wrote  to  the  saints  at  Rome, 
Rom.  xvi.  in  which  particular  persons  are 
mentioned,  St.  Peter's  name  is  not  once 
named  :  so  here  in  this  catalogue  of  saluta- 
tions sent  from  Rome,  no  mention  is  made 
of  Peter's  name  neither ;  doubtless  had  he 
been  now  at  Rome,  he  had  sent  salutations 
as  well  as  the  rest ;  here  are  salutations 
from  Aristarchus,  Mark,  and  others,  none 
from  Peter.  Behold  here  the  weak  ground 
which  the  pope  builds  his  pretended  supre- 
macy and  headship  upon,  namely,  that  he 
is  St.  Peter's  successor,  who  was  bishop  of 
Rome :  though  now  it  can  never  be  proved 
that  St.  Peter  exercised  any  supremacy  over 
the  rest  of  the  apostles,  it  can  less  be  proved 
that  ever  he  was  bishop  of  Rome  ;  nor  is 
there  any  word  in  scripture  to  prove  that 
he  ever  was  at  Rome,  but  rather  the  contra- 
ry ;  it  is  certain  he  was  not  at  Rome  when 
St.  Paul  wrote  this  epistle,  there  being 
only  these,  he  says,  whom  he  mentions, 
who  are  his  fellow-labourers  unto  the  king- 
dom of  God. 


12  Epaphras,  who  is  one  of  you, 
a  servant  of  Christ,  saluteth  you, 
always  labouring  fervently  for  you 
in  prayers,  that  ye  may  stand  per- 
fect and  complete  in  all  the  will  ot 
God.  13  For  I  bear  him  record, 
that  he  hath  a  great  zeal  for  you, 
and  them  that  are  in  Laodicea, 
and  them  in  Hierapolis. 

Our  apostle  next  mentions  the  particular 
salutation  sent  from  Rome  to  the  church  at 
Colosse  by  Epaphras,  who  is  described  from 
his  country  ;  he  is  one  of  you,  that  is,  a 
citizen  of  Colosse ;  by  his  office,  a  servant 
of  Christ,  that  is,  a  minister  of  the  gospel ; 
by  his  fervour  and  affection  towards  these 
Colossians,  evidenced  by  his  prayers  for 
{hem,  he  labours  fervently  for  you  in  his 
prayers.  The  word  signifies  to  strive  as 
in  an  agony,  pointing  out  our  ministerial 
duty  to  us,  not  only  to  preach  unto,  and 
to  pray  with,  but  fervently  to  pray  for,  our 
people.  God  forgive  our  forgettulness  of, 
our  backwardness  to,  our  remissness  in,  this 
part  of  our  duty  !  Too  seldom  do  we  bear 
our  people  upon  our  hearts,  when  we  go 
in  and  out  before  the  Lord.  O !  how  far 
are  we  from  praying  ourselves  into  an  agony 
for  them,  when  our  petitions  freeze  within 
our  lips,  which  we  put  for  our  own  souls. 
One  thing  might  be  here  noted  further  con- 
cerning Epaphras :  he  was  minister  of 
(some  think  bishop  of)  Colosse  ;  yet  was 
he  born  there,  he  is  one  of  you,  that  is,  of 
your  city.  Now  Christ  tells  us,  a  minister 
is  in  hazard  to  meet  disrespect  in  his  own 
country,  he  is  usually  of  no  honour  there. 
However,  Epaphras  being  called  to  the 
work  of  God  in  the  place  where  he  was 
born,  embraces  it,  and  God  gives  him  repu- 
tation with  the  people  for  his  faithfulness 
in  his  place.  Observe  lastly.  What  was 
the  subject-matter  of  Epaphras's  prayer 
for  his  people  at  Colosse,  namely,  That 
they  might  stand  perfect  and  complete 
in  all  the  will  of  God ;  it  is  the  desire  and 
prayer,  the  care  and  endeavour,  of  every 
faithful  minister  of  Christ,  that  his  people 
may  stand  fast  in  their  obedience,  in  uni- 
versal obedience,  in  perfect  and  complete 
obedience  to  the  will,  the  whole  will,  of 
God  in  all  things.  Yet  one  thing  more  is 
observable  in  Epaphras,  he  had  not  only 
a  great  zeal  for  his  own  people  at  Colosse, 
but  for  them  at  Laodicea  and  Hierapolis, 
which  were  neighbouring  churches.  Learn 
thence.  That  the  ministers  of  Ciirist  are  to 


Chan.  IV. 


COLOSSIANS. 


46.3 


look  upon  themselves  as  ministers  of  tlie 
whole  church  ;  and  although  they  take 
care  of  a  particular  congregation,  yet  is  it 
their  duty  to  desire  and  endeavour,  that  all 
christians  within  the  reach  of  their  ministe- 
rial labours  may  find  some  special  benefit 
and  advantage  by  them.  Epaphras  had  a 
fervent  zeal  for  the  churches  in  Laodicea 
and  Hierapolis,  as  well  as  at  Colosse,  and 
it  was  his  commendation  that  he  had  so. 

14  Luke,  the  beloved  physician, 
and  Demas,  greet  yon. 

Still  our  apostle  is  sending  salutations 
from  Rome  to  the  Colossians.  1.  From 
St.  Luke,  who  of  a  physician  for  the  body, 
becomes  a  physician  for  the  soul,  as  Mat- 
thew of  a  publican  became  a  preacher. 
Luke  well  deserved  the  title  here  given 
him  of  beloved,  m  that  he  undertook  the 
ministry  at  a  time  when  civil  authority  did 
allow  no  maintenance  for  ministers,  and 
when  his  employment  as  a  physician  would 
probably  have  advantaged  him  much 
more.  Luke,  the  beloved  physician,  greets 
you.  2.  Demas  also,  who  when  persecu- 
tion grew  hot,  his  affections  grew  cold, 
yet  now  he  sends  salutations  with  the  rest 
to  the  church  at  Colosse.  St.  Paul  com- 
plains of  his  forsaking  of  him,  2  Tim.  iv. 
10.  for  the  sake  of  this  present  world. 
Let  no  professor  judge  of  himself  by  his 
external  profession,  by  his  performance  of 
outward  duties,  by  his  associating  himself 
with  the  people  of  God,  nay,  by  his  suffer- 
ings with  the  servants  of  God,  (Demas  did  all 
this,)  but  by  their  sincere  love  to  Christ, 
and  persevering  faithfulness  in  the  trying 
hour  of  temptation  :  we  know  not  what  we 
are,  till  sufferings  appear. 

15  Salute  the  brethren  which  are 
in  Laodicea,  and  Nymphas,  and 
the  church    which   is  in  his  house. 

Our  apostle  had  sent  the  salutations  of 
others  to  them  before ;  he  sends  his  own 
now.  \.  Generally,  to  all  the  christian 
brethren  which  were  in  Laodicea,  to  whom 
he  directs  this  epistle  to  be  read,  in  the 
next  verse.  Now  to  prepare  them  to  hear 
it  with  great  attention,  he  sends  salutations 
particularly  to  them  ;  Salute  the  brethren 
in  Laodicea.  No  particular  people  must 
desire  or  expect  to  monopolize  and  engross 
the  whole  of  a  minister's  affections  to  them- 
selves ;  but  as  he  is  the  minister  of  the  ca- 
tholic church,  so  it  is  both  his  duty  and 
desire  that  all  particular  churches,  yea,  in- 


dividual christians,  should  siiare  in  his  affec- 
lionate  love  towards  them,  in  his  care  and 
concern  for  them.  He  salutes  Nymphas  in 
particular,  a  person  perhaps  very  eminent 
for  piety  and  charity,  as  may  be  gathered 
from  the  following  words,  A/id  the  church 
ivhich  is  in  his  house.  By  which,  1.  Un- 
derstand his  f;imily  and  household,  who 
were  so  piously  instructed,  so  religiously 
governed,  so  devoutly  disposed,  as  if  they 
had  been  a  church.  Learn  thence.  That 
masters  of  families  should  train  up  their 
household  in  religion  and  godliness,  in- 
structing, reproving,  exhorting,  all  that  are 
under  their  care,  that  their  house  may  de- 
serve the  name  of  a  church ;  The  church 
•which  is  in  his  house.  2.  Some,  by  the 
church  in  his  house,  understand  a  material 
house,  or  some  particular  room  in  his  house, 
which  he  had  given  to  a  certain  number  of 
the  christians  for  a  place  of  public  worship. 
Although  the  church  in  the  apostles'  times 
had  not  the  countenance  of  civil  authority, 
to  provide  either  places  for  worship,  or 
maintenance  for  ministers ;  yet  such  fer- 
vour of  zeal  was  found  in  the  breasts  of 
christians,  that  then  such  as  were  of  ability 
wanted  not  for  inclination  to  contribute 
largely  and  freely  unto  both ;  charity 
moved  to  give  more  then,  than  force  of 
law  can  compel  and  constrain  now  ;  Nym- 
phas gives  his  house  to  be  a  place  of  pub- 
lic worship  to  the  church.  See  the  learn- 
ed Mr.  Mede  on  1  Cor.  xi.  22. 

16  And  when  this  epistle  is  read 
among  you,  cause  that  it  be  read 
also  in  the  church  of  the  Laodi- 
ceans  ; — 

Here  St.  Paul  directs  to  the  reading  of 
this  epistle  themselves,  which  the  Spirit  of 
God  had  directed  him  to  write  unto  them. 
Let  this  epistle  be  read  amonirst  you. 
All  holy  scripture  is  to  be  read  and  perused 
by  every  private  christian  ;  the  same  Spirit 
that  did  indite  the  scriptures,  requires  the 
reading  and  understanding  of  them.  And 
further,  St.  Paul  desires  this  epistle,  being 
read  amongst  the  Colossians,  should  next 
be  read  in  the  church  of  Laodicea  ;  who 
being  their  neighbours,  received  the  same 
poison  or  errors  from  the  false  teachers  crept 
in  amongst  them,  and  consequently  stood  in 
need  of  the  same  antidote.  That  doctrine 
which  is  directed  to  some  particular  church 
or  person,  recorded  in  scripture,  was  of 
universal  use  then,  and  may  be  now,  to  all 
particular  persons  and  societies. 


464 


COLOSSIANS. 


Chap.  IV. 


— And  that  ye  likewise  read  the 
epistle  from  Laodicea. 

Much  controversy  has  arisen  in  the 
church  about  this  epistle  from  Laodicea ; 
some  have  affirmed,  that  it  was  written  by 
St.  Paul  to  the  Laodiceans,  but  lost ;  from 
whence  they  would  infer,  that  the  canon 
of  the  scripture  is  not  entire.  But  suppos- 
ing it  were  so,  yet  it  follows  not  but  that 
we  have  all  things  necessary  to  salvation  in 
the  holy  scriptures.  It  is  very  probable 
that  St.  Paul  himself,  and  several  other 
apostles,  wrote  more  epistles  than  are  in  the 
Bible.  What  then  ?  We  have  what  the 
wisdom  of  God  thought  fit  to  hand  down 
to  us,  and  what  is  sufficient  to  make  the 
serious  reader  of  it  wise  unto  salvation. 
Surely  Almighty  God  was  not  bound  to 
bring  down  all  that  they  wrote  to  us,  but 
only  what  his  own  wisdom  saw  fit  and 
necessary  for  us.  Others  understand  it  of 
an  epistle  from  Laodicea  to  St.  Paul,  and 
that  he  answered  it  fully  in  this  epistle  to 
the  Colossians,  and  sending  it  back,  desired 
the  Colossians  might  read  it,  for  better 
clearing  of  some  passages  in  his  epistle  to 
them.  Lastly,  Some  understand  it  of  the 
epistle  to  the  Ephesians,  Ephesus  being  the 
metropolis,  or  the  chief  city,  of  Laodicea  ; 
and  accordingly,  some  call  the  epistle  to 
the  Ephesians,  the  epistle  to  the  Laodiceans. 
The  Irutii  is,  there  is  a  very  great  affinity 
betwixt  the  epistle  to  the  Ephesians,  and 
this  to  the  Colossians  ;  the  doctrines,  ex- 
hortations, and  many  expressions,  are  the 
verv  same  :  so  that  it  is  no  wonder  if  he  de- 
sired they  should  both  be  read  at  Colosse, 
to  let  them  see  that  he  wrote  the  same  doc- 
trine to  other  churches,  which  he  had  done 
to  them. 

17  And  say  to  Archippus,  Take 
heed  to  the  ministry  which  thou  hast 
received  in  the  Lord,  that  thou  ful- 
fil it. 

This  Archippus  is,  with  good  reason, 
supposed  to  be  the  minister  at  Colosse,  in 
the  room  of  Epaphras,  now  with  St.  Paul 
at  Rome.  Some  think,  that  in  the  absence 
of  Epaphras,  he  was  grown  somewhat  re- 
miss and  slack  in  his  ministerial  duty,  he 
directs  therefore  the  Colossians  to  admonish 
liim  to  the  exercise  of  greater  diligence,  in 
discharging  all  the  parts  of  his  trust  com- 
mitted by  Christ  unto  him.  Saj/  unto 
Archippus,  Take  heed,  Sfc.  Observe  here, 
A  double  charge,  1 .  A  charge  of  message, 


Say  unto  Archippus.  The  Colossians 
must  say  it.  St.  Paul  could  have  wrote  a 
private  letter  to  him  ;  but  they  must  excite 
him,  yea,  say  to  him  to  his  face,  not  of  him 
behind  his  back.  'Tis  the  people's  duty  to 
stir  up  their  ministers  to  the  faithful  per- 
formance of  their  duty  ;  the  fire  of  our  mi- 
nisterial zeal  doth  not  burn  so  bright,  but 
we  may  need  our  people's  bellows  to  in- 
flame it ;  but  this  must  be  done  with  pru- 
dence by  the  people,  in  a  way  of  exhorta- 
tion, not  by  way  of  exprobation  :  so  stir 
up  your  minister  to  his  duty,  that  you  for- 
get not  your  own.  2.  The  charge  of  an 
office.  Take  heed  to  the  juinistrii  -which 
thou  hast  received  of  the  Lord,  that  thou 
fulfil  it.  Here  note,  1.  A  duty  enjoined  ; 
to  fulfil  the  ministry.  But  what  is  that : 
Negatively  :  not  to  secure  the  success  of 
our  ministry ;  we  may  deliver  our  own 
souls,  though  our  people's  be  not  delivered  : 
the  nurse  is  not  charged  with  the  life  of 
the  child,  but  with  the  care  of  the  child, 
she  shall  be  paid  whether  it  live  or  die; 
nor  is  it  absolutely  to  perform  every  part 
of  our  ministerial  duty  without  the  least 
deficiency.  No,  we  rejoice  in  the  testi- 
mony of  our  conscience,  that  in  simplicity 
and  godly  sincerity  we  have  done  our  duty. 
Positively  :  to  fulfil  the  ministry,  is  to  per- 
form all  the  parts  of  our  duty  with  care 
and  faithfulness,  to  persevere  in  diligence, 
particularly  public  preaching  and  private 
inspection.  A  non-preaching  minister  is 
no  minister,  a  breastless  nurse,  a  munderer 
of  souls,  a  bell  without  a  clapper,  a  cryer 
without  a  voice ;  yet  doth  not  his  work  lie 
all  in  the  pulpit,  but  the  greatest  part  out 
of  it.  He  is  styled  a  watchman  ;  For 
what  ?  because  he  is  to  watch  one  hour 
with  his  people  in  a  week  ?  No,  surely, 
but  because  he  is  to  watch  over  tliem,  and 
converse  with  them  all  the  week,  upoa 
occasion.  Is  not  the  physician  to  visit  his 
patient,  as  well  as  to  prescribe  his  physic  ? 
Doth  the  husbandman  cast  his  seed  into 
the  ground,  and  never  come  into  the  fields 
to  see  whether  it  comes  up,  or  how  it  grows  ? 
Verily,  our  people  are  great  gainers  by  our 
profitable  converse  with  them,  and  we 
shall  be  gainers  by  them  too.  We  may 
gain  more  experimental  knowledge  by  an 
afternoon's  visiting  our  people,  than  by  a 
week's  study.  Note,  2.  The  means  here 
directed  to,  for  the  fulfilling  of  the  ministry. 
Take  heed  to  the  ministrij.  What  doth 
that  import?  1.  Take  heed  to  thy  study; 
ministerial  abilities  ate  not  rained  down 
like  manna  upon  us.     The  apostles  did  not 


Chap.  IV. 


COLOSSIANS. 


4C5 


study  indeed,  but  one  reason  was,  they  had 
no  time  to  study,  they  were  itinerary  preach- 
ers. 2.  Take  iieed  to  thy  doctrine,  that  it 
be  the  true  word  of  God,  and  dehvered 
purely ;  not  only  in  opposition  to  error, 
but  in  opposition  to  levity.  3.  Take  heed, 
that  is,  to  thy  Hie  and  practice,  that  we 
may  tread  out  the  steps  before  our  people, 
which  they  are  to  make  towards  heaven. 
Note,  3.  The  motive  to  stir  us  all  up  to  the 
fulfilling  our  ministerial  trust;  We  have 
received  it ;  there  is  the  importance  of  a 
special  favour,  and  also  the  importance  of 
a  strict  account;  wb"'  we  have  received, 
we  must  give  an  '•  .ount  for.  2.  We  have 
received  it  of  or  irom  the  Lord  ;  this  implies 
assistance:  that  God  that  has  called  us  to 
it,  will  assist  us  in  it ;  Lo,  I  am  icit/i  you 
always  unto  the  end  of  the  world ;  with 
you  to  assist,  with  you  to  succeed,  with  you 
to  reward.  Let  Archippus  then,  every  one 
in  the  work  of  Christ,  take  heed  to  the 
ministry  which  he  has  received  of  the 
Lord,  that  he  fulfil  it. 


10  Tile  Balutation  by  the  hand  of 
nie  Paul,  Kcnieniber  my  bonds. 
Grace  be  with  you.     Amen. 

Here  our  apostle  closes  his  epistle  with  a 
general  salutation  under  his  own  hand,  in- 
timating thereby,  that  he  had  not  wrote  the 
whole  with  his  own  hands.  He  begs  them 
to  remember  his  bonds;  that  is,  1.  To 
sympathize  with  him  in  his  bonds.  2. 
To  pray  for  him  in  his  bonds.  3.  To  re- 
ceive the  word  of  God,  which  he  had  writ- 
ten to  them  in  his  bonds.  4.  To  prepare 
for  sufferings  themselves,  his  bonds  being 
but  the  forerunners  of  their  bonds.  Thus 
it  is  the  people's  duty  to  remember  the 
pious  ministers  in  their  bonds.  He  adds, 
Grace  be  with  you,  wishing  them  an  abid- 
ing interest  in  the  special  favour  of  God, 
with  a  multiplied  increase  of  all  spiritual 
blessings  flowing  from  thence  ;  increase  of 
ail  grace  to  enable  them  to  glorify  God  on 
earth,  and  to  prepare  them  for  glory  with 
God  in  heaven.     Amen 


2  n 


FIRST   EPISTLE   OF   ST.    PAUL 


THESSALONIANS. 


This  Epistle  to  the  Tlicssalonians,  though  placed  last,  yet  is  supposed  to  have  been  written  first  by  St. 
Paul  to  this  particular  church  ;  and  not  without  probability,  because  the  gospel  was  more  early 
preached  at  Thessalonica,  than  either  at  Rome  or  Corinth,  as  appears  by  the  Acts  of  the  Apostles. 

Thessalonica  was  the  chief  city  in  Macedonia,  whither  St.  Paul,  in  a  vision,  was  directed  to  go  and 
preach  the  gospel;  accordingly  he  went.  Acts  xvi.  and  xvii.  and  laid  very  early  the  foundation  of  a 
christian  church  in  this  city,  which  consisting  partly  of  Jews,  and  partly  of  Gentiles,  they  were  se- 
verely persecuted  by  both.  Now  the  apostle  hearing  what  hard  tilings  the  Thessalonians  suffered, 
lie  writes  this  epistle  to  confirm  them  in  the  faith,  and  to  prevent  their  being  shaken  by  those  per- 
secutions. 

To  encourage  them  to  perseverance  in  the  faith,  and  patience  under  their  present  persecutions,  he  first 
informs  them,  that  it  w;is  nnlhing  strange  thai  they  should  sufier  thus  from  those  Jews  and  Pagans, 
"  who  had  killed  the  Lord  Jesus,  and  their  own  prophets,  and  were  contrary  to  all  men  ;"  and  then 
puts  them  in  mind  of  the  transcendent  reward  laid  up  for  them,  and  the  severe  punishments  that 
were  prepared  for  their  persecutors.  Afld,  lastly,  he  animates  and  encourages  thera  by  the  example 
of  his  own  constancy,  to  persevere  in  their  holy  profession ;  and  concludes  this  epistle  to  them  with 
particular  exhortations  to  holiness  of  life,  and  unblaraableness  in  conversation. 


CHAP.  I. 

■pAUL,  and  Silvanus,  and  Timo- 
theus,  unto  the  church  of  the 
Thessalonians,  which  is  in  God 
the  Father,  and  iji  the  Lord  Jesus 
Christ :  Grace  be  unto  you,  and 
peace,  from  God  our  Father  and 
the  Lord  Jesus  Christ. 

St.  Paul  begins  this  epistle,  as  he  does 
the  rest,  with  a  very  kind  and  gracious  sa- 
lutation ;  in  which  we  have  observable,  the 
person  saluting,  the  parties  saluted,  and  the 
salutation  itself.  Note,  1.  The  persons 
saluting,  Paul,  Silvanus,  and  Timotheus : 
Paul  only  was  tiie  inspired  writer  of  the 
epistle,  the  other  two  were  his  associates 
and  assistants,  instruments  with  him  in 
converting  the  Thessalonians  to  Christiani- 
ty, and  whom  they  had  a  deservedly 
great  affection  for ;  he  joins  them  there- 
fore with  himself,  as  asserters  and  ap- 
provers of  the  truth  contained  in  this  his 
epistle,  that  so  he  might  procure  the  greater 
respect  to  the  doctrines  it  contained  ;  he 
therefore  names  them  with  himscH,  Paul, 
Silvanus,  or  Silas,  as  he  is  called,  Acls 
xviii.  and  Timotheus  ;  but  why  not  Pau/ 


k,  or  Patil  a  servaiit  of  Jesus 
Christ,  as  in  other  epistles,  but  bare  Paul 
only  ?  Ans.  Because  his  apostleship  was 
not  at  all  questioned  by  thera ;  the  Thes- 
salonians had  a  seal  of  it  in  their  hearts; 
and  there  were  no  false  apostles  among 
them,  that  denied  his  apostleship,  as  the 
Galatians  and  other  churches  had.  The 
prudent  and  faithful  ministers  of  Christ 
know  both  how  and  when  to  use  those 
titles  of  honour  and  respect  which  God 
hath  given  them,  and  also  when  it  is  con- 
venient to  forbear  the  assuming  of  them. 
Note,  2.  The  persons  saluted,  The  church 
of  the  Tlitssalonians.  Thessalonica  was 
the  metropolis,  or  the  mother-city,  of  Ma- 
cedonia, where  the  christian  church  was 
planted  by  the  ministry  of  St.  Paul  and 
Silas,  but  with  great  opposition  from  the 
Jews,  vi-ho  forced  Paul  to  fly  to  Berea  for 
his  own  safety,  Acts  xvii.  and  Jason,  with 
others  that  entertained  him,  had  like  to 
have  been  sacrificed  in  their  own  houses  ; 
yet  there,  in  despite  of  the  devil's  rage,  and 
persecutors'  malice,  doth  God  erect  a  glo- 
rious church,  a  christian  church,  in  honour 
of  his  Son,  who  purchased  it  with  his 
blood.  Learn  hence.  That  when  and 
where  God  will  gather  to  himself  a  church. 


Chap. 


I  THESSALONIANS. 


4G7 


no  opposition  eitlier  of  men  or  devils  shall 
be  sufficient  to  hinder  it;  as  in  Rome  it- 
self, nay,  in  the  court  of  Nero,  under  the 
nose  of  that  bloody  tyrant,  was  a  churcii 
collected,  Phil.  iv.  22.  No  wonder  the 
devil  struggles,  when  his  kingdom  totters  ; 
it  follows,  which  (church)  is  in  God  tlic 
Father,  and  in  thv  Lord  Jesus  Christ ; 
that  is,  established  in  the  knowledge,  faith, 
worship,  and  obedience,  of  God  the  Father ; 
they  were  gentiles,  called  olf  from  their 
dumb  idols,  to  serve  the  living  and  true 
God,  and  were  distinguished  from  all  other 
societies  and  communions  whatsoever ; 
they  were  in  God  the  Father,  and  in  the 
Lord  Jesus  Christ,  that  is,  they  enjoyed  a 
blessed  union  with  Jesus  Christ  by  faith, 
and  a  sweet  communion  and  fellowship 
both  with  Father  and  Son,  by  tlie  bond  of 
the  Spirit.  Behold  the  high  dignity  and 
glorious  privilege  of  the  christian  church, 
to  be  thus  knit  and  united,  both  to  the 
Father  and  the  Son,  by  the  agency  of 
the  Holy  Spirit !  To  the  church  of  the 
Thessalonians,  which  is  in  God  the  Fa- 
ther, and  the  Lord  Jesus  Christ.  Note, 
3.  The  salutation  itself,  Grace  he  unto 
you,  and  peace  from  God  our  Father, 
and  from  the  Lord  Jesus  Christ. 
Where  observe,  I.  The  option  of  blessings 
wished,  grace  and  peace.  Grace,  in 
scripture,  signifies  first,  the  gracious  favour 
of  God  towards  us  ;  and  next,  all  the  gifts 
of  grace,  all  benefits  and  blessings  issuing 
forth  and  flowing  from  thence :  Peace 
usually  signifies,  in  scripture  language,  all 
manner  of  outward  prosperity  and  happi- 
ness. 2.  The  author  and  fountain  from 
whence  these  blessings  flow.  1.  From 
God  the  Father.  2.  From  the  Mediator, 
the  Lord  Jesus  Christ ;  intimating,  That 
whatever  spiritual  grace  or  temporal  bless- 
ing we  now  receive  from  God,  is  from 
him,  not  barely  as  Creator,  but  as  a  Father, 
a  gracious  Father  in  Christ,  in  whom  he 
pours  out  the  immensity  of  his  love  upon 
us,  and  through  whom  he  conveys  all  kinds 
of  blessings  unto  us. 

2  We  give  thanks  to  God  always 
for  you  all,  making  mention  of  you 
in  our  pra>ers  :  3  Remembering 
without  ceasing  your  work  of  faith, 
and  labour  of  love,  and  patience  of 
hope  in  our  Lord  Jesus  Christ,  in 
the  sight  of  Cod  and  our  Father: 

Note  here,  1.  The  holy  wisdom  of  our 
apostle,  who  being  about  to  magnify  and 


extol  the  grace  of  the  Spirit  wrought  in  the 
Thessalonians,  particularly  their  faith,  their 
love,   their  patience   and  hope,   instead  of 
commending    them    for   these   graces,  he 
breaks  forth  into  thanksgivings  unto  God 
for  them  ;  We  give  thanlcs  to  God  a!ivai/s 
for  your  -work   of  faith,   and  labour  oj 
love,  and  patience   of  hope  :  his  Ijusincss 
was  not  to  celebrate  and   commend  them, 
but  to  admire  the  special  grace   of   God 
conferred  upon  them,  and  conspicuous  in 
them.     Learn  hence,  That  it  is  our  duty, 
and  will  be  our  great  wisdom,  so  to  speak 
of  the  grace  of  God,   which  we  see  and 
obsi-Tve  in  others,  as  that  they  may  not  be 
puffed  up  with  any  conceit  of  their  own  ex- 
cellences,   but  see    matter    of  praise    and 
thanksgiving   due    unto   God    only,   and 
nothing    to    themselves.      Note,  2.    'I'he 
special    and   particular    graces    which  St. 
Paul  observed  in  the  Thessalonians  :  their 
Aiith,  their  love,  their  hope,  togetiier  with 
the  evidence  of  the  sincerity  of  those  graces : 
their  faith  was  a  working   faith,  that  is, 
fruitful   in   good  works  ;  their  love  was  a 
laborious  love,   promoting  the  good  of  all 
the  saints  ;  and  their   hope  in  the  Lord  Je- 
sus rendered  them  patient   in   and   under 
all  tribulations  for  his  sake.     There  is  no 
such  way  to  judge  the  truth  of  the  inward 
habits  of  grace  in  the  heart,  as  by  observing 
the  effects  and  fruits  of  that  grace  in   the 
life :  the  apostle  concluded  they  had   true 
faith,   because  a  fruitful  faith  ;    true  love, 
because  a  laborious  love  ;  a  good  hope  in 
Christ,  because  accompanied  with  patience 
under  the  cross  of  Christ.      Note,  .3.  Sr. 
Paul's  offices  and  acts  of  love  performed 
on    the    Thessalonians'    behalf,    namely, 
thanksgiving  and   prayer.     1.  Thanksgiv- 
ing,  We  give    thanks   unto  God  alwaus 
for  you  all.     But  why,  O  blessed  apostle, 
art  thou  so  thankful  for  the  graces  of  God's 
Holy  Spirit  wrought  in  these  Thessalonians  ? 
For  thy  own  sake,  no   doubt,  as  well  as 
theirs;  he  saw  in  them  an  eminent  seal  of 
liis  apostleship,  the  happy  fruit  and  blessed 
effect  of  his  ministry  among  them.     This, 
O .'  this  it  was  that   drew   forth  his  very 
soul  in  thanksgivings  to  God,     Learn,  That 
the  faithful  ministers  of  Christ  rejoice  greatly 
at  the  sight  and  appearance  of  the  grace  of 
God  in  any  person,  but  when  they  see  it  in 
their  own  people,  as  the  seal  of  their  minis- 
try, and  the  blessed  fruit  of  their  own  pain- 
ful endeavours  amongst  them,  this  carries 
them  out  into  transports  of  thankfulness; 
verily,  the  joy  of  their  hearts  is  too  big  lo 
come  out  at  their  mouths,  they  give  thanks 


4G8 


THESSALONIANS. 


Chap.  I. 


for  such  a  mercy  without  ceasing.  Yet,  2. 
He  subjoins  prayers  with  his  praises,  adds 
supphcations  to  his  thanksgivings:  Mak- 
ing mention  of  you  nlwoijs  in  my  praycrn; 
to  let  them  know  that  there  was  still  more 
grace  wanting  in  them  to  keep  them  hum- 
ble, as  well  as  great  grace  in  them  to  make 
him  thankful :  our  prayers  (or  grace  must 
be  thankful  prayers,  or  accompanied  with 
thanksgiving ;  when  we  pray  to  God  for 
more  grace,  we  must  ever  be  thankful  for 
what  we  have  received  ;  and  when  we  re- 
turn thanks  for  grace  received,  we  must  be 
earnest  and  instant  with  God  for  further 
and  fresh  supplies  of  grace  wanted.  Note, 
3.  The  frequency,  yea,  constancy,  of  our 
apostle  in  performing  these  duties  of  prayer 
and  thanksgiving  on  the  behalf  of  the  Thes- 
salonians  :  We  give  thanks  to  God  always 
for  you,  remembering  you  •without  ceas- 
ing, in  the  sight  of  God  and  our  Father  ; 
that  is,  as  often  as  we  appear  before  God 
our  Father,  we  incessantly  pray  for  you, 
and  constantly  praise  God  on  your  be- 
half. Where  observe,  The  comfortable 
relation  in  which  the  saints  of  God  do 
approach  and  draw  near  unto  God  in 
prayer :  they  come  to  him  as  a  Father,  yea, 
as  their  Father;  in  the  sight  of  God  our 
Father.  The  Holy  Spirit  of  God,  vouch- 
safed to  believers  under  the  gospel,  enables 
them  to  come  before  him  in  prayer,  with  a 
full  assurance  of  his  fatherly  affection  to- 
wards them,  as  being  the  sons  of  God, 
through  faith  in  Christ  Jesus,  and  it  enables 
them  to  cry,  Abba,  Father ;  and  they 
are  very  careful  to  improve  this  their  rela- 
tion to  God,  and  interest  in  him,  as  a  Fa- 
ther, in  prayer  on  behalf  of  themselves,  and 
all  their  fellow-brethren  and  members  in 
Christ.  Thus,  St.  Paul  here.  We  give 
thanks  for  you,  and  remember  youwith- 
out  ceasing,  in  the  sight  of  God  and  our 
Father. 

4  Knowing,  brethren  beloved, 
your  election  of  God.  5  For  our 
gospel  came  not  unto  you  in  word 
only,  l)ut  also  in  power,  and  in  the 
Holy  Ghost,  and  in  much  assurance; 
as  ye  know  what  manner  of  men 
we  were  among  you  for  your  sake. 

Observe  here,  I.  One  special  ground 
and  reason  assigned,  why  the  apostle's  heart 
was  thus  extraordinarily  carried  out  in 
praise  and  thanksgivings  unto  God,  on  the 
Thessalonians'    behalf,  and   that   was,  the 


knowledge  of  their  election.  Knowing 
your  election  of  God  :  that  is,  knowing 
certainly  and  infallibly,  by  your  proficiency 
in  the  fore-mentioned  christian  graces  of 
faith,  love,  and  hope,  that  God  had  cer- 
tainly chosen  you  out  of  the  gentile  world, 
to  be  a  church  and  people  to  himself,  and 
that  it  was  the  good  pleasure  of  God  to  ga- 
ther a  christian  church  at  Thessalonica  ; 
and  also  he  did  know  and  believe,  with  a 
judgment  of  charity,  that  Almighty  God 
had  chosen  them  to  eternal  life  also,  to  be 
a  part  of  his  church  triumphant  in  heaven, 
as  well  as  of  his  church  militant  upon  earth, 
the  preaching  of  the  gospel  having  met 
with  such  visible  success  amongst  them. 
It  is  our  unquestionable  duty,  and  we  learn 
it  from  St.  Paul's  example,  in  charity  to 
number  those  among  God's  chosen,  in 
whom  we  see,  as  much  as  man  may  see, 
the  fruits  and  signs  of  God's  election.  Ob- 
serve, 2.  The  ground  which  St.  Paul  had 
to  build  his  confidence  upon,  that  the  Thes- 
salonians were  a  people  chosen  of  God; 
and  that  was,  rational  evidence :  Knowing 
your  election  of  God;  for  our  gospel 
came  to  you  not  in  word  only,  but  in  pow- 
er. Where  note.  The  piety  and  prudence 
of  St.  Paul's  charity  ;  it  was  not  weakly 
grounded  and  credulous,  but  guided  by 
reasonable  evidence  :  Charity  hopeth  all 
things,  that  is,  all  things  which  it  hath 
good  ground  to  hope,  but  nothing  more 
than  what  probable  evidence  may  induce  it 
to  hope.  St.  Paul,  when  he  saw  the  apos- 
tasy of  Hymenseus  and  Alexander  into  error 
and  vice,  without  censoriousnessand  uncha- 
ritableness,  pronounces,  that  they  had 
made  shipwreck  of  faith,  1  Tim.  i.  20. 
For  he  had  sufficient  reason  to  believe, 
there  could  be  no  faith,  where  there  was 
no  holiness.  There  are  a  generation  of 
men  amongst  us,  who  brand  the  ministers 
of  God  with  censoriousness,  and  rash 
judging  the  present  state  of  men,  though 
they  judge  by  their  lives  and  actions ; 
they  would  have  us  hope  well  concerning 
them,  against  hope,  and  judge  quite  con- 
trary to  rational  evidence :  we  must  be- 
lieve them  to  have  faith,  when  they  have 
knowledge ;  that  they  are  right  penitent 
and  sorrowful  for  their  sins,  when  they 
make  a  sport  of  sin  ;  that  their  hearts  are 
chaste,  when  their  mouths  foam  out  nothing 
but  filthiness  :  but  let  them  know,  we  dare 
not  bring  a  curse  upon  ourselves,  by  calling 
good  evil,  or  evil  good  ;  our  charity,  though 
not  causelessly  suspicious,  yet  neither  is  it 
foolishly  blind.     Observe,  3.    That  parti- 


Chap.  I. 


THESSALONIANS. 


4<)9 


cular  and  special  evidence  which  the  apostle 
had  of  the  Thessnionians'  election  ;  and  that 
was,  the  great  and  gracious  success  of  his 
ministry  amongst  them.     Our  gospel  came 
—But  how  our  gospel .»     Not  as  if  he  were 
the  author  of  it,  but  the  dispenser  only  ; 
not  our  gospel  by  original  revelation,  but 
by  ministerial  dispensation  only.     I3ul  how 
did  the  gospel  come  amongst  the  Thessa- 
lonians  ?     Not  in  -word  oiili/,  sounding  in 
the  ear,  or  reaching  or  resting  in  the   un- 
derstanding only,  as  a  light  to  gaze  upon  ; 
but  in  power,   that  is,  accompanied   t/u-n 
with  the  power  of  miracles,  now  with  a 
convincing,  terrifying,  humbling,  renewing, 
and  retbrming  power.     It  follows,  and  in 
the  Uoli)  Ghost ;  that  is,  the  preaching  of 
the  word  was  at  that  lime   attended,  as 
with  a  mighty  power  of  miracles,  so  with  an 
extraordinary  effusion  and  pouring  outof  the 
Holy  Ghost  upon  them  that  heard  it,  pre- 
vailing upon  them  to  embrace  it,  and  to 
submit  themselves  unto  if.     With  this  mi- 
raculous power  of  the  Holy  Ghost  was  the 
preaching  of  the  word  accompanied  then, 
with  an  enlightening,  quickening,   regene- 
rating, and  sanctifying  power   now  ;    the 
ministry  of  the  word  is  the  great  instrument 
in  the  hand  of  the  Spirit,  for  the  conver- 
sion of  sinners,  for  the  edification  of  saints, 
and  for  the  salvation  of  both.     Again,  the 
apostle's  ministration  came  unto  them  in 
much  assurance,  that   is,  with  a  full  con- 
viction both  to  thevi  and  him;    to  them, 
with  an  evident  conviction  of  the  truth  of 
his  doctrine ;  and   to  him,  it  was   a  full 
persuasion,  yea,  a  firm  assurance,  that  God 
had  chosen  them  to  be  a  church  and  special 
people  to  himself.      And,  lastly,  As  to  his 
own  conduct   and   conversation    amongst 
them,  he  appeals  to  them,  and  to  their  own 
knowledge,  whether  it  was  not  answerable 
to   the  doctrine  delivered    by   him  :     Ye 
know  what  tnanner  of  men  we  were  among 
7/oufor  i/our  sake.     Happy  is  it  when  the 
pious  and  prudent  conversation  of  a  minis- 
ter amongst   his  people  is,  and   has  been 
such,  that  upon  a  fit  occasion  he  can  dare 
appeal  to  God  and  them  as  witnesses  and 
observers  of  it ;  Ye   know  what  we  were 
among  you :  ye  are  witnesses,   and  God 
also,  how  holily,  and Justli/,  and  unblam- 
ably,  we   behaved  ourselves  among  you, 
chap.  ii.    10.    An   heterodox  conversation 
will  carry  an  orthodox  preacher  to  hell ; 
there  is  a  preaching  life,  as  well  as  a  preach- 
ing doctrine  ;  if  religion  be  taught    by  the 
first,  and  irreligion  by  the  latter,  we  sadly 
disappoint   the  end   of    what   is  spoken : 


though,  like  a  cracked  bell  we  may  be  in- 
strumental to  ring  otiiers  to  heaven,  yet  for 
ourselves  there  is  no  remedy,  but  to  the 
fire  we  must  go,  either  for  our  refining,  or 
for  our  condemnation.  The  throne  and 
the  pulpit,  above  all  places,  call  for  holi- 
ness ;  the  prince  and  the  preacher,  above 
al  1  persons,  are  most  accountable  to  God 
for  their  example  :  Ye  know  what  manner 
of  men  we  were  among  i/ou. 

G  And  ye  became  followers  of  us, 
and  of  the  Lord,  having  received  the 
word  in  much  affliction,  with  joy 
of  the  Holy  Ghost  :  7  So  that"  ye 
were  ensam])les  to  all  that  believe  in 
Macedonia  and  Achaia. 

In  these  words,  our  apostle  gives  us  ano- 
ther probable  evidence,  that  the  Thessaioni- 
ans  were  undoubtedly  chosen  of  God, 
namely,  because  they  were  active  and  ope- 
rative christians  ;  they  did  in  their  life  and 
practice  conform  themselves  to  that  excel- 
lent pattern  and  example  held  forth  unto 
them  by  their  preachers.  Ye  bccainc  fol- 
lowers of  us.  Where  note,  That  there 
ought  to  be  something  worthy  of  imitation 
in  the  lives  of  ministers,  something  which 
their  people  may  safely  follow  ;  and  it  is 
the  people's  duty,  not  only  to  lend  an 
ear  to  their  doctrine,  but  an  eye  to  their 
pious  conversation  ;  it  is  added,  Folloxvers 
of  us,  and  of  the  Lord:  followers  of 
Christ,  absolutely,  as  an  unerring  pattern  ; 
of  his  ministers,  conditionally,  so  far  as  they 
followed  Christ.  But  followers  of  the 
Lord,  here,  seems  to  import  their  following 
of  him  in  his  sufferings  and  afflictions,  as 
appears  by  the  next  words.  Having  re- 
ceived the  word  with  inuch  affliction. 
Such  as  are  sincere  and  serious  christians, 
are  followers  of  Christ  in  his  sufferings,  as 
well  as  in  his  example  ;  they  follow  him  in 
the  sharp  and  thorny  path  of  affliction,  in 
which  he  went  before  them  ;  they  are  will- 
ing to  bear  his  cross,  as  well  as  to  wear  his 
crown  ;  to  suffer  for  him,  as  well  as  to  be 
glorified  with  him.  Observe  next.  The 
particular  instance  wherein  the  Thefsaloni- 
ans  became  followers  of  the  apostles ;  it 
was  this,  that  they  preached  tiie  word  to 
them  with  great  desire,  delight,  and  joy, 
though  at  the  same  time  they  endured  a 
great  fight  of  afflictions,  contending  witl» 
the  opposition  both  of  men  and  devils,  in 
preaching  the  word  unto  them :  in  like 
manner  did  they  receive  the  word  with 
?nuch  affliction,  and   adhere  to  it  in  the 


470 


THESSALONIANS. 


Chap.  I. 


midst  of  persecution  ;  and  all  this  accom- 
panied with  such  inward  joy,  as  none  but 
the  Holy  Ghost  could  be  the  author  of  in 
them ;  Ye  received  the  word  -with  much 
ajfliction,  with  joy  of  the  Hoh/  Ghost. 
Learn  hence.  That  upon  preaching  of  the 
word,  to  have  a  heart  open  to  receive  it, 
to  receive  it  with  affliction,  with  much 
ajjiiction,  and  yet  with  joy  and  rejoicing, 
with  a  cheerful  spirit,  and  such  a  joy  as 
the  Holy  Spirit  of  God  is  the  author  and 
producer  of,  is  a  good  evidence  that  a  per- 
son is  chosen  of  God,  and  has  a  title  to  the 
everlasting  inheritance.  Observe  farther, 
Our  apostle,  in  a  just  and  deserved  com- 
mendation of  these  Thessaionians,  tells 
them,  to  their  great  and  singular  honour, 
that  as  they  were  followers  of  them  (the 
apostles)  in  suffering,  in  patience,  and 
cheerfulness  ;  so  they  were  themselves  liv- 
ing patterns  and  lively  ensamples  of  cou- 
rage and  constancy  under  their  suflferings, 
to  all  the  neighbouring  churches  in  Mace- 
donia and  Achaia.  Then  is  the  grace  of 
God  received  by  us  a  mark  and  evidence 
of  our  election  of  God,  when  we  have  ad- 
vanced to  such  a  considerable  proficiency 
and  growth  in  it,  as  to  become  patterns 
and  examples  of  piety  to  all  that  are  round 
about  us.  Thus  the  Thessaionians  here, 
Ye  are  become  ensamples  to  all  that  be- 
lieve in  Macedonia  and  Achaia. 

8  For  from  you  sounded  out  the 
word  of  the  Lord,  not  only  in  Ma- 
cedonia and  Achaia,  but  also  in 
every  place  your  faith  to  God-ward 
is  spread  abroad  ;  so  that  we  need 
not  to  speak  any  thing.  9  For  they 
themselves  show  of  us  what  man- 
ner of  entering  in  we  had  unto  you, 
and  how  ye  turned  to  God  from 
idols,  to  serve  the  living  and  true 
God. 


Still  our  apostle  proceeds  in  a  copious 
commendation  of  these  Thessaionians,  or 
rather  in  a  thankful  admiration  of  the  grace 
of  God  shining  in  them  ;  he  tells  them,  and 
that  without  flattery,  that  the  fame  and  re- 
port of  their  graces  were  spread  abroad 
far  and  near,  insomuch  that  the  foreign 
churches,  amongst  whom  he  conversed, 
were  able  to  give  him  a  perfect  account 
how  the  apostle's  entrance  amongst  them 
at  Thessalonica  was  ;  though  not  pompous, 
yet  very  prosperous,  strangely  succeeded, 


and  singularly  blessed,  to  the  turning  of 
them  from  dead  idols,  to  serve  the  living 
and  true  God.  Learn,  That  where  true  grace 
is  rooted  in  the  heart,  though  it  be  not  im- 
mediately seen,  yet  it  cannot  long  be  hid, 
but  it  will  discover  itself  in  the  genuine 
fruits  and  vital  effects  of  it,  to  the  deserved 
admiration,  and  wished-for  imitation  of  all 
beholders  whatsoever :  From  you  sounded 
forth  the  word  of  the  Lord,  Sfc.  And 
how  you  turned  from  idols,  that  is,  how 
readily  and  speedily,  how  sincerely  and 
heartily,  you  turned  from  idolatry,  your 
former  idolatry,  in  which  you  had  been 
educated  and  brought  up  ;  yet  upon  the 
preaching  of  our  gospel  ye  left  it,  and  turn- 
ed with  indignation  from  it,  to  serve  God, 
the  living  God,  so  called  in  opposition  to 
their  dead  and  dumb  idols ;  and  the  true 
God,  in  opposition  to  their  false  gods. 
These  words  of  the  apostle  teach  us  how 
to  expound  those  words  of  our  Saviour, 
John  xviii.  3.  This  is  life  eternal,  to 
know  thee  the  only  true  God  :  teaching 
us  that  the  Father  is  called  the  only  true 
God,  not  in  opposition  to  Jesus  Christ,  as 
the  Socinians  would  insinuate,  but  in  oppo- 
sition to  idols  and  false  gods  only.  Now 
from  this  effect,  which  the  gospel  had  upon 
the  Thessaionians,  to  turn  them  from  idols 
to  serve  the  living  God,  we  learn,  that  as 
every  man  naturally  bears  an  idol  in  his 
heart,  that  is,  sets  up  something  there  in 
God's  stead,  which  attracts  and  draws  off 
the  chief  of  his  affections  from  God  ;  so 
wherever  the  gospel  is  heartily  received 
and  entertained,  there  will  be  an  abandon- 
ing of,  and  returning  from,  whatsoever  did 
usurp  God's  throne  in  the  soul,  and  the 
person  hereafter  will  only  love  and  serve 
the  living  and  true  God  :  You  tuned 
from  idols,  to  serve  the  living  and  true 
God. 

10  And  to  wait  for  his  Son  from 
heaven,  whom  he  raised  from  the 
dead,  even  Jesus,  which  delivered  us 
from  the  wrath  to  come. 

Here  the  apostle  produces  a  further  evi- 
dence of  these  Thessaionians'  conversion, 
namely,  that  they  did  not  only  turn  from 
idols  to  serve  God  the  Father,  but  did  also 
believe  in  Jesus  Christ  his  only  Son  :  this 
act  of  faith  is  expressed  by  waiting,  they 
waited  for  his  Sonfroju  heaven;  that  is 
by  faith,  they  expected  that  Christ,  whom 
the  apostle  had  preached  to  them,  and  was 


Chap.  II. 


I  THESSALONIANS. 


471 


gone  to  heaven,  would  certainly  come  again 
from  thence  to  deliver  liis  redeemed  oni's 
from  t/ic  ivraf/t  to  come,  tliat  is,  from  the 
punishment  and  vengeance  eternally  due 
unto  them  for  sin.  And  the  ground  of 
this  tlieir  expectation  was,  Christ's  resur- 
rection from  the  dead  :  To  wait  for  his 
Son  from  /leuvcti,  iv/iom  he  raised  from 
the  dead.  Note  here,  1.  A  description, 
an  heart-affecting,  yea,  a  soul-affecting 
description  of  that  wrath  which  doth  await 
every  wicked  and  impenitent  sinner ;  it  is 
a  wrath  to  come:  after  thousands,  yea, 
millions  of  years,  that  sinners  have  lain 
under  it,  still  it  is  a  wrath  to  come  ;  and 
they  are  as  far  from  being  delivered  from  it, 
as  the  first  hour  they  fell   under  it.     Note, 

2.  That  Jesus  Christ  delivered  up  himself 
to  death,  that  he  might  be  a  Saviour  and 
deliverer  to  his  people  from  this  wrath  ;  let 
it  break  forth  when  it  will,  not  a  drop  of 
it  shall  ever  fall  upon  any  of  them.     Note, 

3.  That  believers  may  warrantably  expect 
deliverance  by  Christ  from  this  wrath, 
seeing  God  has  raised  him  from  the  dead. 
Note,  4.  Therefore  may  and  ought  they 
to  wait  and  wish,  to  look  and  long,  for  his 
coming  from  heaven,  when  deliverance 
from  wrath  will  be  perfected  and  completed. 

CHAP.  II. 

The  design  and  scope  of  the  apostle,  in  tlie  chapter 
now  before  us,  is,  to  acquaint  tlie  Tliessalonians 
with  the  sincerity  and  success  of  his  ministry 
aniun^  thera  ;  as  also  to  put  tliem  in  remem- 
brance of  liis  raeek  deportment  towards  tliem, 
even  as  a  nurse  among  her  children;  and  from 
the  gracious  success  which  God  had  given  hira 
in  his  ministerial  services  for  them,  he  concludes 
that  these  liis  converts  to  Christianity,  the  Tlies- 
salonians, would  certainly  be  his  joy  and  crown 
of  rejoicing,  in  the  day  of  the  Lord  Jesus. 

'OOR   yourselves,  bretliren,  know 
our  entrance  in  unto  you,  that 
it  was  not  in  vain  : 

Observe  here.  How  our  apostle  did  and 
durst  appeal  to  the  Thessalonians  themselves, 
as  touching  the  sincerity  and  success  of  his 
public  ministry  among  them  :  Ye  your- 
selves  /enow.  It  is  not  sufficient  to  a  mi- 
nister's comfort,  that  he  be  well  reported 
of  amongst  strangers,  for  his  zeal  and  dili- 
gence, for  his  sincerity  and  faithfulness, 
unless  he  can  and  dare  appeal  to  the  con- 
sciences of  his  own  people,  and  call  them 
to  vouch  and  bear  witness  to  his  integrity  : 
Ye  yourselves  know,  that  our  entrance  in 
unto  you  was  not  in  vain.  Our  entrance 
in  unto  you,  that  is,  our  first  preaching 
amongst  you,  was  not  in  vain,  that  is,  say 


some,  it  was  not  in  vain  in  the  matter,  we 
did  not  preach  about  vain,  useless,  and  un- 
profitable niceties  and  speculations;  but 
our  preaching  was  substantial,  sound,  and 
solid.  It  was  not  in  vain  in  the  manner, 
say  others  :  it  was  not  undertaken  rashly, 
and  without  a  call,  nor  managed  in  a  slight 
and  vain  manner.  I3ul  the  word  in  vain, 
here  seems  to  point  out  these  two  things: 
1.  That  it  did  not  want  power  and  energy, 
but  had  the  demonstration  of  divine  assist- 
ance to  confirm  them  in  the  faith  that 
heard  it,  and  also  those  that  preached  it, 
in  expectation  of  success.  2.  It  was  7iot 
in  vain :  that  is,  it  did  not  want  fruit,  it 
was  not  without  a  great  and  gracious  suc- 
cess :  for  the  word  vain,  when  it  is  applied 
to  the  message  which  the  ministers  of  God 
bring,  signifies  the  not  accomplishing  the 
great  ends  for  which  it  was  designed.  Isa. 
Iv.  11.  The  word  that  goeth  out  of  my 
mouth,  shall  not  return  unto  me  in  vain, 
but  prosper,  &c.  Hence  learn.  That  where 
a  minister  is  regularly  called  to,  and  faith- 
fully discharges  his  duty  amongst  a  people, 
both  by  public  preaching  and  private  in- 
struction, his  labours  seldom,  if  ever,  want 
fruit,  in  some  degree  or  measure,  either 
sooner  or  later,  either  manifest  or  secret,  ei- 
ther for  conversion  or  edification.  We  have 
the  promise  of  Christ's  presence  with  us. 
Matt.  xxviii.20.  And  if  the  fault  be  not  ours, 
we  shall  certainly  experience  it  ;  both  the 
presence  of  his  power  to  strengthen  us,  and 
the  presence  of  his  gracious  Spirit  to  succeed 
us.  Possibly  we  do  not  see  any  visible  suc- 
cess at  present :  but  this  may  comfort  us, 
there  is  more  good  done  by  the  ministry  of 
the  word,  than  we  are  aware  of;  and  if  we 
reap  not  the  fruit  of  the  seed  we  sow,  they 
who  come  after  us  may  :  but  if  neither 
they  nor  we  reap  fruit,  our  ministry  shall 
not  be  in  vain,  with  reference  to  ourselves ; 
yet  shall  we  be  glorious,  though  Israel  be 
not  gathered.  But,  O!  that  our  people 
might  share  in  that  glory  with  us,  and  also 
shine  as  the  stars,  for  ever  and  ever !  God 
grant  we  may  never  be  called  forth  by 
Christ  to  give  a  judicial  testimony  against 
any  of  them  at  the  bar  of  God,  for  not  be- 
lieving our  report. 

2  But  even  after  that  we  had  suf- 
fered before,  and  were  shamefully 
entreated,  as  ye  know,  at  Philippi, 
we  were  bold  in  our  God  to  speak 
unto  von  the  gospel  of  God,  witli 
much  fontention. 


473 


I  THESSALONIANS. 


Chap.  ir. 


Here  St.  Paul  discovers  to  the  Thessalo- 
nians  the  great  difficultiesand  dangers,  whicli 
he  broke  through  at  his  first  entrance 
amongst  them  to  preach  the  gospel,  he  ac- 
quaints them  with  the  reproach  and  dis- 
grace he  underwent  at  their  neighbouring 
city,  Philippi,  and  the  sufferings  there  en- 
dured for  the  gospel,  which  are  recorded 
Acts  xvi.  23.  But  nothing  of  that  nature 
could  discourage  him,  but  that  he  rather 
waxed  more  bold  in  spirit,  resolving  to 
preach  the  gospel  of  God,  though  with 
muck  contention  and  opposition  from  the 
unbelieving  Jews. — Where  mark,  that  the 
apostle  calls  his  boldness,  in  God,  because 
a  boldness  for  God,  and  from  God.  It  was 
not  barely  the  fruit  of  a  natural  courage, 
but  it  was  a  zealous  boldness  in  the  cause 
of  God,  and  proved  a  convincing,  as  well 
as  a  courageous,  boldness ;  it  is  one  ne- 
cessary requisite  and  qualification  in  the 
ministers  of  God,  in  order  to  the  render- 
ing their  ministry  fruitful  and  successful, 
that  a  wise,  humble,  zealous,  and  convinc- 
ing boldness  be  found  with  them  in  their 
delivering  the  truths  of  God  unto  their 
people :  We  were  bold  in  our  God  to  speak 
unto  you  the  gospel  of  G ode 

3  For  our  exhortation  was  not  of 
deceit,  nor  of  uncleanness,  nor  in 
guile  :  4  But  as  we  were  allowed 
of  God  to  be  put  in  trust  with  the 
gospel,  even  so  we  speak ;  not  as 
pleasing  men,  but  God,  which  trieth 
our  hearts. 

Here  our  apostle  assigns  a  subordinate 
reason  why  his  preaching  was  so  successful 
amongst  theThessalonians,  namely,  because 
it  was  very  sincere.  There  was  both  sin- 
cerity in  the  doctrine  preached,  and  also  in 
the  preacher  of  that  doctrine.  Where 
note,  1.  St.  Paul  calls  his  preaching  an 
exhort(ttion ;  doubtless,  because  a  great 
part  of  his  preaching  was,  as  ours  ought 
to  be,  applicatory  and  exhortatory,  earnest- 
ly and  affectionately  exciting  the  hearers  to 
cleave  unto  the  truths,  whether  doctrinal 
or  practical,  delivered  to  them.  Note,  2. 
How  St.  Paul  removes  from  himself  the 
opposites  of  sincerity,  some  of  which  point 
at  the  sincerity  of  the  doctrine  preached  by 
him  :  it  tvas  not  of  deceit,  or  of  ensnaring 
and  seducing  error,  not  suited  to  the  cor- 
rupt opinions  and  wicked  inclinations  of 
men.  Nor  of  uncleanness  ;  nothing  that 
he  either  preached  or  practised  did  counte- 
nance and  encourage  men  in  their  filthy 


lusts,  as  did  the  false  preaching  of  the  false 
apostles,  and  the  Gnostics.  Nor  in  guile  .• 
this  points  at  the  sincerity  of  his  own  heart 
in  preaching,  his  exhortation  was  not  in 
guile  ;  that  is,  he  did  not  seek  himself,  un- 
der a  pretence  of  acting  for  God  and  his 
glory,  nor  propound  his  own  worldly  ad- 
vantage as  his  ultimate  end.  Learn  hence. 
It  is  the  duty  of  Christ's  ministers,  not  only 
to  preach  the  pure  word  of  God,  but  to 
preach  it  purely  in  simplicity  of  heart,  and 
with  a  single  eye  at  God's  glory,  without 
looking  at,  or  having  any  regard  unto, 
base,  sinister  ends,  or  by-respects.  Note,  3. 
That  St.  Paul  having  vindicated  his  mi- 
nistry from  all  suspicion  of  insincerity, 
next  assures  them  of  his  great  uprightness 
in  all  his  ministerial  performances,  making 
it  his  chief  design  to  approve  himself  unto 
God,  and  to  be  approved  of  him,  not  in  the 
least  regarding  to  please  men,  but  only  in 
subordination  to  God.  Note,  4.  The  ar- 
guments or  motives  inclining  him  thus,  in 
much  sincerity,  to  approve  himself  to  God 
in  all  his  ministerial  services;  namely,  1. 
The  consideration  of  that  high  favour  and 
honourable  trust  which  he  had  received 
from  God  :  We  were  allowed  of  God  to 
be  put  in  trust  with  the  gospel.  God  did 
fit  him  for  this  trust,  and  then  entrusted  him 
with  it,  and  he  looked  upon  both  as  a  fa- 
vour and  honour  from  God.  2.  The  con- 
sideration of  God's  omnisciency  and  all- 
seeing  eye.  Who  trieth  our  hearts.  The 
apostle  well  knew,  that  Almighty  God 
was  both  a  witness  of  his  doctrine  and  con- 
versation, and  also  privy  to  his  intentions 
and  purposes,  his  aim  and  end,  as  being  a 
God  that  searcheth  the  heart  ;  therefore  he 
so  preached,  7iot  as  pleasing  ?nen,  but  God. 
Learn  from  both.  That  nothing  doth  more 
effectually  constrain  the  ministers  of  Christ 
to  the  faithful  discharge  of  their  whole  duty, 
than  the  consideration  of  the  honour  and 
weight  of  that  trust  which  God  hath  con- 
ferred on  them,  and  the  remembrance  that 
the  eye  of  an  all-seeing  and  heart-search- 
ing God  is  both  upon  and  within  them  also. 
We  so  speak,  being  put  in  trust  with  the 
gospel  by  God,  who  trieth  our  hearts. 

5  For  neither  at  any  time  used 
we  flattering  words,  as  ye  know, 
nor  a  cloak  of  covetousness  ;  God 
is  witness  :  6  Nor  of  men  sought 
we  glory,  neither  of  you,  nor  yet  of 
others,  when  we  might  have  been 
burdensome,  as  the  apostles  of 
Christ. 


Chap.  II. 


I  THESSALONIANS. 


473 


Still  our  apostle  sees  fit  to  proceed  in 
avouching  his  own  sincerity  in  preaching 
the  gospel,  and  disowning  all  flattery,  co- 
vetousness,  and  vain-glory,  to  have  any  in- 
fluence upon  him  in  the  discharge  of  his 
ministerial  trust.  First,  He  used  not  fal- 
tering tvorils,  that  is,  speeches  fitted  to 
gratify  the  lusts  and  humours  of  men,  or 
for  gaining  their  favour,  or  courting  their 
good  opinion.  Flattery  in  any  is  odious, 
in  a  minisler  'tis  monstrous;  both  because 
spiritual  men  ought  to  be  most  plain-hearled, 
and  also  because  flattery  about  spiritual 
things  is  most  fatal  and  pernicious,  both  to 
the  giver  and  receiver.  Secondly,  he  used 
not  a  cloak  of  covetoiisness,  that  is,  he 
had  no  covetous  design  in  his  ministry  ;  his 
great  end,  in  that  administration,  was  not 
worldly  or  outward  advantage  to  himself; 
and  because  a  covetous  design  is  secret,  and 
man  cannot  judge  of  it,  he  appeals  solemnly 
to  God  that  searcheth  the  heart,  as  a  wit- 
ness of  his  freedom  from  that  design  :  I 
used  no  faltering -words,  as  ye  know,  nor 
a  cloak  of  covetousness  ;  God  is  witness. 
As  if  he  had  said,  "  Had  I  used  flattering 
words,  you  might  witness  it  ;  but  I  could 
have  worn  a  cloak  of  covetousness  so  close- 
ly, that  you  could  not  have  seen  it,  but  God 
could;  he  can  judge  through  the  darkest 
cloud,  and  see  through  the  thickest  cloak 
and  covering  ;  but  I  appeal  to  him,  whe- 
ther I  have  put  on  such  a  cloak,  or  no." 
An  oath,  then,  is  lawful  to  a  christian  ;  he 
may  solemnly  appeal  to  God,  and  call  him 
to  witness  the  truth  of  what  he  speaks,  in 
and  upon  a  just  and  great  occasion  ;  thus 
St.  Paul  here,  by  oath,  purges  himself  of 
covetousness  of  spirit.  Thirdly,  He  purges 
himself  from  all  ostentation  and  vain-glory  ; 
he  tells  them  plainly,  he  did  not  hunt  after 
applause  from  others,  nor  sought  so  much 
as  due  respect  in  a  fitting  maintenance  from 
themselves,  though  herein  he  assures  them 
that  he  did  remit  of  his  right  ;  seeing,  as  an 
apostle  of  Christ,  he  might  have  been  bur- 
densome, that  is,  chargeable  to  them,  by 
exacting  maintenance  from  them.  Learn, 
1.  Though  every  man  may  (much  more  a 
minister)  have  a  due  respect  to  his  own  ho- 
nour and  just  reputation,  yet  to  hunt  after 
respect  and  esteem,  and  to  seek  it  with  the 
full  bent  of  our  desires,  doth  savour  of  va- 
nity and  vain-glory. — Learn,  2.  Though 
the  ministers  of  the  gospel  have  an  un- 
doubted right  to  an  lionourable  mainte 
nance,  yet  it  may  be  a  pious  prudence  in 
them,  at  a  particular  time,  to  remit  their 
right ;  and   when  they  do  so  with  an  eye 


at  the  glory  of  God,  and  the  advantage 
of  the  gospel,  God  will  recompense  it  to 
them. 

7  But  we  were  gentle  among  yout 
even  as  a  nurse  cherislieth  her  chil- 
dren :  8  So  being  affectionately 
desirous  of  you,  we  were  willing  to 
have  imparted  unto  you,  not  the 
gospel  of  God  only,  but  also  our 
own  souls,  because  ye  were  dear 
unto  us. 

St.  Paul  having  cleared  himself  and  his 
ministry,  in  the  foregoing  verses,  from  the 
charge  and  imputation  of  those  foul  vices 
of  flattery,  fraud,  and  covetousness,  which 
the  false  teachers  were  guilty  of,  he  next 
gives  an  account  of  his  holy  and  humble, 
meek  and  gentle,  courteous  and  atFable.  be- 
haviour amongst  them,  performing  all  duties 
towards  them  from  a  principle  of  tender 
love,  even  such  as  is  found  in  a  nurse  to 
her  babe,  which  makes  her  stoop  to  the 
meanest  offices  for  it :  We  -were  gentle 
among  you,  as  a  nurse,  not  an  hired 
nurse,  but  a  mother-nurse,  who  takes  no- 
thing for  nursing,  who  bestows  all  her  time 
and  pains  in  nursing,  who  draws  forth  her 
breasts,  and  gives  down  her  milk  with 
pleasure  to  her  nursling,  lodging  it  in  her 
bosom,  carrying  it  in  her  arms,  with  all 
possible  demonstrations  of  a  tender  affec- 
tion towards  it,  especially  bearing  with  its 
frowardness  and  manifold  infirmities ;  inti- 
mating to  us,  with  what  tenderness  of  af- 
fection a  minister  should  be  devoted  to  his 
people,  bearing  with  them,  and  forbearing 
of  them,  and  exercising  all  that  indulgence 
towards  them,  which  may  mutually  endear 
them  to  each  other.  Observe  farther.  Our 
apostle  having  resembled  himself,  in  gene- 
ral, to  a  nurse  cherishing  her  children,  next 
instances,  in  particular,  wherein  he  stood 
ready  to  express,  like  a  nurse,  his  indulgent 
care  over  them.  Thus,  1.  As  the 
nursing-mother,  if  she  be  but  a  short  time 
absent  from  her  children,  doth  most  vehe- 
mently long  to  see  them,  and  draws  forth 
her  breast  towards  them  with  the  utmost 
desire  and  delight ;  in  like  manner,  was 
our  now  absent  apostle  most  affectionately 
desirous  of  seeing  and  enjoying  his  beloved 
Thessalonians.  2.  As  the  nursing-mother, 
when  she  gets  to  the  child,  with  unspeak- 
able delight  feeds  it  with  her  own  blood, 
concocted  and  turned  into  milk ;  so  was 
the  apostle  desirous  to  impart,  not  the  gos- 
pel  only,  but   his  own  soul,  that   is,  his 


474 


I  THESSALONIANS. 


Chap.  II. 


life ;  implying,  how  ready  he  was  to  seal 
tiie  gospel  with  his  blood,  and  to  confirm 
the  Thessalonians  in  the  faith  of  Christ. 
3.  As  a  moving,  impelling,  and  impulsive 
cause,  of  the  nurse's  indulgent  care  and 
indefatigable  pains,  is  pure  love,  motherly 
affections,  and  no  hope  of  gain  ;  so  was 
likewise  the  case  of  St.  Paul  here  towards 
these  Thessalonians :  We  were  willing  to 
i7npart  unto  you  our  own  souis,  because 
ye  were  dear  unto  us.  Learn  hence, 
That  there  is  no  stronger  love  nor  more 
endeared  affection  between  any  relations 
upon  earth,  than  between  those  ministers 
of  Christ,  and  their  beloved  people,  whom 
they  have  been  instrumental  to  convert  to 
God. 

9  For  ye  remember,  brethren,  our 
labotir  and  travail :  For  labouring 
night  and  day,  because  we  would 
not  be  chargeable  unto  any  of  you, 
we  preached  unto  you  the  gospel  of 
God.  10  Ye  are  witnesses,  and 
God  also,  how  holily  and  justly 
and  unblameably  we  behaved  our- 
selves among  you  that  believe  : 

Notwithstanding  our  apostle  was  free, 
wholly  free,  from  all  shadow  and  appear- 
ance of  covetousness  in  the  whole  course  of 
his  ministry,  yet  it  may  seem  as  if  some 
persons  (probably  the  false  apostles)  did, 
though  with  the  highest  injustice,  charge 
liim  with  it ;  accordingly,  to  clear  himself 
from  that  imputation,  here  he  tells  the 
Thessalonians,  he  laboured  night  and  day 
in  the  business  of  his  calling  ;  making  tents 
to  maintain  himself,  that  so  he  might  not 
be  chargeable  or  burdensome  to  any  of 
them,  or  any  ways  retard  or  hinder  the 
success  of  the  gospel  amongst  them  :  'La- 
bouring night  and  day,  that  we  might 
not  be  chargeable  unto  any  of  you,  we 
preached  unto  you  the  gospel  of  God 
freely.  Yet  observe.  This  was  only  a  case 
of  necessity  ;  for  at  other  times,  and  in 
other  places,  we  find  our  apostle  asserting 
his  own  right,  and  God's  appointment, 
that  every  one  that  preacheth  the  gospel 
should  live  of  the  gospel,  1  Cor.  ix.  14. 
Next  our  apostle  calls  upon  them  to  remem- 
ber his  labour  and  travail,  that  is,  his  pains 
and  diligence  in  preaching  the  gospel ;  the 
words  signify  labour  unto  weariness,  and 
labour  after  weariness,  his  painfulness  both 
in  his  preaching  and  in  his  secular  calling; 
and  from  his  calling  upon  the  Thessalonians 


to  remember  this,  he  learns  us  this  lesson  of 
instruction,  namely,  that  it  is  the  standing 
duty  of  a  people  lo  keep  in  their  constant 
remembrance  the  great  labour  and  pains 
which  the  faithful  ministers  of  Christ  do 
take  amongst  them,  that  so  they  may  be 
duly  thankful  both  to  God  and  them ;  and 
put  a  just  value  upon  that  spiritual  good, 
which  at  any  time  they  have  experienced 
and  received  from  them  :  Remember,  bre- 
thren, our  labour  and  travail.  Observe 
again.  Having  asserted  his  laboriousness  in 
preaching  to  them,  he  next  puts  them  in 
remembrance  of  his  exemplariness  in  con- 
versation amongst  them,  how  holily,  justly, 
and  unhlainably,  we  behaved  ourselves 
amongst  you,  that  is,  performing  his  duty 
with  great  integrity  and  uprightness  towards 
God  and  man,  so  that  none  justly  could 
blame  him  for  neglect  amongst  them  ;  and 
for  the  truth  of  this,  he  appeals  to  God  as 
a  judge,  and  to  themselves  as  witnesses. 
Ye  a?-e  witnesses,  and  God  also.  Learn 
hence.  That  it  is  a  great  happiness,  and  un- 
speakable consolation,  both  to  ministers 
and  people,  when  the  duties  of  religion, 
relating  to  both  tables,  are  performed  with 
such  exactness,  that  they  can  and  dare 
appeal  to  one  another,  as  to  their  holy  and 
unblamable  conversation,  and  to  God 
himself,  as  to  the  purity  of  their  aim  and 
sincerity  of  intention. 

11  As  ye  know  how  we  exhorted 
and  comforted  and  charged  every 
one  of  you,  as  a  father  doth  his 
children,  12  That  ye  would  walk 
worthy  of  God,  who  hath  called 
you  unto  his  kingdom  and  glory. 

Observe,  That  still  our  apostle  appeals 
to  their  own  consciences  for  his  good  be- 
haviour amongst  them  :  Ye  know.  Hap- 
py minister,  that  has  a  throne  in  the  con- 
sciences of  his  people,  unto  which  he 
can  and  dare  at  all  times  appeal,  for  the 
clearing  of  his  innocency  and  integrity  in 
and  before  the  face  of  the  whole  world  ! 
Observe  next,  that  having  compared  him- 
self to  a  nurse  before,  he  resembles  himself 
to  a  father  now  :  We  exhorted  you,  as  a 
father  doth  his  children.  As  it  is  the 
office  of  a  father  to  direct  and  instruct,  to 
counsel  and  exhort  his  children ;  so  the 
apostle  did  exhort,  comfort,  and  charge  the 
Thessalonians,  that  they  be  strictly  consci- 
entious in  the  faithful  discharge  of  their 
whole  duty,  both  to  God  and  man,  and 
patient  under  all,  and  all  manner  of  trials 


Chap.  II. 


I  THESSALONIANS. 


475 


and  afHictions  whatsoever,  which  they  did 
or  might  meet  with  in  the  way  of  well-do- 
ing. Wiiere  note,  That  a  mixture  of 
meei<ness  and  genlleuuss,  accompanied  with 
authority  and  gravity,  is  an  excellent  com- 
position in  the  ministers  of  the  gospel  : 
St.  Paul  having  shown,  that  for  gentleness 
he  was  a  nursing-mother,  declarcth  here, 
that  for  authority  and  gravity  lie  was  an 
instructing  father.  Observe  lastly.  The 
great  duty  which  he  did  direct  them  ini 
and  exhort  them  to,  to  walk  -wort/n/  of 
God,  -who  had  called  tlicin  unto  his  king- 
dom and  glory.  Note  here,  1.  The  duty 
txhorted  to,  namely,  to  -ijaalk  'worthy  of 
God ;  How  so  ?  Not  with  a  worthiness  of 
merit,  but  with  a  worthiness  of  meetness ; 
to  walk  as  becomes  them  who  profess  the 
name  of  God,  who  bear  the  image  of  God, 
answerable  to  the  high  and  holy  privileges 
received  from  God.  Note,  2.  The  reason 
or  argument  enforcing  the  duty.  He  hath 
called  you  to  his  kingdo7n  and  glory, 
that  is,  to  grace  ;  and  by  grace  here  to  glo- 
ry hereafter  :  such  as  are  called  to  the  one, 
are  called  to  both  :  grace  is  a  certain  pledge 
and  earnest  of  glory,  a  low  degree  of  glory, 
and  glory  the  highest  degree  of  grace. 
Such  as  walk  worthy  of  God  now,  shall 
hve  with  him,  erelong,  to  eternal  ages. 

13  For  this  cause  also  thank  we 
God  without  ceasing,  because,  when 
ye  received  the  word  of  God  which 
ye  heard  of  us,  ye  received  it  not 
as  the  word  of  men,  but,  as  it  is  in 
truth,  the  word  of  God,  which  effect- 
ually worketh  also  in  you  that  be- 
lieve. 14  For  ye,  brethren,  became 
followers  of  the  churches  of  God, 
which  in  Judea  are  in  Christ  Jesus  : 
for  ye  also  have  suffered  like  things 
of  your  own  countrymen,  even  as 
they  have  of  the  Jews  ; 

Our  apostle's  great  design  in  this  chap- 
ter, being  to  set  forth  the  wonderful  suc- 
cess which  the  preaching  of  the  gospel  had 
among  the  Thessalonians,  and  also  to  as- 
sign the  causes  of  that  success,  he  having 
in  the  former  verses  given  the  reason  of  this 
success  on  his  own  part,  namely,  his  sin- 
cerity in  preaching  it,  and  his  pious  con- 
versation in  all  things  suitable  to  it,  now  he 
comes  to  show  the  reason  on  tiieir  part, 
with  all  thankfulness  to  Almighty  God  for 
the  same  :  first  they  heard  it ;  secondly, 
(hey  received  it ;  tliirdly,  they  examiner^  if, 


and  found  it  no  fable,  but  the  word  of 
God,  and,  as  such,  entertained  it  with  a 
divine  faith  ;  fourthly,  the  word  thus  re- 
ceived did  work  with  a  mighty  power  and 
efficacy  in  them  that  believed,  that  is,  was 
accompanied  with  miracles,  and  miraculous 
operation  of  the  Holy  Spirit,  then  to  con- 
firm them  in  the  faith  of  what  they  did  be- 
lieve ;  and  the  word  has  also  now  an  effica- 
cious energy  and  divine  efficacy  accompa- 
nying it  in  the  hearts  of  believers,  working 
upon  the  will,  not  in  a  way  of  compulsion, 
but  in  a  way  congruous  to  the  nature  and 
liberty  of  the  will,  by  a  divine  influx, 
Tollendo  resistentiam,  non  voluntatis  li- 
bertatem,  (as  the  great  St.  Austin  speaks). 
Observe  next,  St.  Paul  farther  proves  the 
efficacious  success  which  the  word  had 
amongst  the  Thessalonians,  from  their  con- 
stancy and  patience  under  the  sharpest  suf- 
ferings for  the  word's  sake  ;  Ye  have  suf- 
fered like  things  of  your  own  countrymen  ; 
as  if  he  had  said,  '•  You  of  the  christian 
church  in  Thessalonica  have  shown  your- 
selves like  to  the  christian  churches  in  Judea, 
in  patient  suffering  of  persecution  from  your 
friends  and  kinsfolks,  from  your  country- 
men and  fellow-citizens,  as  they  did  from 
the  unbelieving  Jews.  Note  thence.  That 
where  the  word  is  efficaciously  received,  it 
makes  the  embracer  of  it  endure  the  hardest 
trials  and  sulTerings  rather  than  renounce  if. 
Note,  2.  That  there  neither  is,  nor  can  be, 
any  better  evidence  that  the  word  of  God 
is  effectually  received,  than  when  it  enables 
christians  to  bear  afflictions,  and  undergo 
persecutions,  with  christian  courage  and 
holy  resolution  :  Ye  have  suffered  like 
things.  But  of  whom  ?  Of  your  own 
countrymen  at  Thessalonica,  as  the 
churches  in  Judea  did  of  the  Jews.  Learn 
thence.  That  such  is  the  fury  of  a  perse- 
cuting spirit,  that  when  men  are  judicially 
given  up  of  God  unto  it,  they  will  break 
all  bonds,  both  natural,  civil,  and  religious, 
and  turn  barbarous  and  savage,  like  wolves 
and  tigers,  towards  those  of  their  own  flesh, 
who  dare  not  deny  the  truth,  which  they 
persecute  and  oppose.  Here  the  churches 
in  Judea  and  Thessalonica  were  persecuted 
alike  by  their  own  countrymen, — Ye  have 
suffered  like  things  of  your  own  country- 
men, even  as  they  have  of  the  Jews. 

15  Who  both  killed  the  Lord  Je- 
sus and  their  own  prophets,  and 
have  persecuted  us  ;  and  they  please 
not  God,  and  are  contrary  to  all 
men  ;     16  Forbidding  us   to  sjieak 


476 


I  THESSALONIANS. 


to  the  Gentiles,  that  they  might  be 
saved,  to  fill  up  their  sins  alvvay  ; 
for  the  wrath  is  upon  them  to  the 
uttermost. 

Our  apostle's  design  being  (o  encourage 
theThessalonians  to  patience  and  constancy 
under  the  persecutions  for  Christianity,  he 
acquaints  them,  that  they  did  not  walk 
alone  in  this  thorny  path,  but  that  Jesus 
Christ,  the  prophets,  and  apostles,  went  be- 
fore them,  and  every  step  they  took  in  it 
was  up  to  the  knees  in  blood  :  Thei/  kill- 
ed the  Lord  Jesus,  Sfc.  Where  observe. 
The  bitler  and  bloody  persecution  which 
the  Jews  were  guilty  of,  T/iev  Icillcd  the 
Lord  Jesus,  and  before  him  their  own  pro- 
phets ;  called  their  own,  because  of  their 
own  nation,  and  sent  witli  a  peculiar  mes- 
sage to  them  ;  and  now  they  persecuted, 
banished,  and  drove  away  St.  Paul,  and  the 
rest  of  the  apostles  ;  thet/  pleased  not  God, 
that  is,  they  highly  displeased  him,  dread- 
fully provoked  him,  tliey  were  haters  of 
God,  hateful  to  him  ;  now  hated  of  him, 
and,  lastly,  rejected  by  him ;  contrary 
to  all  men,  that  is,  to  the  common  interest 
of  all  men,  by  endeavouring  to  obstruct  the 
preaching  of  the  gospel,  which  bringeth 
salvation  to  all  men  ;  forbidding  us  to 
speak  to  the  gentiles,  that  is,  to  preach 
the  gospel  to  the  gentiles,  and  consequently 
obstructing,  what  in  them  lay,  the  salvation 
almost  of  all  the  world :  filling  up  the 
measure  of  their  sins,  till  at  last  the  wrath 
of  God  came  upon  them  to  the  utmost,  in 
their  judicial  obduration,  and  the  final 
destruction  of  Jerusalem  by  the  Romans; 
after  which  the  Jews  have  been  no  more  a 
people,  but  scattered  abroad  through  the 
face  of  the  earth.  From  the  whole  learn, 
1.  That  it  is  a  singular  support  to  suffering 
saints  to  consider,  that  Christ  and  his  apos- 
tles suffered  before  them  ;  and  by  his  suffer- 
ings has  sanctified  a  state  of  affliction  and 
persecution  to  them.  Learn,  2.  That  a  spirit  of 
persecution  seems  oft-times  to  run  in  a  blood, 
and  passes  from  parent  to  child,  through 
many  generations.  Persecution  became, 
as  It  were,  hereditary,  and,  in  a  sort,  tran- 
sient from  one  generation  to  another  among 
the  Jews ;  they  killed  Christ,  stoned  the 
prophets,  and  persecuted  the  apostles.  Note, 
3.  How  St.  Paul  ranks  and  reckons  them 
that  are  enemies  to  the  preaching  of  the 
gospel,  with  the  obstinate  shcdders  of 
Christ's  blood ;  they  are  enrolled  amongst 
the  capital  enemies  of  mankind  :  The?/ 
killed  the  Lord  of  life  ;  forbidding  us  to 


Chap,  ir. 


preach  to  the  gentiles ;  such  as  are  ene- 
mies to  preaching  are  enemies  to  the  soula 
of  men.  Obj.  But  what  need  so  much 
preaching  amongst  us,  who  are  converted 
from  heathenism  to  Christianity  ?  Ans. 
It  is  one  thing  to  be  converted  from  hea- 
thenism to  Christianity,  and  another  thing 
to  be  converted  from  sin  to  God.  Obj. 
But  we  have  the  Bible  for  that  end,  and 
can  make  no  use  of  that.  Ans.  Observe 
it,  and  you  will  find,  that  such  as  are  no 
friends  to  the  pulpit,  are  usually  none  of 
the  best  friends  to  the  Bible  :  follow  them 
to  their  families,  how  doth  the  Bible  lie  by 
as  a  neglected  book  amongst  them  ;  and  it 
must  be  a  large  charity,  that  can  judge  it 
is  conscientiously  used  in  a  closet,  when 
it  is  carelessly  neglected  in  the  family. 

17  But  we,  brethren,  being  taken 
from  you  for  a  short  time  in  pre- 
sence, not  in  heart,  endeavoured 
the  more  abundantly  to  see  your 
face  with  great  desire.  18  Where- 
fore we  would  have  come  unto  you, 
even  I  Paul,  once  and  again;  but 
Satan  hindered  us. 

Observe  here.  That  St.  Paul  having  all 
along,  in  the  chapter  before  us,  compared 
himself  to  a  tender  father,  and  a  nursing- 
mother,  for  his  affectionate  love  unto,  and 
his  solicitous  concern  for,  these  christian 
converts ;  he  doth  in  the  words  before  us, 
declare,  that  this  constrained  absence  from 
them,  occasioned  him  no  less  grief  than 
that  of  a  tender  father,  when  bereft  of  his 
beloved  children  ;  or  that  of  an  indulgent 
mother,  when  the  child  she  loves  as  her 
own  soul  is  taken  violently  from  her.  We, 
brethren,  being  taken  from  you  ;  the 
words  intimate  such  a  separation  as  death 
makes  between  a  father  and  a  child,  which 
rends  the  parent's  heart  in  sunder,  and  is 
like  cutting  off  a  limb  or  member  from  his 
body,  exquisitely  painful ;  intimating, 
that  the  enforced  absence  of  a  pastor  from 
his  beloved  people,  though  but  for  a  short 
season,  is  very  afflictive.  Ah  !  how  heart- 
rending then  is  a  total  and  final  separation 
from  each  other,  occasioned  either  by  na- 
tural or  civil  death  !  Observe,  2.  St.  Paul 
tells  them,  that  though  persecutors  had  de- 
prived them  of  his  bodily  presence,  yet 
not  of  his  heart,  for  though  not  in  body, 
yet  in  mind  he  was  present  with  them : 
minister  and  people,  like  true  lovers,  are 
present  with  each  other  in  soul,  when  se- 
parated in  body.     It  is  a  singular  comfort 


Chaj).  II. 


I  THESSALONIANS. 


477 


(o  christians  under  persecution,  thai  tlieir 
enemies  can  neither  deprive  them  of  the 
presence  of  God,  nor  the  prayers  of  their 
faithful  ministers;  their  prayers  may  meet, 
when  their  persons  are  distant,  and  they 
may  be  present  in  spirit,  in  heart,  and  af- 
fection, when  at  the  ends  of  the  earth.  Ob- 
serve, 3.  How  lie  expresses  his  desire  and 
endeavour,  his  fervent  purpose  and  fixed 
reselution,  to  come  unto  them,  to  see  their 
face,  to  refresh  them,  and  be  refreshed  by 
them  :  /  endeavoured  abundantly  to  see 
7/our  face,  but  Satan  hindered :  that  is, 
his  instruments,  persecutors,  lay  in  wait  for 
him,  on  the  one  hand,  and  caused  some 
dissensions  in  other  churches,  which  de- 
tained him  from  coming  to  them,  on  the 
other  hand :  Satan  hindered.  Learn 
hence.  That  such  as  obstruct  the  preaching 
and  propagating  of  the  gospel,  and  perse- 
cute the  promoters  of  it,  are  Satan's  instru- 
ments and  ministers.  2.  That  such  as  do 
Satan's  work,  it  is  fit  they  should  bear  his 
name.  3.  Thus,  Rev,  ii.  13.  The  devil 
shall  cast  some  oft/ou  into  prison,  that  is, 
his  servants  :  it  is  fit  that  master  and  ser- 
vant should  have  both  one  name. 

19  For  what  is  our  hope,  or  joy, 
or  crown  of  rejoicing  ?  are  not  even 
ye  in  the  presence  of  our  Lord  Je- 
sus Christ  at  his  coming  >  20  For 
ye  are  our  glory  and  joy. 

Here,  in  the  close  of  the  chapter,  St. 
Paul  acquaints  the  Thessalonians  with  the 
true  reason  why  he  had  such  an  endearing 
affection  for  them,  and  such  a  fervent  de- 
sire to  be  present  with  them :  they  were 
his  hope,  hh  Joy,  his  crown  of  rejoicing  ; 
that  is,  they  were  then  the  cause  of  his  hope, 
not  the  ground  and  foundation  of  his  hope  : 
that  Christ  alone  was ;  but  their  conversion 
by  his  ministry  was,  in  concurrence  witii 
other  things,  a  good  ground  of  hope  con- 
cerning his  own  salvation  ;  ye  are  now  my 
hope,  my  joy,  and  crown  of  rejoicing. 
Where  note,  A  very  remarkable  gradation 
in  the  words;  he  calls  them  his  hope,  his 
joy,  and  his  crown  of  rejoicing.  His  hope, 
that  is,  the  mailer  of  his  hope,  that  they 
should  be  saved  ;  his  joy,  that  is,  the  oc- 
casion of  his  joy,  in  their  conversion  by 
his  ministry;  and  his  crown  of  rejoicing 
in  Christ's  presence  at  his  coming,  that  is, 
the  fruit  and  success  of  his  ministry  amongst 
them  would  add  to  his  crown,  and  redound 
to  his  glory,  in  the  day  of  Christ.  Learn 
hence,  1.  That  there  are  degrees  of  glory 


in  l)eaven,  probably  according  to  the  mea- 
sures and  degrees  of  service  we  have  done 
for  God  on  earth  ;  there  is,  no  doubt,  an 
equality  of  glory  there,  as  to  the  essentials, 
but  not  with  respect  to  the  accidentals; 
besides  the  joy  and  satisfaction  which  the 
ministers  of  Christ  are  partakers  of,  in  hea- 
ven, in  common  with  other  glorified  saints, 
they  have  an  additional  joy  and  glory 
from  the  success  of  their  pious  and  painful 
labours,  which  God  has  crowned  with  the 
conversion  and  edification  of  many  souls. 
Lord  !  who  could  not  study,  spend,  and 
be  spent,  in  the  service  of  such  a  master  i" 
Is  it  not  worth  all  our  labour  and  sutFerings, 
to  appear  in  the  presence  of  Christ,  accom- 
panied with  all  those  souls  whom  we  have 
instrumentally  either  brought  home  or  built 
up  in  the  most  holy  faith,  either  converted, 
comforted,  or  confirmed  in  the  way  to 
heaven  ?  To  hear  one  spiritual  child  say, 
"  Lord,  this  is  the  instrument  by  whom 
I  believed  ;"  another,  "  This  is  the  minis- 
ter by  whom  I  was  established  ;"  a  third, 
"  This  is  he  that  quickened  me  by  his  ex- 
ample, and  provoked  me  to  love,  and  to 
good  works.  O  blessed  be  God  that  I  ever 
saw  his  face,  and  heard  his  voice !"  But, 
Lord !  what  will  it  be  to  hear  thy  blessed 
voice  saying  to  us,  "  Well  done,  good 
and  faithful  servants,  enter  into  the  jo?/ 
of  me  your  Lord  !  I  have  kept  an  exact 
account  of  all  your  fervent  prayers  for  your 
people,  of  all  your  instructive  and  persua- 
sive sermons,  of  ail  your  sighs  and  groans 
poured  forth  before  me  on  behalf  of  those 
whom  you  would  have  persuaded  to  be 
happy,  but  could  not.  Every  tear  from 
your  eye,  and  drop  of  sweat  from  your 
face,  shall  now  meet  with  eternal  recom- 
pense ;  you  shall  now  find  me,  according 
to  my  promise,  not  unrighteous  to  forget 
your  work  and  labour  of  love."  O  what 
a  master  do  the  ministers  of  Christ  serve  ! 
Who  would  not  sacrifice  all  that  is  dear  for 
him,  who  has  the  assurance  of  such  an  ex- 
ceeding and  eternal  weight  of  glory  from 
him  ?  Learn,  2.  That  "the  saints  of  God 
in  heaven  will  know  one  another  there  : 
why  else  doth  St.  Paul  here  comfort  him- 
self, that  these  Thessalonians,  whom  he 
converted  to  Christ,  would  be  iiis  crown  of 
rejoicing  in  the  day  of  Christ  >  Surely  this 
must  needs  suppose  and  imply  his  distinct 
knowledge  of  them  in  that  day  ;  if  he  did 
not  know  them,  liow  could  he  rejoice  in 
them  ?  Doubtless  we  may  allow,  in  that 
state,  all  that  knowledge  which  is  accumu- 
lative and  perfective,  whatever  may  heighten 


478 


I  THESSALONIANS. 


Chap.  ill. 


our  felicity  and  increase  our  satisfaction,  as 
this  must  needs  be  allowed  to  do.  Lord, 
make  us  faithful  to  the  death,  faithful  to 
thee,  faithtul  to  our  own  souls,  faithlul  to 
our  own  people  ;  and  then,  as  they  are  now 
our  hope  and  joy,  so  will  they  be  our 
crown  of  rejoicing  in  the  presence  of  the 
hard  Jesus  at    his  corning.     Amen. 

CHAP.  III. 

The  design  of  our  apostle  in  this,  is  the  same  with 
that  of  the  foregoing  chapter;  namely,  to  give 
the  Thessalonians  the  liighest  assurance  possible 
of  his  affectionate  regard  unto  them,  of  his  soli- 
citous care  and  concern  for  them,  and  of  his  ut- 
most endeavours  to  confirm  and  settle  them  in 
the  faith  of  Christ,  what  afflictions  and  persecu- 
tions soever  it  might  expose  thcra  to;  and 
accordingly  ht  thus  bespeaks  them  : 

"WHEREFORE,  when  we  could 
no  longei' forbear,  we  thought 
it  good  to  be  left  at  Athens  alone  ; 
2  And  sent  Timotheus,  our  brother, 
and  minister  of  God,  and  our  fellow- 
labourer  in  the  gospel  of  Christ,  to 
establish  you,  and  to  comfort  you 
concerning  your  faith  : 

At  the  latter  end  of  the  foregoing  chap- 
ter, St.  Paul  acquainted  the  Thessalonians 
with  his  desires  and  intentions  to  come  once 
and  again  unto  them,  but  was  always  pro- 
videntially hindered.  Now  here  he  gives 
them  to  understand,  that  such  was  the  fer- 
vour of  his  affection  towards  them,  that 
although  he  could  not  come,  yet  he  could 
not  forbear  to  send  to  them,  though  he  left 
himself  alone,  preferring  their  necessity  be- 
fore his  own  conveniency  :  When  we  could 
no  longer  forbear  ;  that  is,  "  When  I 
could  no  longer  satisfy  myself  without  know- 
ing your  state  and  condition,  I  chose, 
though  with  much  inconveniency  to  my- 
self, rather  to  be  left  at  Athens  alone,  in 
the  midst  of  my  afflictions  and  tribulations, 
than  that  you  should  be  longer  destitute  of 
one  to  supply  my  absence,  in  order  to  your 
confirmation  and  comfort."  See  here  a 
special  instance  of  ministerial  love  and  affec- 
tion in  St.  Paul,  preferring  the  church's 
good  before  his  own  comfort,  and  post- 
poning his  own  conveniency  to  their  ne- 
cessity ;  though  Timothy's  company  was 
very  desirable,  very  necessary  and  useful 
for  him,  yet  he  denies  himself,  to  serve 
them  :  We  thought  it  good  to  be  left  at 
Athens  alone.  Observe,  2.  The  person 
sent  by  him,  Timothy,  with  his  deserved 
character  and  commendation,  a  brother. 


that  is,  a  christian,  a  believer,  a  brother  in 
Christ ;  a  rninister  of  God,  that  is,  a 
preacher  of  the  gospel  ;  Iv.s  fellow-labourer, 
or  one  that  joined  heart  and  hand  with  him 
in  the  preaching  of  the  gospel  from  place 
to  place.  See  here  a  special  instance  of  St. 
Paul's  apostolical  care  for  the  churches  of 
Christ ;  when  he  could  not  visit  them  in 
person,  he  sends  to  them,  not  any  one  he 
could  come  at,  but  the  fittest  he  could  get, 
one  who  was  most  likely,  through  God's 
assistance  and  blessing,  to  carry  on  the 
work  he  was  sent  about  :  f  sent  you  Ti- 
motheus my  brother.  Observe,  3.  The 
great  end  for  which  he  was  sent  unto  them  : 
it  was  to  confirm  them,  and  to  comfort 
them  :  to  confirm  thetn  in  the  faith  of 
Christ,  and  to  comfort  them  under  ail  their 
sufferings  for  the  sake  of  Christ.  The 
strongest  faith  needs  confirmation  and  esta- 
blishment ;  and  it  is  the  minister's  duty, 
in  trying  times  especially,  to  guard  his 
people's  faith,  upon  the  stability  whereof 
their  strength  and  safety  doth  depend. 

3  That  no  man  should  be  moved 
by  these  afflictions :  for  yourselves 
know  that  we  are  appointed  there- 
unto. 

As  if  the  apostle  had  said,  "  One  great 
end  why  I  have  sent  Timothy  among  you, 
is  this,  lest  either  upon  the  account  of  your 
own  afflictions,  or  my  sufferings,  you 
should  be  moved  from  your  stedfastness, 
either  drawn  away  by  fraud  and  flattery,  or 
driven  away  by  force  and  terror :  That  no 
man  be  moved  by  these  ajfflictions.  Ob- 
serve also.  The  argument  to  confirm  them 
in  the  faith,  amidst  all  their  sufferings  and 
afflictions ;  and  that  is  drawn  from  the 
pleasure  and  purpose,  the  ordination  and 
appointment,  of  God,  concerning  their 
afflictions:  Ye  yourselves  know,  that  we 
are  thereunto  appointed.  Learn  hence, 
L  That  the  best  of  saints  are  subject  to  be 
moved  by  their  afflictions.  2.  That  it  is 
the  high  commendation  of  a  christian,  not 
to  stir  or  be  moved  from  his  stedfastness  by 
the  heaviest  shock  of  affliction  that  may 
fall  upon  him :  That  no  man  may  be 
moved  by  these  afflictions.  Some  render 
the  word  appointed,  set  as  a  mark  to  be 
shot  at ;  some  saints,  with  holy  Job,  are 
set  on  purpose  as  a  mark  for  the  arrow  of 
affliction  to  be  levelled  at,  yet  then  arc 
they  to  keep  their  ground,  and  stand  im- 
movable :  we  honour  God  abundantly, 
when  we  are  immovable  in  our  active  obe- 


Chap.  III. 


THESSALONIANS. 


470 


dience  ;  and  we  glorify  him  eminently, 
when  we  are  immovable  in  our  passive 
obedience;  when  we  stand  to  it  in  the 
midst  of  sufferings,  and  are  no  more  moved 
either  by  cowardice  or  impatience  than  a 
post  that  is  shot  at.  This  is  the  glory  of 
a  christian,  and  his  great  duty  ;  and  it  is 
the  glory  ot  God,  and  his  certain  due. 
Learn,  3.  Thnt  believers  are  under  a  divine 
appointment,  from  God  himself,  to  undergo 
trouble  and  afHiction.  The  ultimate  desti- 
nation of  believers,  is  to  rest,  (God  hath 
not  appointed  them  unto  wrath,  but  to  ob- 
tain salvation.)  But  the  intermediate 
destination  of  them  is  to  trouble  and  afHic- 
tion, in  order  unto  rest,  and  to  prepare  them 
for  that  rest.  Seeing  then  that  afflictions 
are  appointed  to  us,  and  we  appointed  to 
them,  seeing  there  is  a  decree  of  God  con- 
cerning them,  a  decree  as  to  the  matter  of 
them,  as  to  the  manner  of  them,  as  to  the 
measure  of  them,  so  to  the  time  of  them, 
when  they  shall  commence,  how  far  they 
shall  advance,  how  long  they  shall  con- 
tinue, seeing  every  thing  in  affliction  is  un- 
der an  appointment ;  how  meek  and  hum- 
ble, how  patient  and  submissive,  ought  the 
christian's  spirit  to  be  under  them  !  and 
with  what  steadiness  of  expectation  may 
and  ought  he  to  look  up  to  heaven  for  a 
sanctified  use  and  improvement  of  them ! 
Let  no  tnan  be  moved  by  affictions,  know- 
ing we  are  appointed  thereunto. 

4  For  verily,  when  we  were  with 
you,  we  told  you  before  that  we 
should  suffer  tribulation  ;  even  as 
it  came  to  pass,  and  ye  know. 

Our  apostle  informed  the  Thessalonians 
in  the  foregoing  verse,  with  the  purpose  and 
decree  of  God  concerning  the  afflictions 
which  were  before  them  ;  in  this  verse  he 
appeals  to  themselves,  as  to  his  own  sin- 
cerity, in  acquainting  them,  at  their  first 
conversion,  that  they  must,  through  many 
tribulations,  enter  into  the  kingdom  of  God  ; 
and  it  came  to  pass  accordingly  :  When 
we  were  with  you,  says  the  apostle,  we 
told  you,  before  it  came  to  pass,  that  we 
should  suffer  tribulation,  and  it  shortly 
after  came  to  pass  as  we  told  you.  Learn 
hence.  That  it  is  the  duly  of  the  ministers 
of  Christ  to  give  timely  warning  of,  and  to 
acquaint  young  converts  early  with,  the 
pleasure  of  God,  to  exercise  all  that  belong 
to  him  with  the  cross,  with  a  variety  of  af- 
flictions, trials,  a'nd  sufferings,  before  they 
come,  that  so  they  may  not  stumble  nor  be 


offended  at  them  when  they  come.  The 
sincerity  of  our  apostle  is  here  very  remark- 
able ;  when  he  came  first  to  preach  the 
gospel  at  Tliessalonica,  lie  did  not  flatter 
them  with  the  expectation  of  an  earthly 
paradise  of  pleasure,  but  told  them  plainly 
that  Christianity  had  a  cross  attending  if, 
that  a  suffering  hour  would  come,  and  they 
must  expect  it :  When  we  were  with  you, 
we  told  you  that  we  should  suffer  tribu- 
lation. Learn,  2.  That  when  christians 
have  had  timely  notice  from  tlie  iniinslcrs 
of  God,  and  from  the  word  of  God,  of  ap- 
proaching trials  and  troubles,  before  they 
come,  they  ought  to  fore-arm  themselves, 
and  not  to  faint  or  sink  under  them  when 
they  come,  much  less  to  forsake  religion  be- 
cause of  them,  but  to  continue  stedfast, 
knowing  that  the  heavier  the  cross  is,  the 
weightier  will  the  crown  be  :  for  affliction, 
there  is  glory  ;  for  light  afHiction,  a  weight 
of  glory  ;  and  for  light  affliction,  which 
is  but  for  a  moment,  a  far  more  exceed- 
ing and  eternal  weight  of  glory,  9,  Cor- 
iv.  17. 

5  For  this  cause,  when  I  could 
no  longer  forbear,  I  sent  to  know 
your  faith,  lest  by  some  means  the 
tempter  have  tempted  you,  and  our 
labour  be  in  vain.  G  But  now,  when 
Timotheus  came  from  you  unto  us, 
and  brought  us  good  tidings  of  your 
faith  and  charity,  and  that  ye  have 
good  remembrance  of  us  always, 
desiring  greatly  to  see  us,  as  we  also 
to  see  you  ; 

Observe  here,  1.  One  special  end  why 
St.  Paul  sent  Timothy  to  Tliessalonica,  it 
was  to  know  their  faith,  that  is,  their  con- 
stancy in  the  faith  ;  for  he  had  a  fear  upon 
him,  lest  Satan  the  tempter  had  taken  oc- 
casion, from  the  present  persecution  they 
were  under,  to  turn  them  from  Christianity  ; 
and  that  by  their  yielding  to  his  tempta- 
tion, and  apostatizing  from  the  faith,  his 
labour  in  the  gospel  had  been  in  vain 
amongst  them.  Here  note.  That  the  saints' 
persecutions  are  called  temptations,  and 
ascribed  to  Satan  the  tempter,  who,  by  his 
ministers  and  instruments,  endeavours  to 
hinder  the  progress  of  the  gospel,  and  by- 
persecutions  to  terrify  and  turn  men  from 
the  profession  of  it.  Note  farther.  That 
there  is  a  holy  jealousy  in  the  minds  of  the 
faithful  ministers  of  Christ,  who,  though 
they    hope    the  best,  yet   are  apt  to  fear 


480 


I  THESSALONIANS. 


Chap.  III. 


the  worst,  with  reference  to  the  poor  peo- 
ple, lest  they  should  run  in  vain,  and  la- 
bour in  vain  amongst  them ;  for  though 
their  labour  shall  not  be  in  vain,  with  re- 
spect to  themselves,  their  reward  is  with 
the  Lord  ;  (the  careful  nurse  shall  be  paid, 
though  the  child  dies  at  the  breast ;)  yet, 
with  respect  to  their  people,  they  may  be 
in  vain,  yea,  worse,  for  a  testimony  against 
them,  St.  Markvi.  11.  Observe,  2.  How 
happily  the  apostle's  fear  was  prevented, 
touching  these  Thessalonians,  by  the  return 
of  Timothy,  and  the  good  tidings  which  he 
carried  along  with  him,  of  the  stedfastness 
of  their  faith,  of  the  fervency  of  their  cha- 
rity, and  of  their  particular  respect  to  him- 
self, having  always  remembrance  of  him  in 
their  prayers,  and  making  a  respectful 
mention  of  his  ministerial  labours  and  dili- 
gence, and  this  always  when  they  had  oc- 
casion to  speak  of  him.  And,  lastly.  By 
their  passionate  and  impatient  desire  to  see 
him  ;  (so  much  the  original  word  signifies  ;) 
to  which  he  adds,  that  his  desire  was  no  less 
ardent  to  see  them,  though  the  providence 
of  God  had  hitherto  hindered  him.  Learn 
hence,  That  the  best  tidings  which  can  be 
brought  to  the  ear  of  a  faithful  minister  of 
Jesus  Christ  is  this.  That  his  people  are 
sound  and  stedfast  in  the  faith,  maintainers 
of  charity,  and  promoters  of  good  works, 
and  do  account  highly  of,  and  honourably 
esteem,  the  ministers  and  ambassadors  of 
Jesus  Christ ;  Timothy  brought  us  good 
tidings  of  your  faith,  charity,  and  kind 
retnembrance  of  us.  Learn  farther,  From 
the  Thessalonians'  fervent  desire  to  see  St. 
Paul,  and  he  to  see  them,  that  christian 
love  doth  earnestly  long  to  evidence  itself 
in  christian  fellowship,  and  passionately  de- 
sires the  communion  of  saints,  for  the  mu- 
tual comfort  and  spiritual  advantage  of  each 
other :  the  sweetest  privilege,  next  to  com- 
munion with  God,  is  communion  with  his 
saints.  O  !  what  a  pleasure  is  it,  to  behold 
the  beautiful  and  blessed  graces  of  the  Holy 
Spirit  of  God,  sparkling  and  shining  in 
each  other,  exciting  and  quickening  one 
another,  acquainting  each  other  with  their 
experiences,  and  making  known  to  each 
other  their  griefs,  their  doubts,  and  fears ; 
no  wonder  then  that  the  Thessalonians  de- 
sired so  passionately  to  see  St.  Paul,  and  he 
as  earnestly  to  see  them, 

7  Therefore,  brethren,  we  were 
comforted  over  you,  in  all  our  afflic- 
tion and  distress  by  your  faith  :      8 


For  now  we  live,  if  ye  stand  fast  in 
the  Lord.  9  For  what  thanks  can 
we  render  to  God  asjain  for  you, 
for  all  the  joy  wherewith  we  joy  for 
your  sakes  before  our  God  ; 

In  these  words  our  apostle  declares  the 
transcendent  joy  and  overflowing  comfort 
which  was  found  in  his  soul,  upon  the 
knowledge  he  had  received  of  the  constancy 
and  stedlastness  of  the  faith  of  these  Thes- 
salonians :  We  -were  comforted  in  our  af- 
flictions by  your  faith.  Of  all  comforts 
which  the  people  of~God  can  afford  to 
the  ministers  of  the  gospel,  there  is  none 
comparable  with  that  which  results  from 
their  unfainting  perseverance  in  the  faith, 
and  the  unblamable  holiness  of  their  life. 
No  comfort  can  be  greater  than  our  people's 
gracious  demeanour ;  this  put  a  kind  of 
new  life  into  St.  Paul,  in  the  midst  of  all 
the  sorrows  and  sufferings,  the  afflictions 
and  persecutions,  he  underwent.  'No-w  we 
live,  says  he,  if  ye  standfast  iii  the  Lord, 
that  is,  a  life  of  joy  and  comfort ;  or  we 
live,  that  is,  it  will  be  a  mean  to  prolong 
our  life,  as  well  as  to  add  to  the  comfort  of 
it ;  and  the  contrary  tends  to  the  shorten- 
ing of  our  days.  Those  that  do  impair  the 
cheerfulness  of  their  minister's  lives,  such  as 
deaden  their  spirits,  and  break  their  hearts, 
by  their  obstinate  non-compliance  with 
the  rules  of  the  gospel,  are  no  better  than 
murderers  in  the  account  of  God.  If  min- 
isters may,  as  all  other  persons  do,  value 
their  lives  by  the  joy  and  comfort  of  them, 
then  may  they  say,  with  the  great  apostle, 
"  We  live,  as  we  see  any  of  our  people 
standfast  in  the  Lord ;  and  we  die,  as  we 
see  others  stick  fast  in  their  sins."  Observe 
farther.  How  highly  thankful  the  apostle 
was  to  God,  and  what  unspeakable  praise 
he  renders  to  him,  for  administering  to  him 
this  occasion  of  joy,  by  the  constancy  and 
perseverance  of  the  christian  faith  at  Thes- 
salonica:  What  thanks  can  we  render  to 
God  for  you,  and  for  all  the  joy  wherewith 
we  joy  for  your  sakes  ?  The  faithful 
ministers  of  Christ  think  that  their  hearts 
can  never  sufficiently  be  carried  forth  in 
thankfulness  to  God,  for  the  success  of  their 
labours  in  the  lives  of  their  people  ;  What 
thanks  can  we  render  ?  As  if  he  had 
said,  "  lean  never  be  sufficiently  thankful, 
or  I  can  never  fully  express  my  thankful- 
ness, to  God  for  this  honour,  this  favour, 
this  benefit,  that  any  soul  should  be  brought 
home  to  God  by  my  ministry,  much  more 


Chap.  III. 


I  THESSALONIANS. 


401 


flmt  a  christian  church  should  be  planted 
by  my  endeavours  at  Tliessalonica ;  and 
that  God  should  keep  them  steady  and 
stedfast  in  shaking  times,  and  support 
them  under  such  persecutions  and  trials  as 
would  shock  an  ordinary  patience  and  con- 
stancy of  mind  :  O  .'  -what  thanks  can  I 
render  to  God  for  this  joy  ?" 

10  Night  and  day  praying  ex- 
ceedingly that  we  might  see  your 
face,  and  might  perfect  that  which 
is  lacking  in  your  faith  ? 

Observe  here.  How  abounding  St.  Paul 
was  in  the  duty  of  prayer  for  the  Thessalo- 
nians:  his  prayer  was  assiduous  and  con- 
stant, ni<rht  and  day  ;  it  imports  frequency 
and  constancy  in  performance  of  the  duty, 
Luke  iii.  37.  His  prayer  also  was  very 
fervent  and  atlecfionate,  pray/tig  exceed- 
ingly ;  excessively,  as  the  word  will  bear. 
Spiritual  affections  are  strong  and  vehement. 
Note  here,  The  admirable  pattern  which 
St.  Paul  sets  before  all  the  bishops  and 
pastors  of  the  church  to  the  end  of  the 
world,  namely,  to  be  much,  very  much, 
in  prayer ;  to  abound  in  this  duty.  Ob- 
serve farther.  The  subject  matter  of  St. 
Paul's  prayer:  That  he  juight  see  their 
face,  and  perfect  tvhat  was  yet  lacking  in 
their  faith.  Here  note,  That  St.  Paul's 
short  stay  among  the  Thessaionians,  when 
he  first  planted  the  gospel,  did  not  permit 
so  full  and  complete  an  explication  of  the 
matters  and  mys'eries  of  Christianity,  as 
the  apostle  did  desire :  he  therefore  prays 
that  God  would  bring  him  again  amongst 
them,  that  he  might  supply  what  was  want- 
ing in  their  faith,  that  he  might  increase  their 
knowledge,  confirm  their  faith,  inflame 
their  love,  excite  their  desires,  quicken  their 
endeavours,  and  carry  on  that  good  work 
to  perfection  in  them,  of  which  God  had 
laid  the  foundation  by  him.  Learn  hence, 
1.  That  even  in  the  faith  of  the  most  re- 
nowned, as  well  as  the  new  converted 
christi-ans,  there  is  some  deficiency  and  de- 
fect. 2.  That  one  great  end  of  the  minis- 
try of  the  word  is,  to  help  faith  forward  to- 
wards perfection  ;  that  which  was  the  in- 
strument to  beget  faith,  is  also  the  mean  of 
increasing  and  confirming  it,  namely,  the 
ordinances  of  God  in  general,  and  the  mi- 
nistry of  the  word  in  particular.  As  faith 
cometh  by  hearing,  so  it  is  confirmed  by 
hearing  also  :  Longing  to  see  your  face, 
that  we  rniglit  perfect  what  is  lacking  in 
yovr  faith. 

vor.  M 


11  Now  God  himself  and  our 
Father,  and  our  Lord  Jesus  Christ, 
direct  our  way  unto  you. 

Observe  here,  1.  An  implicit  acknow- 
ledgment  that  our  journeys  intended,  and 
visits  designed,  to  be  given  to  our  friends, 
are  not  in  our  power,  but  under  the  direc- 
tion of  God  :  we  cannot  visit  a  friend  when 
we  please,  but  when  God  will  give  us 
leave ;  we  are  not  at  our  own  disposal,  but 
God's.  Accordingly  here,  St.  Paul  begs 
of  God  to  direct  his  way  unto  them,  that 
all  obstacles  and  impediments  being  re- 
moved, the  providence  of  God  might 
direct  him,  as  in  a  right  line,  unto  them, 
as  the  original  word  imports.  Observe,  2. 
The  persons  whom  he  directs  his  prayers 
to,  for  this  mercy  :  to  God  and  Christ. 
Where  note,  that  Christ  is  invocatcd  as 
well  as  the  Father,  he  is  therefore  God  as 
well  as  the  Father;  because  this  invoca- 
tion of  him  by  all  persons,  proves  him  om- 
niscient, searching  the  hearts  of  men,  and 
also  omnipresent,  being  with  his  people  in 
all  places ;  and  consequently  proves  our 
Lord  Jesus  Christ  to  be  truly  and  undenia- 
bly God. 

12  And  the  Lord  make  you  to 
increase  and  abound  in  love  one  to- 
ward another,  and  toward  all  men, 
even  as  we  do  toward  you  : 

Still  our  apostle  perseveres  in  prayer,  on 
the  behalf  of  his  beloved  Thessaionians; 
and  the  particular  mercy  he  prays  for,  is, 
their  abundant  increase  in  the  grace  and 
duty  of  love,  first  amongst  themselves  and 
their  fellow-brethren  in  Christ,  all  christians 
far  and  near ;  next  towards  all  men,  hea- 
thens and  infidels,  their  bitter  and  bloody 
persecutors  not  excepted.  Where  note. 
The  true  property  of  christian  love ;  it  is 
].  A  brotherly  affection,  which  every  true 
christian  chiefJy  bears  to  all  his  fellow-mem- 
bers in  Christ,  for  grace  sake ;  and,  2.  A 
gracious  propensity  of  heart,  which  a 
christian  bears  for  God's  sake  to  all  man- 
kind, whereby  he  wills,  and  to  his  power 
procures,  all  good  for  them. 

13  To  the  end  he  may  stablish 
your  hearts  unblanieahle  in  holiness 
before  God,  even  our  Fatlier,  at  the 
coming  of  our  Lord  Jesus  Christ 
with  all  his  saints. 

Here  a  particular  and  special   reason  is 
2  I 


482 


I  THESSALONIANS. 


Chap.  IV. 


assigned,  why  he  prayed  so  fervently  for 
their  abounding  in  love,  namely,  in  order 
to  their  establishment  in  faith  and  holiness ; 
teaching  us,  that  as  true  love  evidences  (he 
co-existence  of  all  graces,  so  it  gives  stabi- 
lity and  establishment  to  all  graces.  Learn 
hence,  1.  That  growth  in  grace  is  accom- 
panied with  stability  both  in  faith  and  ho- 
liness. 2.  That  a  general  and  abounding 
charity,  being  that  by  which  we  become 
most  like  unto  God,  lends  exceedingly  to 
our  establishment  in  all  grace,  and  renders 
us  unblamable  before  God,  at  tlie  appear- 
ance of  Christ.  Learn,  3.  That  there  will 
be  no  possibility  of  appearing  unblajii- 
able  before  Christ  at  his  coniinfr,  without 
the  love  and  practice  of  universal  holiness 
in  our  christian  course.  Learn,  4.  That 
the  perfecting  of  a  saint's  graces,  and  ren- 
dering him  altogether  unblamable,  without 
spot  or  imperfection  in  grace  and  holiness, 
is  reserved  till  Christ's  coming.  Then,  and 
not  till  then,  shall  our  holiness  be  perfected, 
our  love  improved  to  a  seraphim's  likeness, 
all  burning ;  then  shall  we  obey  with  vi- 
gour, praise  with  cheerfulness,  delight  in 
God  above  measure,  fear  him  without  tor- 
ment, trust  him  without  despondency, 
serve  him  without  lassitude  and  weariness, 
without  interruption  or  distraction,  and  be 
perfectly  like  unto  him,  as  well  in  holiness 
as  in  happiness,  as  well  in  purity  as  in  im- 
mortality. 

Come  then.  Lord,  down  to  me, 

Or  take  me  up  to  thee. 

CHAP.  IV. 

Our  apostle  having,  in  the  three  foregoing  chapters, 
exhorted  the  Thessalonians  earnestly  to  contend 
for,  and  courageously  to  persevere  in,  that  holy 
doctrine  of  faith  which  he  had  preached  to 
them,  and  planted  amonsst  them,  notwith- 
standing all  the  storms  of  persecution  raised 
against  them  by  the  unbelieving  Jews  and  op- 
posing gentiles  ;  he  comes  now,  in  the  remain- 
ing part  of  this  Epistle,  to  recommend  to  them 
several  duties  and  graces,  with  which,  as  with 
so  many  jewels  of  invaluable  price,  they  were 
to  adorn  liieir  christian  conversation  ;  and  ac- 
cordingly he  thus  bespeaks  them,  in  the  chap- 
ter now  before  us,  ver.  I. 

FURTHERMORE  then  we  be- 
seech you,  brethren,  and  exhort 
you  by  the  Lord  Jesus,  that  as  ye 
have  received  of  us  how  ye  ought  to 
walk  and  to  please  God,  so  ye  would 
abound  more  and   more. 

In  these  words,  we  have  a  general  ex- 
liortation  given  to  the  Thessalonians,  That 
according  to  the  doctrine  and  injunctions 


formerly  given  Ihem  for  an  holy  conversa- 
(ion  suitable  to  the  gospel,  they  would 
make  it  their  care  and  endeavour  to  abound 
more  and  more  in  the  exercise  of  piety, 
and  outstrip  themselves  in  doing  their  duty 
towards  God  and  one  another :  We  be- 
seech you,  brethren,  and  exhort  you  by 
the  Lord  Jesus,  8fc.  Where  note,  \. 
With  what  great  condescension  and  ear- 
nestness St.  Paul  applies  himself  to  them  : 
he  styles  them  his  brethren,  and  exhorts 
and  beseeches  them.  The  ministers  of 
Christ  must  not  only  be  teachers,  but  be- 
seechers  also,  meekly  and  atfectionately 
entreating  persons  to  be  kind  to  them- 
selves, and  comply  with  their  present  du- 
ty. Yet  observe,  2.  With  what  authority 
he  backs  his  entreaty  :  he  beseeches  and  ex- 
horts by  the  Lord  Jesus,  that  is,  in  the 
name  of  the  Lord  Jestis,  and  by  his  autho- 
rity, and  for  his  sake  ;  so  that' he  that  de- 
spiselh  the  gentle  exhortations  of  Christ's 
ministers,  despiseth  not  man,  but  God  ;  as 
the  authority  of  a  prince  is  despised,  when 
his  messages  by  his  ambassadors  are  reject- 
ed. Note,  3.  The  general  and  comprehen- 
sive duty  which  they  are  exhorted  to,  name- 
ly, to  walk  so  as  to  please  God  in  their 
daily  conversation,  to  be  found  in  the  prac- 
tice of  all  the  duties  and  virtues  of  a  good 
life.  Where  note,  That  St.  Paul,  in  the 
course  of  his  ministry,  did  not  only  explain 
and  unfold  gospel  mysteries,  but  urge  and 
enforce  moral  duties  ;  Ye  have  received 
of  us  ho-w  ye  ought  to  walk.  This  must 
be  a  minister's  care,  to  acquaint  his  people, 
that  as  the  privileges  of  Christianity  are  very 
great,  so  the  duties  it  requires  are  strict  and 
exact ;  and  those  which  we  call  moral  du- 
ties, are  an  integral  part  of  our  religion  ;  he 
that  is  not  a  moral  man,  is  no  christian  : 
let  us  preach  and  press  second-table  duties, 
with  arguments  drawn  from  the  first,  name- 
ly, that  they  be  performed  in  humble  obe- 
dience to  the  command  of  God,  and  with  a 
single  eye  at  tlie  glory  of  God,  and  from  an 
inward  principle  of  love  to  God,  and  then 
we  can  never  preach  up  morality  too  much, 
nor  our  people  practice  it  too  much.  Ob- 
serve, lastly.  The  apostle  exhorts  them  to 
abound  more  and  more,  that  is,  in  grace 
and  holiness:  christians  are  to  be  thankful 
for,  but  not  satisfied  with,  their  present 
measures  of  grace  received  ;  God  allows 
us  liberty  to  enlarge  our  desires  after  an 
abundance  of  his  grace  ;  and  happy  is  it 
where  there  is  found  an  holy  covetousncss 
going  along  with  the  grace  of  God,  as  there 
is  an  insatiable  covetonsness  going  with  the 


Chap.  IV. 


THESSALONIANS. 


4oa 


^M  and  treasure  of  this  worltl.  This,  says 
the  apustle  here,  will  please  God,  xi>/iefi  yc 
nhound  more  and  more. 

2  For  ye  know  what  command- 
ineiits  we  gave  you  by  the  Lord 
Jesus. 

Here  our  apostle  subjoins  a  reason,  to 
enforce  Ins  foregoing  exhortation  :  what  he 
now  required  of  them,  was  nothing  but 
what  at  their  first  conversion  to  ciirislianity 
he  had  commanded  them,  and  that  in  the 
name  and  by  the  authority  of  Jesus  Christ, 
to  be  performed  by  them  ;  so  that  they  were 
not  his  commands,  but  Christ's  by  him, 
and  as  such  to  be  esteemed  of  tliem. 
Learn  hence.  That  the  instructions  and  rules 
for  an  holy  life,  laid  down  by  the  apostles 
before  the  churches,  are  to  be  looked  upon 
as  the  commandments  of  Christ,  as  being 
dictated  by  his  Spirit,  and  delivered  by  his 
authority,  and  as  such  to  be  received  of 
them,  and  obeyed  by  them. 

3  For  this  is  the  will  of  God, 
ctwn  your  sanctitication,  that  ye 
should  abstain  from  fornication  :  4 
That  every  one  of  you  should  know 
how  to  possess  his  vessel  in  sancti- 
fication  and  honour;  5  Not  in  the 
Inst  of  concupiscence,  even  as  the 
Gentiles  which  know  not  God: 

T/iis  is  the  wiU  of  God,  even  your 
sanctification  :  that  is,  this  is  the  will  of 
God,  eminently  and  emphatically  revealed 
in  his  word,  that  christians  should  be  holy 
and  pure,  chaste  and  clean,  not  indulging 
themselves  in  those  impure  and  filthy  lusts 
of  the  flesh,  fornication,  and  all  manner  of 
uncleanness,  which  the  gentiles,  who  knew 
not  the  true  God  savingly,  were  addicted 
to,  and  in  a  most  beastly  manner  guilty  of; 
but  that  every  one  should  know  how 
to  possess  and  make  use  of  his  body,  and 
all  its  members,  as  the  vessel  and  instrument 
of  the  soul,  in  holiness  and  honour.  Ob- 
serve here,  1.  How  the  apostle  descends 
from  general  to  particular  duties  ;  he  ex- 
horted the  Thessalonians,  ver.  1.  in  the  ge- 
neral, to  walk  so  as  to  please  God  ;  here  he 
exhorteth  them,  in  particular,  to  purity  and 
chastity,  both  of  heart  and  life,  and  to 
watch  against  all  the  violent  eruptions  of 
concupiscence  in  their  earthly  members  : 
teaching  us,  that  the  ministers  of  God  must 
not  satisfy  themselves  with  giving  general 
exhortations  to  a  good  life,  but  must  treat  of 


particular  sins  and  duties,  and  endeavour 
to  put  men  upon  the  practice  of  the  one, 
and  reclaim  I  hem  from  the  other  ;  thus  dotli 
our  apostle  here.  Observe,  2.  The  parti- 
cular duty  exhorted  to,  sanctification  ;  a 
comprehensive  word,  and  of  large  extent. 
In  the  general  it  consists  in  a  conlbrmity  of 
our  natures  to  the  nature  of  God,  and  in  a 
conformity  of  our  lives  to  the  will  of  God. 
In  particular,  sanctification  here  stands  in 
opposition  to  all  bodily  uncleanness,  as  the 
next  words  do  plainly  show,  l/nit  ye 
should  abstain  from  fornication,  that  is, 
all  filthiness  and  uncleanness  contrary  to 
chastity  ;  intimating  to  us,  that  as  there  are 
no  sins  that  human  nature  is  more  in- 
clined to,  than  the  lusts  of  the  flesh  ;  so 
there  are  no  sins  that  a  christian  should 
more  guard  against,  and  strive  to  mortify 
and  subdue,  as  being  contrary  to  that  pu- 
rity of  nature  and  life  which  the  gospel  di- 
rects, and  the  Holy  Spirit  assists  unto. 
Observe,  3.  The  argument  which  our 
apostle  here  uses  to  enforce  his  exhortation 
to  purity  and  holiness  :  This  is  the  ■a-ill  oj 
God:  it  is  both  the  command  of  God  that 
we  should  be  holy,  and  the  will  of  God  to 
make  us  holy ;  now  the  signification  of 
God's  will  ought  to  be  a  sufficient  induce- 
ment to  us  to  desire  if,  and  endeavour  after 
it.  This  is  the  will  of  God,  even  your 
sanctif cation,  that  ye  should  abstain 
from  fornication.  Observe,  4.  The  re- 
medy prescribal  against  all  bodily  un- 
cleanness, and  that  is,  a  careful  preserving 
the  vessel  of  the  body  free  from  all  fleshly 
pollution,  and  in  that  measure  of  purity 
and  chastity  which  is  suitable  to  the  honour 
put  upon  it  by  God,  in  being  made  a  tem- 
ple for  the  Holy  Ghost.  That  every  one 
should  knoio  how  to  possess  his  vessel  in 
sanctification  a7id  honour.  Where  note. 
The  title  given  to  our  body,  it  is  called  a 
vessel :  it  is,  first,  the  Spirit's  vessel,  he 
resides  in  it  as  in  his  temple ;  and  accord- 
ingly it  seems  to  be  an  allusion  to  the 
consecrated  vessels  of  the  temple,  in  which 
a  more  than  ordinary  cleanness  and  purity 
was  found.  Secondly,  it  is  the  soul's  ves- 
sel, it  is  its  vessel  or  receptacle,  in  which 
for  a  time  it  is  preserved  ;  and  it  is  the  in- 
strument of  the  soul,  by  which  if  acts  and 
performs  its  office  and  function.  Now  it  is 
every  person's,  every  man  and  woman's 
duty,  to  possess  their  body,  and  to  be  mas- 
ters of  it ;  not  to  be  possessed  by  it,  or  en- 
slaved to  it,  but  to  keep  il  in  subjection  to, 
and  as  the  instrument  of,  the  soul  :  tiie 
body  is  God's  curious  workmanship,  it  is 
2  I  2 


484 


THESSALONIANS. 


Christ's  precious  purcliase,  it  is  the  soul's 
receptacle,  it  is  the  Holy  Ghost's  temple ; 
therefore  to  be  kept  holy,  pure,  and  clean, 
like  the  consecrated  vessels  of  the  temple. 
Observe,  5.  Our  apostle  exhorts  the  Thes- 
salonians  not  only  to  abstain  from  the  out- 
ward act  of  uncleanness,  but  to  mortify  and 
subdue  the  inward  lusts  of  concupiscence, 
ver.  5.  or,  as  the  word  signifies,  the  feverish 
fit,  or  violent  passion,  of  burning  desire, 
which  boileth  within  through  all  the  mem- 
bers of  the  body  without.  There  is  a  di- 
vine art  in  the  exercises  of  chastity,  and  no 
small  skill  required  to  keep  a  man's  soul 
and  body  free  from  fleshly  uncleanness  ; 
in  order  to  which,  inordinate  desires  must  be 
resisted,  the  outward  senses  guarded,  en- 
ticing and  ensnaring  objects  avoided,  wan- 
ton company  decUned,  meat,  drink,  and 
sleep,  soberly  used,  our  lawful  callings  dili- 
gently followed,  the  first  motions  to  un- 
cleanness suppressed,  prayer  to  God  renew- 
ed ;  and,  if  these  prevail  not,  marriage, 
God's  special  remedy,  holily  made  use  of. 
Thus  many  christians /jo.sieis  their  vessels 
in  sanclijication  and  honour,  not  in  the 
lust  of  concupiscence. 

6  That  no  man  go  beyond  and 
defraud  his  brother  in  any  matter  ; 
because  that  the  Lord  is  the  avenger 
of  all  such,  as  we  also  have  forewarn- 
ed you  and  testified.  7  For  God  hath 
not  called  us  unto  uncleanness,  but 
unto  holiness.  8  He  therefore  that 
despiseth,  despiseth  not  man,  but 
God,  who  hath  also  given  unto  us 
his  Holy  Spirit. 

Here  we  have  another  positive  duty  press- 
ed upon  the  Thessalonians,  in  which  a  great 
part  of  their  sanclification  or  holiness  would 
discover  itself,  namely,  justice  and  equity 
in  all  their  dealings,  man  with  man.  Thes- 
salonica  was  a  city  of  great  trade  and  mer- 
chandise, therefore  the  apostle  directs  them, 
in  their  traffic  and  commerce,  neither  by 
fraud  nor  force  to  overreach  and  go  be- 
yond one  another :  and  the  apostle  saying. 
Let  none  go  beyond  or  defraud  his  bro- 
ther, that  is,  his  fellow-christian,  doth  not 
suppose  it  lawful  to  defraud  such  as  were 
not  their  brethren,  but  only  lets  them  see, 
that  for  christians  to  defraud  and  cheat,  to 
overreach  and  go  beyond  one  another, 
would  be  a  very  great  aggravation  of  their 
crime,  seeing  the  laws  of  their  religion,  as 
well  as  the  light  of  nature,  condemns  all 


Chap.  IV. 


such  injustice  and  dishonesty  :  and  ac- 
cordingly, the  aposlle  adds  a  reason  to  en- 
force his  exhortation,  drawn  from  tlie  dread- 
ful effect  of  all  such  sins,  namely,  that  it  ex- 
poses and  lays  open  the  guilty  person  to  the 
direful  vengeance  of  God  :  The  Lord  is  the 
avenger  of  all  such.  Learn  hence,  L 
That  the  wisdom  of  God  has  variously  dis- 
pensed the  gifts  of  providence  to  mankind  ; 
to  some  more,  to  others  less ;  to  some  in 
one  kind,  to  others  in  another  ;  so  that  men 
cannot  live  without  mutual  commerce  one 
with  another.  Learn,  2.  That  there  is  such 
a  covetous  and  insatiable  desire  of  wealth  in 
the  heart  of  man,  that  little  regarding  the 
measure  of  worldly  things,  which  God  has 
dispensed  unto  him,  he  lies  at  catch  to  take 
all  advantages  of  his  neighbour  in  matters 
of  commerce,  and,  by  defrauding  and  over- 
reaching him,  seeks  to  increase  his  own 
worldly  estate  with  impairing  that  of  others. 
Let  no  man  go  beyond  his  brother  :  the 
apostle,  by  forbidding  this  evil,  plainly  sup- 
poses man  to  be  very  prone  and  ready  to 
fall  into  it.  Learn,  3.  That  the  sin  of  in- 
justice in  traffic  and  commerce  is  so  very 
heinous  in  the  sight  of  God,  that  such  men 
as  are  guilty  of  it,  without  repentance,  must 
never  expect  to  escape  the  vengeance  of 
God,  either  here  or  hereafter ;  God  is  the 
avenger  of  all  such.  Observe  next.  The 
reasons  urged  by  St.  Paul  to  enforce  his 
foregoing  exhortations  to  purity  and  justice. 
The  first  is  taken  from  the  design  of  God  in 
their  vocation  ;  when  called  out  of  their  hea- 
thenish state  to  Christianity,  they  were  call- 
ed not  to  uncleanness,  but  out  of  unclean- 
ness unto  holiness.  The  second  is  taken 
from  the  heinousness  of  their  sin,  who  shall 
despise  or  reject  the  commands  here  given 
for  holiness  and  sanctification  :  He  that 
despiseth,  despiseth  not  man,  but  God. 
To  despise  the  minister  of  God  in  a  com- 
mand which  he  delivers  from  God,  is  to 
despise  God  himself;  the  apostle  gave  these 
commands  by  the  direction  of  the  Holy 
Spirit,  which  was  given  him  for  that  end. 
Who  hath  also  given  unto  us  his  Holy 
Spirit ;  therefore,  says  he,  he  that  despis- 
eth, despiseth  not  man,  but  God.  Where 
note.  That  although  the  reason  here  given, 
why  such  as  despised  the  apostle  despised 
God  himself,  be  peculiar  to  St.  Paul,  who 
had  the  Holy  Spirit  to  guide  him  infallibly  ; 
yet,  so  far  as  the  ordinary  ministers  of 
Christ  do  follow  the  apostle's  steps,  and 
deliver  nothing  but  what  is  agreeable  to  the 
word  of  God,  the  contempt  of  their  mes- 
sage is  a  despising  of  God    himself:  He 


Chap.  IV. 


THESSALONIANS. 


'105 


that  dcspiseth,   dcspiseth  not  man,    but 
God. 

9  But  as  touching  brotherly  love, 
ye  need  not  that  I  write  unto  \ou  ; 
for  \e  yourselves  are  taught  of  God 
to  love  one  another.  10  And  in- 
deed ye  do  it  toward  all  the  brethren 
which  are  in  all  INIacedonia  :  but 
we  beseech  you.  brethren,  that  ye 
increase  more  and  more  : 

Our  apostle  proceeds  from  an  exhorta- 
tion to  chastity  and  justice,  to  press  that 
of  love,  called  iiere,  brotherly  love,  because 
it  has  all  christians,  all  our  fellow-iuenibers 
in  Christ,  for  its  object ;  and  he  persuades 
to  the  practice  of  it,  by  a  winning  insinua- 
ticn,  that  he  need  not  say  much  upon  this 
argument,  because  they  were  taught  of 
God,  that  is,  by  the  gospel  of  God,  and 
influenced  by  the  Spirit  of  God,  to  love 
one  another.  And  observe  we  farther, 
The  extensiveness  of  their  love  :  it  was  not 
confined  to  a  party,  only  to  them  in  Thes- 
salonica,  but  throughout  all  Macedonia  ; 
however,  he  desires  them  to  extend  it  still 
farther,  To  abound  more  and  more,  that  is, 
first  in  the  extent  of  it ;  let  it  reach  not  only 
the  saints  throughout  all  Macedonia,  but 
even  to  them  at  the  ends  of  the  earth  :  se- 
condly, in  the  measure  of  it,  to  excel  even 
themselves  in  the  degrees  of  their  love. 
Learn  hence.  That  neither  brotherly  love, 
nor  any  other  christian  grace,  dolh  advance 
to  such  an  height  in  any  saint  here,  but  it 
is  still  capable  of  further  augmentation 
and  increase  5  both  intensively,  by  advanc- 
ing to  further  measures  and  higher  degrees 
of  perfection,  and  extensively,  reaching  to 
more  objects,  who  ought  to  be  sharers  in 
our  love. 

1 1  And  that  ye  study  to  be  quiet, 
and  to  do  your  own  business,  and  to 
work  with  your  own  hands,  as  we 
commanded  you  ; 

It  is  supposed  by  some,  that  the  charity 
and  bounty  of  these  Thessalonians,  men- 
tioned in  the  foregoing  verses,  occasioned 
some  persons  to  be  idle,  and  carry  tales 
from  house  to  house,  seeking  by  such  flat- 
teries and  insinuations  to  maintain  them- 
selves without  working  ;  the  apostle  there- 
fore commands  every  man  to  work  at  some 
railing ;  that  they  neither  be  a  burden  to 
the  church,  nor  give  a  scandal  to  the  hea- 


then. Studt/  to  he  f/uiet,  that  is,  to  be 
of  a  peaceable  spirit  and  temper ;  and  the 
original  word  imports  an  ambitious  study  ; 
it  ought  to  be  our  ambitious  desire  to  live 
quietly  and  peaceably  with  all  men  :  and 
to  live  so  with  some  men  require  study, 
and  earnest  endeavour:  Jfil  be  possible, 
live  peaceably  until  all  men,  says  St.  Paul, 
Rom.  xii.  18.  Implying,  that  there  are 
some  men  that  it  is  impossible  to  live 
peaceably  with :  and  whereas  he  adds, 
doing  our  own  business,  and  worlaiifr  -with 
our  own  hands  ;  that  apostolical  injunction 
requires,  that  every  person  be  well  employ- 
ed, and  found  in  the  way  of  an  honest  and 
industrious  diligence,  for  no  man  is  sent 
into  the  world  to  be  idle  ;  and  as  it  is 
every  man's  duty,  so  it  is  also  his  privilege, 
to  have  a  calling  ;  the  want  of  which  ex- 
poses to  innumerable  temptations,  for  the 
devil  finds  an  idle  person  always  ready  to 
run  of  his  errand. 

12  That  ye  may  walk  honestly 
toward  them  that  are  without,  and 
that  ye  may  have  lack  of  nothing. 

Our  apostle  having  exhorted  the  Thessa- 
lonians to  industry  and  diligence  in  the 
foregoing  verses,  he  presses  it  with  a  double 
argument  in  this  verse.  1.  Hereby  they 
should  walk  honestly  towards  them  that 
are  without ;  that  is,  in  a  decent  and  seemly 
manner  in  the  eyes  of  unconverted  pagans, 
who  are  said  to  be  without,  because  without 
the  pale  of  the  visible  church  ;  and,  2.  Be- 
cause, by  God's  blessing  upon  their  indus- 
try, they  would  attain  to  such  a  compe- 
tency of  the  things  of  this  life,  as  to  lack 
nothing  which  the  wisdom  of  God  saw  fit 
and  convenient  for  them  ;  so  that,  by  indus- 
trious diligence  we  please  God,  we  profit 
ourselves,  are  serviceable  to  the  public,  we 
silence  and  slop  the  mouths  of  the  enemies 
of  religion,  and  beautify  our  profession  with 
a  becoming  conversation. 

13  But  I  would  not  have  yon  to 
be  ignorant,  brethren,  concerning 
them  which  are  asleep,  that  ye  sor- 
row not,  even  as  others  which  have 
no  hope. 

Our  apostle,  from  this  verse  to  the  end 
of  the  chapter,  exhorts  the  Thessalonians 
to  moderate  their  grief  and  sorrow  for  their 
friends  who  died  in  Christ,  many  of  which, 
no  doubt,  were  martyrs  for  the  truth  in  those 
days  of  persecution  :  he  lays  down  many 


480 


THESSALONIANS. 


Chap.  IV. 


consolalory  arguments  as  so  many  sove- 
reign antidotes  against  immoderate  sorrow 
lor  the  death  uf  pious  relations  ;  and  first 
he  acquaints  them,  that  such  sorrow  as  is 
excessive  would  be  more  like  pagans  than 
christians,  who  mourn  without  hope  of  any 
lil'e  after  this,  that  is,  of  a  resurrection  from 
the  grave,  and  a  state  of  future  inmiortality. 
Our  apostle  doth  not  forbid  sorrow  for  the 
dead  absolutely,  which  Christ  showed  for 
Lazarus,  and  the  church  for  Stephen,  but  it 
is  excessive  sorrow  only  that  is  here  con- 
demned. Learn  hence,  L  That  ail  sorrow 
for  the  death  of  friends  is  not  unlawful,  or 
forbidden  to  christians :  the  christian  reli- 
gion doth  not  destroy  natural  affections,  but 
teaches  us  to  moderate  them.  Learn,  2. 
That  there  is  a  mighty  difference  between 
the  christian's  sorrow  for  the  dead,  and 
theirs  who  are  strangers  to  Christianity. 
The  sorrow  of  the  heathen  was  extravagant 
and  excessive  in  the  measure,  foolish,  cruel, 
and  impious  in  the  manner ;  they  tore  their 
hair,  beat  their  breasts,  cut  their  flesh,  and 
ran  howling  up  and  down  in  the  most 
desperate  manner ;  but  the  christian's  sor- 
row is  sober,  moderate,  silent,  free  from  os- 
tentation, under  the  government  of  reason 
and  religion.  Learn,  3.  That  the  belief  of 
a  future  state,  and  the  hope  of  a  joyful  re- 
surrection, is  the  cause  of  this  great  differ- 
ence :  it  is  the  ignorance  of  the  happiness 
of  glorified  saints  in  heaven,  which  is  the 
cause  of  our  immoderate  sorrow  for  their 
death  here  on  earth. 

14  For  if  we  believe  that  Jesus 
died,  and  rose  again,  even  so  them 
also  which  sleep  in  Jesus  will  God 
bring  with  him. 

St.  Paul  having,  in  the  foregoing  verse, 
dissuaded  from  immoderate  grief  and  sorrow 
for  the  death  of  relations,  comes  now  to  lay 
down  several  considerations  or  consolatory 
arguments  in  order  to  it.  The  first  word  of 
comfort  is  this  ;  that  our  relations  over 
whom  we  mourn,  are  but  fallen  asleep  ;  the 
grave  is  a  bed,  in  which  the  saint  is  laid  to 
rest,  his  body  rests  in  a  bed  of  dust,  as  in  a 
safe  and  consecrated  dormitory,  till  the 
morning  of  the  resurrection  ;  and  if  the 
night  be  long  the  morning  will  be  the  more 
joyous.  The  second  comfort  is,  they  sleep 
in  Jesus,  that  is,  in  union  with  Jesus,  as 
members  of  his  body  ;  in  the  faith  of  Je- 
sus, that  is,  in  such  a  belief  of  the  doctrine 
of  Christ  as  is  accompanied  with  an  holy 
obedience  to  the  commands  of  Christ.  The 
third  consolatory  word  is  this,  God   will 


come,  that  is,  to  judgment,  and  when  he 
cometh  will  bring  his  sleeping  saints  with 
him,  that  is,  he  will  bring  their  souls  from 
heaven,  their  bodies  from  the  grave.  Body 
and  soul  united  he  shall  take  up  to  himself 
into  the  clouds,  and  then  carry  all  his  saints 
back  with  him  into  heaven.  A  fourth  is 
this,  our  relations  are  not  alone  in  death  : 
Jesus  died,  the  Captain  of  our  salvatioa 
marched  before  us  through  the  black  re- 
gions of  death  and  the  grave,  and  has  per- 
fumed the  bed  of  the  grave  by  his  own  ly- 
ing in  it.  Note  here.  The  apostle  says  Je- 
sus died,  the  saints  sleep  ;  a  believer's 
death  is  called  a  sleep.  I  do  not  find  that 
Christ's  death  is  called  a  sleep,  no,  his  death 
was  death  indeed,  death  with  a  curse  in  it: 
but  the  believer's  death  is  turned  by  Christ 
into  a  sweet  and  silent  sleep.  Again,  Je- 
sus died  and  rose  again,  that  is  a  comfort- 
ing consideration  :  he  was  laid,  but  not 
lost,  in  the  grave ;  he  rose  by  his  own 
power,  he  rose  as  our  head  and  representa- 
tive, and  accordingly  ail  his  saints  are  risen 
in  him,  and  shall  rise  after  him.  Because 
I  live,  says  Christ,  ye  shall  live  also. 

15  For  this  we  say  unto  you  by 
the  word  of  the  Lord,  That  we 
which  are  alive,  and  remain  unto  the 
coming  of  the  Lord,  shall  not  pre- 
vent them  which  are  asleep. 

In  this  verse  St.  Paul  obviates  an  objection : 
Some  might  say,  that  the  saints  found  alive 
at  the  last  day  might  be  sooner  happy  than 
the  dead  saints  ;  no,  says  the  apostle,  they 
that  are  alive  shall  not  prevent  them  that 
sleep,  they  shall  not  prevent  their  rising, 
nor  shall  they  get  the  start  of  them,  or  get 
to  heaven  before  them,  or  have  any  advan- 
tage above  them  :  the  living  saints  shall 
not  be  made  happy  without  them,  nor  one 
moment  before  them.  Learn  hence.  That 
the  resurrection  which  the  saints  that  sleep 
in  Jesus  shall  be  made  partakers  of,  shall 
put  them  into  as  full  a  capacity  of  the  glory 
of  Christ's  coming,  as  if  they  had  remain- 
ed alive  in  the  body  till  that  blessed  hour. 
Nay,  the  dead  in  Christ  shall  rise  first,  that 
is,  the  saints  who  sleep  in  the  grave  at 
Christ's  coming  shall  be  so  far  from  being 
made  less  happy,  or  later  happy,  than  the 
saints  who  shall  be  found  alive,  that  they 
sliall  be  first  remembered.  Christ's  first 
care  will  be  about  his  dead  saints  ;  they 
that  have  slept  so  long  in  their  bed  of  dust 
.shall  be  first  awakened,  before  any  thing  be 
done  about  thorn  that  never  slept :  if  there 


Chap.  IV. 

be  any  privilege,  any  joy,  any  Iriumpli, 
greater  llian  others,  sucli  as  sleep  in  Jesus, 
and  especially  such  as  have  suffered  for  Je- 
sus, shall  be  partakers  of  it  at  that  great  day. 
IG  Fertile  Lord  himself sliall  de- 
sci'nd  from  licaveii  with  a  slioiit, 
Avilh  the  voice  of  the  arch-angel, 
and  with  the  trnmp  of  God  :  and 
the  dead  in  Christ  shall  rise  first: 

These  words  give  us  the  assurance  of 
the  certainty  of  Christ's  second  coining, 
and  of  the  solemn  manner  of  it,  and 
of  the  consequence  of  it.  Observe,  1.  The 
certainty  of  our  Lord's  coming  :  Tlic  Lord 
himsf/f  sliall  descend  from  heaven,  that 
is,  the  Lord  Jesus,  the  Mediator  :  he  will 
not  depute  an  angel,  but  descend  himself  to 
finish  that  last  part  of  his  mediatorial  otfice. 
Christ  will  come  personally,  for  the  judg- 
ment will  be  n>anaged  visibly  ;  and  for  the 
recompense  of  his  abasement,  it  is  requisite 
that  he  that  was  judged  by  the  world, 
should  come  and  judge  the  world.  Reason 
says,  he  may  come  and  judge  the  world, 
for  he  made  it  ;  faith  says,  he  must  and 
shall  come  to  judge  the  world,  for  he  has 
promised  it,  John  xiv.  2.  Let  us  then  keep 
up  our  faith,  and  our  faith  will  keep  our 
hearts.  Observe,  2.  The  awful  and  so- 
lemn manner  of  our  Lord's  coming;  and 
that  is  threefold.  (1.)  He  shall  descend 
with  a  shout :  the  original  word  signifies 
such  a  shout  as  is  heard  among  seamen 
when  they  descry  the  haven,  and  with 
united  voices  cry  out,  "  A  shore,  a  shore." 
(2.)  With  the  voice  of  an  archangel :  pro- 
bable it  is  that  Christ  himself  shall  give 
the  word  of  command,  both  to  the  quick 
and  the  dead,  to  appear  before  him,  and 
that  his  command  shall  be  proclaimed  by 
an  archangel.  (3.)  With  the  trump  of 
God  :  the  angel's  proclamation  shall  be 
confirmed  by  sound  of  trumpet,  which  will 
be  heard  far  and  near,  even  by  those  who 
are  in  the  graves,  and  in  the  depth  of  the 
sea.  Learn  hence,  That  our  Lord's  se- 
cond coming  at  the  great  day  to  judge  the 
quick  and  the  dead,  shall  be  attended  with 
such  solemnity,  that  all  the  terror,  majesty, 
and  dreadful  reverence,  which  has  been 
ever  seen  upon  the  earth,  shall  fall  infinitely 
short  of  it.  Great  was  the  terror  on  mount 
Sinai,  at  the  giving  of  the  law  ;  but  far 
greater  will  the  terror  be  at  the  day  of 
judgment,  when  Christ  comes  to  punish  the 
transgressors  of  that  law,  and  thedisobeyers 
of  his  gospel.  Observe,  3.  The  blessed 
consequence  of  his  coming,   namely,  the 


I  THESSALONIANS. 


407 


resurrection  of  his  saints :  The  dead  in 
Christ  shall  rise  first ;  the  saints  shall  rise 
with  the  very  same  bodies  which  they  lay 
down  in  iho  grave  ;  and  they  shall  rise  first, 
that  is,  before  those  who  are  alive  shall 
be  changed,  though  it  is  very  probable 
that  there  will  be  no  considerable  difference 
of  time  between  the  glorification  of  the 
raised  saints,  and  those  that  are  alive  at 
Christ's  coming  ;  yet  it  seems  evident  that 
the  dead  saints  shall  be  raised,  and  m  their 
bodies  be  glorified,  before  them  that  arealivu 
shall  be  changed. 

17  Then  we  whicli  are  alive  a7id 
remain,  shall  be  caught  up  together 
with  theni  in  the  clouds,  to  meet 
the  Lord  in  the  air;  and  so  shall  we 
ever  be  with  the  Lord. 

Observe  here,  L  The  triumphant  ascen- 
sion both  of  the  living  and  sleeping  saints, 
together  into  the  clouds :  We  which  arc 
alive  shall  be  caught  up  together  with 
them  in  the  clouds.  This  ascension  shall 
be  eflfected  by  the  power  of  Christ,  by  the 
ministry  of  angels,  and  by  the  spirituality 
of  the  saints'  own  bodies.  Learn  hence. 
That  the  descent  of  the  saints  of  God  into 
the  grave,  is  not  with  so  much  weakness, 
ignominy,  and  abasement,  as  their  ascent 
after  the  resurrection,  to  meet  their  Lord  in 
the  air,  shall  be  with  power,  triumph,  and 
glory  ;  Christ  shall  draw  them,  clouds 
shall  carry  them,  angels  shall  conduct  them. 
Observe,  2.  The  blessed  meeting  of  all  the 
saints  together  in  one  body,  to  take  their 
flight  together  to  meet  the  Lord  Jesus,  who 
comes  from  the  third  heaven  to  meet  them 
in  the  lower  region  of  the  air,  when  Christ 
will  own  them  in  their  persons,  own  them 
in  their  services,  own  them  in  their  sufifer- 
ings,  and  they  shall  receive  their  full  and 
final  benediction  from  the  mouth  of  Christ, 
and  take  an  everlasting  possession  of  the 
heavenly  kingdom  together  with  Christ. 
Observe,  3.  The  saint's  cohabitation  and 
fellowship  with  Christ,  together  with  its 
extent  and  duration  :  they  shall  be  ever 
with  the  Lord.  This  implies  the  saints' 
presence  with  Christ,  their  vision  and  sight 
of  him,  their  fruition  and  enjoyment  of 
him,  their  delectation  in  him,  their  confor- 
mity to  him.  Learn  hence,  that  the  top 
and  height  of  the  saints'  blessedness  in  hea- 
ven consists  in  this,  that  they  shall  for  ever 
be  there  with  Christ. 

18  Wherefore  comfort  one  ano- 
ther with  these  words. 


488 

That  is,  draw  matter  of  consolation  to 
yourselves  from  the  foregoing  consolations, 
against  the  loss  of  your  deceased  friends  ; 
intimating,  that  the  best  and  choicest  of 
comforts,  for  supporting  the  spirits  of  men 
under  afflictions  in  general,  and  the  loss  of 
dear  relations  in  particular,  are  drawn  from 
the  holy  scriptures  ;  Comfort  one  another 
with  these  uords,  that  is,  with  such  scrip- 
tural words  as  he  had  now  written. 

CHAP.  V. 

Our  apostle  havings  in  tlie  foregoing  cliapter 
treated  of  Christ's  second  coming  to  judgment, 
aud  foreseeing  that  some  curious  persons  might 
take  occasion  flora  thence  to  inquire  into  the 
time  when  the  general  resurrection  and  future 
judgment  should  be,  in  this  chapter  he  makes 
it  his  business  to  divert  them  from  all  such  inqui- 
ries, and  to  put  them  upon  the  practice  and 
performance  of  such  duties  as  would  prepare  and 
fit  them  for  that  solemn  time.  Where  note, 
That  it  was  revealed  to  St.  Paul  when  he  wrote 
this  epistle,  that  there  should  be  a  second  coming 
of  Christ  to  judgment,  and  that  it  should  not  be 
till  the  departing  from  the  faith,  till  the  revela. 
tion  and  destruction  of  Antichrist,  2  Tliess.  ii.  3. 
This  it  seems  was  an  after-revelation,  for  the 
Lord  did  not  at  once  reveal  all  his  secrets  to 
liis  servants,  but  by  parcels. 

T>  UT  of  the  times  and  the  seasons, 
brethren,  ye  have  no  need  that 
I  write  unto  you.  2  For  yourselves 
know  perfectly  that  the  day  of  the 
Lord  so  Cometh  as  a  thief  in  the 
iiiglit.  3  For  when  they  shall  say. 
Peace  and  safety  ;  then  sudden  de- 
struction Cometh  upon  them,  as  tra- 
vail upon  a  woman  with  child  ;  and 
they  shall  not  escape. 

As  if  our  apostle  had  said,  "  Although 
I  have  told  you  that  there  will  be  a  gene- 
ral resurrection  and  future  judgment,  when 
Christ  will  certainly  come  in  the  clouds, 
and  every  eye  shall  see  him,  yet  I  suppose 
you  do  not  expect  that  I  should  write  to 
you  of  the  particular  time  of  his  coming  ; 
for  you  have  been  told,  that  his  coming 
will  be  like  the  coming  of  a  thief,  without 
warning,  and  without  noise,  when  persons 
are  most  secure,  least  suspecting,  and  wholly 
unprovided  for  it ;  yea,  as  the  pains  of  a 
a  woman  in  travail,  which  are  unavoidable  : 
the  thief  may  perhaps  not  come,  but  the 
pains  of  child-birth  must  come,  and  also 
be  painful  when  they  come.  Learn  hence, 
I.  That  the  wisdom  of  God  has  thought 
fit  to  conceal  and  keep  secret  the  determi- 
nate time  of  Christ's  coming  to  judgment : 
and  yet  there  is  an  itching  curiosity  in 
man's  nature  to  search  and  pry  into  that 


THESSALONIANS. 


Chap.  IV. 


profound  secret,  though  the  knowledge  of 
It  is  not  only  impossible,  but  would  prove 
unprofitable  and  hurtful  to  mankind, 
making  the  world  secure  and  careless: 
whereas  not  knowing  the  hour  when  our 
Lord  Cometh,  should  oblige  us  to  be  upon 
our  watch  every  hour.  Note  then,  That 
our  Lord  will  certainly  come  at  one  hour  or 
other  ;  but  at  what  hour  he  will  come  can- 
not certainly  be  known,  yet  there  is  no  hour 
when  we  can  promise  ourselves  that  he  will 
not  come.  Note,  lastly.  That  the  pain  and 
sorrow,  the  trouble  and  horror  which  the 
day  of  the  Lord  will  bring  upon  such  as 
are  unready  and  unprepared  for  it,  no 
tongue  can  utter,  no  heart  can  conceive ; 
the  greatest  of  earthly  and  bodily  torments 
and  sorrows,  such  as  the  pangs  of  a  woman 
in  travail,  being  but  weak  shadows  and 
slender  representations  of  it :  the  day  of  the 
Lord  Cometh  as  travail  upon  a  wo?uan 
■with  child,  and  they  shall  not  escape. 

4  Rut  ye,  brethren,  are  not  in 
darkness,  that  that  day  should  over- 
take you  as  a  thief.  5  Ye  are  all 
the  children  of  light,  and  the  chil- 
dren of  the  day  :  we  are  not  of  the 
night,  nor  of  darkness. 

Note  here.  The  wisdom  and  holy  cau- 
tion of  our  apostle  in  his  application  to  the 
Thessalonians :  he  had  in  the  foregoing 
verses  asserted  the  certainty  and  suddenness 
of  Christ's  coming,  namely,  to  destroy  Je- 
rusalem, and  to  judge  the  world.  Now, 
lest  these  christians  should  be  terrified  in 
their  minds,  and  shaken  with  apprehen- 
sions of  fear  from  that  sudden  destruction 
he  had  mentioned,  he  casts  in  a  seasonable 
word  of  comfort  here  in  the  words  before 
us,  assuring  them  that  were  sincere  chris- 
tians amongst  them,  that  how  sudden  so- 
ever the  coming  and  appearance  of  Christ 
might  be,  yet  it  should  not  find  them  un- 
ready and  unprepared  for  it,  because  they 
were  not  in  darkness,  but  in  the  light,  and 
were  not  children  of  the  night,  but  of  the 
day  :  that  is,  they  were  not  now  in  a  state 
of  heathenism,  but  Christianity  ;  they  were 
not  any  longer  in  their  gross  and  natural 
ignorance  of  God,  as  they  were  before  con- 
version ;  but  they  were  the  children  of  the 
light  and  of  the  day,  living  and  walking  in 
the  light  of  the  gospel,  and  in  all  holiness 
of  conversation.  Learn  hence,  That  as 
sincere  christians  are  freed  from  the  gross 
darkness  of  their  natural  state,  from  the 


Chap.  V. 


THESSALONIANS. 


400 


darkness  and  ignorance  of  sin,  and  do 
walk  in  the  liglit  of  an  holy  conversation, 
so  their  knowledge  and  practical  holiness 
will  be  a  good  security  against  the  terror 
of  surprising  atttictions,  and  particularly 
against  the  dread  and  terror  of  the  day  of 
judgment :  Ye  are  not  in  darkness,  that 
that  dai/  should  overtake  you  as  a  thief. 

6  Therefore  let  us  not  slee)),  as 
do  others  ;  but  let  us  watch,  and  be 
sober.  7  For  they  that  sleep,  sleep 
in  the  iiiirht ;  and  they  that  be 
drunken,  are  drunken  in  the  night. 
8  Rut  let  us,  who  are  of  the  day,  be 
sober,  puttinp;  on  the  breastplate  of 
faith  and  love  ;  and  for  an  helmet, 
the  hope  of  salvation. 

The  apostle  having  acquainted  theThes- 
salonians  with  the  privilege  of  their  con- 
verted state,  tliat  they  were  the  children  of 
light,  having  received  a  liglit  of  knowledge, 
a  light  of  grace  and  holiness,  and  a  light 
of  joy  and  comfort,  from  the  gospel,  he 
comes  next  to  infer  the  duties  proper  and 
suitable  to  persons  in  such  a  state.  First, 
Negative,  Let  us  not  sleep,  as  do  others ; 
sleep  is  not  proper  for  the  day,  but  the 
night.  The  sleep  here  intended,  is  the 
sleep  of  sin  and  of  sinful  security,  whereby 
all  the  spiritual  senses  of  a  man  are  bound 
up,  so  that  he  is  both  unapprehensive  of  his 
duty,  and  regardless  of  his  danger.  Second- 
ly, Positive,  Let  us  -watch  and  be  sober  ; 
that  is,  let  us  be  always  ready  and  pre- 
pared for  Christ's  coming ;  and  that  we 
may  be  so,  let  us  be  found  in  the  daily 
exercise  of  sobriety,  at  no  time  overcharged 
with  surfeiting  and  drunkenness,  and  that 
day  overtake  us  unawares  :  the  exercise  of 
these  two  graces,  watchfulness  and  sobriety, 
do  best  together,  and  can  hardly  be  sepa- 
rated one  from  another;  he  that  is  not 
sober  cannot  be  watchful,  and  he  that  is 
not  watchful,  can  never  be  ready  for  Christ's 
coming ;  let  us  therefore  (says  the  apostle) 
watch,  and  be  sober.  Observe  next,  Our 
apostle  subjoins  a  reason  to  enforce  his 
exhortation  to  watchfulness  and  sobriety, 
because  sleep  and  drunkenness  are  works 
of  darkness  performed  in  the  night,  and  not 
suitable  for  the  children  of  the  day  :  Thei/ 
that  sleep,  sleep  in  the  nicrht ;  and  they 
that  are  drunken,  are  drunken  in  the 
night.  The  old  heathens  had  their  Bac- 
chanalia, their  drunken  feasts,  in  the  night ; 
and  in  the  apostle's  time  drunkenness  was 


so  shameful  a  vice,  that  men  were  ashamed 
to  be  seen  drunken  in  the  day-time;  but. 
Lord,  to  what  an  height  of  impudence  is 
the  intemperance  of  our  age  arrived,  when 
christians  blush  not  to  do  that  at  mid- 
day, which  heathens  were  ashamed  of  at 
midnight  ?  Observe  farther.  Another  rea- 
son suggested  why  we  should  be  ttius  sober 
and  watchful,  namely,  because  our  life  is 
a  spiritual  warfare.  'Tis  now  a  time  of 
fighting,  therefore  not  of  sleeping,  and  in- 
temperate eating  and  drinking ;  soldiers 
must  be  upon  their  guard,  and  well  armed  ; 
accordingly  St.  Paul  directs  to  the  two 
principal  pieces  of  spiritual  armour,  to 
guard  the  most  noble  and  vital  parts,  name- 
ly, the  head  and  the  heart,  the  helmet  for 
the  head,  the  breastplate  for  the  heart ;  for 
these  two  being  the  chief  fountains  of  life 
and  sensation,  the  preserving  of  them  safe 
is,  in  eifect,  the  preserving  of  the  whole 
man ;  and  accordingly  the  soldiers  that 
were  upon  their  watch,  and  kept  sentinel, 
never  stood  without  their  helmet  and 
breastplate.  In  allusion  to  which,  our 
apostle  here  directs  us,  as  christian  soldiers, 
to  put  on  the  breastplate  of  faith  and  love, 
and  for  an  helmet  the  hope  of  salvation, 
without  which  we  can  never  be  rightly 
and  duly  prepared  for  our  spiritual  warfare. 
Note  here.  Of  what  admirable  use  faith, 
love,  and  hope,  are  to  a  christian  ;  faith 
fortifies  against  destructive  temptations,  love 
will  preserve  from  apostasy  and  revolting, 
and  hope  will  be  of  universal  use  unto  us 
in  the  exercises  of  our  christian  course ;  it 
will  be  a  cordial  to  comfort  us,  a  spur  to 
quicken  us,  a  staff  to  support  us,  a  bridle 
to  restrain  us,  an  helmet  to  defend  us. 
Therefore  let  us  who  are  of  the  day  be 
sober,  putting  on  the  breastplate  of  faith 
and  love,  and  for  an  helmet  the  hope  of 
salvation. 

9  For  God  hath  not  appointed  us 
to  wrath,  but  to  obtain  salvation  by 
our  Lord  Jesus  Christ,  10  Who 
died  for  us,  that,  whether  we  wake 
or  sleep,  we  should  live  together 
with  him.  11  Wherefore  comfort 
yourselves  together,  and  edify  one 
another,  even  as  also  ye  do. 

Observe  here,  1.  A  reason  enforcing  the 
.apostle's  exhortation  to  holiness  of  life. 
For,  or  because,  God  has  not  appointed  us 
to  wrath,  but  to  obtain  salvation  by  Jesus 
Christ.     Note  here,  (1.)  What  a  christian 


490 


I  THESSALONIANS. 


Chap.  V. 


is  not  appointed  to  ;  ho  is  not  appointed 
to  wrath.  (2.)  What  he  is  appointed  to, 
namely,  to  obtain  salvation.  (3.j  The 
means  by  which  a  christian  doth  obtain 
salvation  ;  and  that  is,  by  our  Lord  Jesus 
Christ.  Learn  hence.  That  God's  ordina- 
tion and  appointment  of  us  to  happiness 
and  salvation,  doth  not  discharge  us  from 
care  and  endeavour  after  the  practice  of 
universal  holiness  :  it  is  the  greatest  piece 
of  folly  imaginable,  from  the  appointment 
of  the  end  to  infer  the  refusal  or  neglect  of 
the  means.  Learn,  2.  That  our  Lord  Jesus 
is  the  person  appointed  by  God  the  Father, 
by  whom  alone  all  believers  shall  obtain 
salvation.  Learn,  3.  That  nothing  short 
of  the  death  of  Christ  was  sufficient  to  pur- 
chase salvation  for  us:  we  obtain  salvation 
by  Jesus  Christ,  tvho  died  for  us.  Learn, 
4.  That  the  great  end  designed  by  Christ 
in  dying  fur  us,  was  our  living  to  him,  in 
order  to  our  living  with  him  ;  a  life  of 
grace  on  earth  is  our  evidence  for  a  life  of 
glory  in  heaven:  Whether  ive  wake  or 
sleep,  we  should  live  together  with  him. 
Observe,  lastly.  The  great  and  important 
duty  which  he  exhorts  the  Thessalonians 
to  perform  mutually  to  each  other,  and 
that  is,  to  comfort  themselves  together  with 
this  hope,  and  to  edify  and  build  up  one 
another  in  faith  and  holiness.  Wherefore 
comfort  yourselves  together,  and  edify 
one  another,  as  also  ye  do :  implying, 
that  as  it  is  the  duty,  so  it  ought  to  be  the 
endeavour  of  christians,  to  edify  one  ano- 
ther both  in  their  graces  and  in  their  com- 
forts. 

12  And  we  beseech  you,  bre- 
thren, to  know  them  which  labour 
among  you,  and  are  over  you  in  the 
Lord,  and  admonish  you  ;  13  And 
to  esteem  them  very  highly  in  love 
for  their  work's  sake.  And  be  at 
peace  among  yourselves. 

In  these  words  we  have  declared  both 
the  minister's  office  and  the  people's  duly  ; 
the  minister's  office,  with  respect  unto  his 
people,  and  the  people's  duty  both  towards 
their  ministers  and  one  towards  another. 
The  ministerial  office  and  function  is  here 
described,  and  consists  of  three  parts,  pub- 
licly to  labour,  privately  to  admonish, 
ministerially  to  rule.  To  labour  in  the 
word  and  doctrine,  the  word  signifies  a 
labour  unto  weariness ;  our  work  is  the 
most  weighty  work,  and,  blessed  be  God, 
the  most  worthy  work  too.      Admonition 


consists  of  iwo  parts,  reproving  of  sins  com- 
mitted, and  exhorting  to  duties  neglected; 
rightly  to  do  both,  requires  that  the  minis- 
ter be  a  person  of  knowledge  and  under- 
standing, of  prudence  and  discretion,  of 
courage  and  resolution,  of  integrity  and 
unblamableness  of  conversation.  To  rule, 
not  magisterially,  much  less  tyrannically, 
but  in  love,  and  with  a  spirit  of  meekness, 
executing  that  power  which  Christ  has 
given  for  edification,  and  not  for  destruction. 
Such  a  power  as  the  shepherd  has  over  the 
flock,  to  guide  and  conduct  it  ;  as  the  head 
has  over  the  members,  to  influence  and 
quicken  them  ;  as  the  father  of  the  family 
has  over  the  household,  to  take  care  of  it, 
and  provide  for  it.  Observe,  2.  The 
people's  duty  to  their  pastors,  or  spiritual 
guides,  declared;  and  this  is  twofold  :  1. 
They  are  to  know  them,  and  this  with  a 
knowledge  of  observation,  and  with  a 
knowledge  of  approbation,  and  with  a 
knowledge  of  imitation.  2.  They  are 
highly  to  esteem  them,  paying  honour 
to  the  function,  reverence  to  their  persons, 
and  all  this  in  love,  and  for  their  work's 
sake.  Observe,  lastly.  The  people's  duty 
one  towards  another.  And  be  at  peace 
a?nong  yourselves :  such  a  people  can 
never  join  hearts  in  duty  that  cannot  join 
hands  in  love ;  christian  love  is  a  nursing- 
mother  to  all  graces,  and  tends  exceedingly 
to  make  the  work  of  the  ministry  success- 
ful ;  but  when  strife  and  dissension,  when 
discord  and  division,  prevail  either  amongst 
the  people  themselves,  or  betwixt  minister 
and  people,  farewell  all  expectation  of  suc- 
cess from  the  ablest  ministry  upon  earth. 

14  Now  we  exhort  you,  brethren, 
warn  them  that  are  unruly,  comfort 
the  feeble-minded,  support  the 
weak,  be  patient  toward  all  men. 

Here  our  apostle  directs  the  ministers 
of  Christ  how  to  carry  themselves  towards 
their  people,  namely,  that  they  should  ad- 
monish those  that  are  unruly,  and  walk 
disorderly,  that  they  should  comfort  the 
fccble-?ninded,  such  as  are  dispirited  by 
and  dejected  under  their  afflictions,  that 
thev  should  bear  with  the  weak  in  faith, 
and  be  patient  towards  all  mankind.  Note 
hence,  That  the  church  of  Christ  here  on 
earth  is  like  an  hospital  of  sickly  and  in- 
firm persons,  labouring  under  great  variety 
of  spiritual  diseases,  and  consequently  fit  ob- 
jects of  Christ's  ministers,  to  exercise  their  pa- 
tience and  pains  upon  ;  some  unruly,  some 


Chap.  V. 


I  THESSALONIANS. 


491 


weak,  some  fe.  ble-miiuled  ;  tvcry  person, 
every  iiieiuher  of  llie  eluircli,  is  a  patient, 
and  every  patient  has  his  particular  dis- 
temper, which  calls  for  indefatigable  dili- 
{^ence,  and  invincible  patience,  from  such 
as  are  spiritual  physicians. 

15  See  that  none  render  evil  for 
evil  unto  any  tnan ;  but  ever  follow 
that  which  is  good,  both  among 
yourselves  and  to  all  men. 

Our  apostle  from  this  verse  closes  his 
epistle  with  a  general  exhortation  to  all 
christians  to  be  found  in  the  practice  of 
several  necessary  and  important  duties;  the 
first  of  which  is  to  abstain  from  all  revenge, 
Jiendir  to  no  man  evil  for  evil:  a  mali- 
cious desire  of  revenge  is  so  far  beneath  a 
christian,  that  it  is  the  baseness  of  a  man. 
Let  him  that  does  the  wrong  look  to  it, 
could  an  heathen  say.  Not  only  revenge 
in  the  action,  but  in  the  affection,  is  greatly 
sinful  before  God,  and  deeply  penal  also  : 
as  jealousy  is  the  rage  of  a  man,  so  malice 
and  revenge  is  the  rage  of  the  devil,  it  is 
the  very  soul  and  spirit  of  the  apostate 
nature. 

— But  ever  follow  that  which  is 
good,  &c. 

By  good  here,  as  it  stands  in  opposition 
to  rendering  evil,  must  be  understood  good- 
will and  beneficence,  or  doing  good  to 
enemies,  and  this  the  apostle  will  have  us 
follow,  or,  as  the  word  signifies,  pursue 
with  eagerness,  as  the  hunter  doth  his 
game,  and  this  continually.  Ever  follow 
that  which  is  good  without  interruption, 
notwithstanding  a  multiplication  of  inju- 
ries ;  and  this  not  only  among  themselves 
who  were  christian  piofessors,  but  even 
amongst  heathens,  (with  whom  they  lived,) 
though  they  were  bitter  enemies  to  Chris- 
tianity. Learn  hence.  That  a  christian 
must  not  turn  vindictive  and  impatient,  or 
incline  to  any  desires  or  motions  towards 
private  revenge,  notwithstanding  the  mali- 
cious temper  of  his  adversary  continues; 
but  instead  of  being  overcome  of  evil  must 
labour  to  overcome  evil  with  good; 
Render  to  no  man  evil  for  evil,  but  ever 
follow  that  which  is  good,  both  among 
i/oursclves  and  to  all  men. 

16  Rejoice  evermore. 

Observe  here,  1.  Three  very  extensive 
and     comprehensive    duties,    which     our 


apostle  exhorts  unto,  all  which  have  a 
kind  of  universality  annexed  unto  them  ; 
now  the  more  compreliensive  any  duty  is, 
the  greater  its  obligation  is  :  the  first  duty 
is  to  rejoice  evermore,  that  is,  to  carry  our- 
selves so  holily  towards  God,  and  so  circum- 
spectly and  unblaiiiably  before  men,  that 
we  may  always  have  cause  for  rejoicing, 
and  in  the  midst  of  temptations,  and  in  the 
midst  of  poverty  and  affliction,  may  ac- 
tually rejoice  in  the  expectation  of  present 
advantage  by  them,  and  in  the  hope  of  the 
glory  of  God,  as  the  reward  of  them.  Learn 
hence.  That  the  children  of  God  ought  to 
make  conscience  of  rejoicing  in  God  at  all 
times,  and  in  all  conditions.  But  is  not 
there  a  time  to  mourn  as  well  as  to  rejoice  ? 
Yes,  but  it  is  no  where  said.  Mourn  ever- 
more :  nay,  holy  mourning  has  the  seed 
of  spiritual  joy  in  it,  directly  tends  to  it, 
will  certainly  end  in  it;  mourning  is  but 
a  temporary,  rejoicing  is  an  eternal,  duty. 

17  Pray  without  ceasing. 

Note,  from  the  connection.  That  he 
that  would  rejoice  evermore,  must  pray 
evermore;  seldom  praying  and  constant 
rejoicing  will  never  stand  together;  ac- 
cording to  our  constancy  in  prayer,  such 
will  be  the  constancy  of  our  joy.  Note, 
2.  That  frequent  and  constant  prayer  to 
God,  is  a  duty  required  of  all  christians  -. 
we  are  then  said  to  do  a  thing  continually, 
when  we  do  it  seasonably,  when  we  pray 
at  stated  times,  morning  and  evening  every 
day ;  when  upon  extraordinary  occasions 
we  perform  the  duty  in  an  extraordinary 
manner,  and  when  we  perform  it  with  un- 
fainting  perseverance,  both  frequently  and 
fervently,  though  we  receive  no  present  an- 
swer to  our  prayers;  and  in  a  word,  when 
the  heart  is  always  kept  in  a  praying  frame, 
this  is  to  pray  continually  :  and  the  reason 
for  it  is,  because  we  stand  in  continual 
need  of  God,  we  want  him  continually, 
we  sin  against  him  continually,  we  are  sur- 
rounded with  temptations  continually,  we 
are  exposed  to  troubles  and  afflictions  con- 
tinually, and  we  ought  to  glorify  God 
continually ;  and  if  so,  we  must  pray 
continually ;  not  that  a  man  should  do 
nothing  else  but  pray  ;  for  though  we  may 
do  nothing  without  prayer,  yet  we  must  do 
many  things  besides  praying. 

18  In  every  thing  give  thanks ; 
for  this  is  the  will  of  God  in  Christ 
Jesus  concerning  vou. 


492 


THESSALONIANS. 


Chap. V. 


Observe  here,  1.  The  duty  required,  and 
that  is,  thanksgiving.  2.  The  extent  of 
the  duty.  In  evert/  thing  give  thanks, 
that  is,  be  thankful  in  every  condition,  and 
for  every  providential  dispensation,  both 
prosperous  and  adverse.  Quest.  "  Should 
christians  be  thankful  for  afflictions?"  Yes, 
because  they  are  fruits  of  fatherly  love,  be- 
cause they  conform  us  unto  Christ,  because 
they  prevent  sin,  and  purge  out  sin  ;  be- 
cause they  fit  us  for  glory,  and  will  add 
to  our  crown  of  glory  at  the  great  day. 
2uest.  "  But  should  christians  be  thankful 
for  sin,  or  when  they  fall  into  sin  ?"  By 
no  means.  Ruie.  What  we  must  not  pray 
for,  we  may  not  give  thanks  for ;  we  must 
pray  to  be  kept  from  sin,  therefore  may 
not  give  thanks  when  we  fall  into  sin  :  sin 
dishonours  God,  disrobes  ourselves,  exposes 
to  God's  wrath  and  curse,  is  the  ground 
of  our  just  detestation,  therefore  cannot 
be  the  ground  of  thanksgiving  ;  yet  when 
we  obtain  pardon  of  sin,  or  get  any  good 
by  sin,  we  may  and  ought  to  rejoice  at  it. 
Observe,  3.  The  grounds  and  reasons  of 
the  duty.  1.  It  is  the  will  of  God,  his 
revealed  will ;  this  the  law  of  nature  directs 
to,  and  the  light  of  scripture  calls  for;  and 
he  that  performs  it  spiritually,  glorifies  God 
abundantly.  2.  It  is  the  will  of  God  in 
Christ  Jesus ;  that  is,  this  part  of  God's 
will  is  especially  revealed  to  you  by  the 
doctrine  of  Christ  Jesus,  and  by  the  exam- 
ple of  Christ  Jesus.  Christ  was  both  a 
great  pattern  and  precedent  of  thankfulness 
all  his  life  long ;  he  thanked  God  frequently 
and  fervently,  and  has  made  thankfulness 
a  considerable  part  of  our  gospel  service, 
Heh.  xiii.  15. 

19  Quench  not  the  Spirit. 

Still  observe,  I.  The  coherence  and  con- 
nection :  he  that  would  rejoice  evermore, 
must  pray  without  ceasing ;  and  he  that 
would  rejoice  in  every  thing,  must  be 
thankful  in  every  thing ;  and  he  that 
would  rejoice,  pray,  and  give  thanks  con- 
tinually, must  evermore  keep  the  Spirit 
unquenched  :  the  way  to  keep  one's  self 
warm,  is  to  keep  the  fire  burning.  Quench 
jiot  the  Spirit,  that  is,  neither  the  graces  of 
the  Spirit,  nor  the  motions  of  the  Spirit. 
Note  here,  1.  That  the  Holy  Spirit  of  God 
in  man  is  of  the  nature  of  fire;  as  fire  it 
enlighteneth,  it  enliveneth,  it  warmeth,  it 
consumeth,  it  purifieth  and  refineth,  it  as- 
cendeth  upward.  Note,  2.  That  this  holy 
fire  of  the  Spirit  may  be  quenched  :    the 


gifts,  graces,  motions,  and  comforts,  of  the 
Holy  Spirit,  are  of  such  a  nature,  that  if 
they  be  not  cherished  they  are  quenched  ; 
fire  will  go  out  as  well  by  neglecting  it  as 
by  casting  water  upon  it.  Note,  3.  That  it 
must  be  a  christian's  special  care  that  the 
graces  of  God's  Holy  Spirit  be  not  quench- 
ed in  him,  nor  any  of  its  motions  resisted 
by  him.  Sin  in  general  quenches  the  Spi- 
rit, as  water  quenches  fire,  particularly  sins 
committed  against  knowledge  and  consci- 
ence ;  inordinate  love  of  the  world  quench- 
es the  Spirit,  as  earth  will  extinguish  fire  as 
well  as  water.  A  cold,  customary,  formal 
performance  of  holy  duties,  without  the 
exercise  of  lively  faith  and  holy  love  in  the 
performance  of  them,  will  grieve  and 
quench  the  Spirit,  especially  sensual  lusts 
indulged,  and  anger,  malice,  and  revenge, 
harboured  in  the  heart ;  the  holy  dove  will 
not  rest  upon  that  man  that  has  the  heart 
of  a  vulture  in  his  breast  and  bosom  :  and 
let  us  always  remember,  if  we  quench  the 
Spirit  in  his  motions,  he  is  also  quenched 
by  us  in  his  offices  ;  he  doth  us  many  good 
ofHces,  in  prayer  he  is  our  helper,  our  as- 
sistant, he  quickens  to  duty  and  in  the  duty, 
and  helps  our  infirmities,  and  makes  inter- 
cession for  us  in  our  christian  course ;  he 
guides  us,  comforts  us,  and  bears  witness 
to  our  integrity  in  us;  all  these  good  offi- 
ces will  he  cease  to  do  for  us,  if  he  be 
quenched  in  us. 

20  Despise  not  prophesyings. 

Note  here,  1.  How  close  this  duty  is 
coupled  with  the  former.  Quench  not  the 
Spirit ;  despise  not  prophesyings  :  plain- 
ly intimating  to  us,  that  the  Spirit  is  then 
dangerously  quenched,  when  prophesyings, 
or  the  preaching  of  the  word,  is  sinfully 
neglected.  Note,  2.  That  by  prophe- 
sying here,  is  not  meant  foretelling  things 
to  come,  but  the  interpretation  and  appli- 
cation of  the  holy  scriptures,  which  we 
call  preaching.  Note,  3.  That  by  not  de- 
spising it,  we  are  to  understand,  that  it  is 
our  obliged  duty  to  put  an  high  value  and 
esteem  upon  it,  to  attend  to  it,  and  have 
a  great  regard  for  it,  to  honour  the  public 
ministry  as  an  ordinance  of  God  for  instruc- 
tion, conversion,  and  edification.  Learn, 
That  it  is  not  sufficient  that  we  do  not 
slight  the  ordinance  of  preaching,  nor  de- 
claim against  it  as  vain  and  useless,  (as  the 
manner  of  some  is,)  hut  we  are  to  have  an 
honourable  esteem  of  it,  and  evidence  that 
esteem  by  a  due  attendance  upon  it :  more 
is  intended  by  the  Holy  Ghost  than  is  here 


Chap.  V. 


I  THESSALONIANS. 


493 


expressed  ;  for  though  he  only  forbids  the 
sin,  he  intends  the  duty  or  grace  in  strict 
opposition  to  the  sin,  namely,  that  chris- 
tians ought  to  be  so  far  from  despising,  that 
they  oiiglit  to  be  very  forward  in  embrac- 
ing the  ministry  and  preaching  of  the  word. 
Despise  not  prophcsi/ings. 

21  Prove  all  things;  hold  fast 
that  which  is  good. 

Observe  here,  1.  The  person  to  whom 
this  advice  is  given  :  to  tlie  church  of  the 
Tiiessaionians,  not  to  the  ministers,  but  the 
people ;  ver.  12.  Knovi  them  that  lahour 
among  you,  Sfc.  Observe,  2.  The  advice 
itself.  Prove  all  things  :  examine,  try, 
and  approve  them,  with  a  judgment  of  pri- 
vate discretion,  not  of  public  decision. 
Learn,  1.  That  it  is  the  duty  of  all  chris- 
tians to  examine  the  grounds  of  their  faith 
and  religion,  and  not  to  take  them  upon 
trust ;  otherwise  their  embracing  the  best 
religion  in  the  world  is  rather  the  result  of 
chance,  than  of  judgment  and  choice. 
Learn,  2.  That  although  all  doctrines  and 
opinions  must  be  tried ;  yet  only  that 
which  is  good  must  be  retained.  Learn, 
3.  That  nothing  is  to  be  held  fast  but  what 
is  first  tried  :  suppose  we  hold  that  which 
is  good,  yet  if  we  have  not  tried  and  proved 
it  to  be  good,  it  is  no  better  to  us  than 
that  which  is  evil ;  to  approve  before  trial, 
is  not  good,  though  the  thing  approved  be 
never  so  good.  Inference,  That  this  is  a 
strong  argument  for  the  perspicuity  and 
sufficiency  of  the  holy  scriptures,  and 
against  the  necessity  of  a  living  judge  ;  for 
he  that  must  try  all  things,  must  also  try 
the  doctrine  of  this  living  judge;  and 
therefore,  till  he  has  made  this  trial,  must 
not  admit  his  doctrine  as  an  article  of 
christian  faith  ;  for  these  words  plainly 
teach,  that  what  we  hold  fast,  must  be  first 
tried  :  Tri/  all  things,  and  holdfast  that 
■which  is  good. 

22  Abstain  from  all  appearance 
of  evil. 

This  advice  genuinely  follows  upon  the 
former ;  after  we  have  tried  all  things,  we 
must  hold  fast  that  -which  is  good,  and 
abstain  from  evil.  Where  note.  The 
gradation  used  by  our  apostle;  we  must 
abstain  from  evil,  from  all  evil,  from  all 
appearance  of  evil.  Yet  observe.  It  is  not 
the  apostle's  meaning  that  we  abstain  from 
all  that  which  appears  evil  to  others ;  for 
that  would  be  to  destroy  our  christian  li- 


berty in  things  indifferent,  and  create  in 
our  minds  continual  perplexities :  there  is 
nothing  almost  we  can  do,  but  may  appear 
evil  to  some.  But  St.  I'aul  here  enjoins  us 
to  abstain  from  every  thing  which,  after 
trial,  seems  evil  to  ourselves,  and  is  judged 
by  us  so  to  be  ;  yet  is  it  our  duty  not  to 
give  any  just  occasion  of  scandal  to  any, 
but  to  live  not  only  sine  criminc,  but  sine 
labe,  not  only  without  fault,  but,  if  possible, 
without  flaw,  that  the  world  may  have  no- 
thing to  spot  us  withal. 

23  And  the  very  God  of  peace 
sanctify  you  wholly  :  and  /  -pray 
God  your  whole  spirit  and  soul 
and  body  be  preserved  blameless 
unto  the  coming  of  our  Lord  Jesus 
Christ. 

Observe  here,  1 .  That  our  apostle  having 
exhorted  the  Thessalonians  to  labour  after 
the  highest  measures  of  sanctification, 
breathes  out  his  soul  here  in  a  most  affec- 
tionate prayer  to  God,  to  sanctify  them 
thoroughly  and  throughout ;  teaching  us 
that  instruction  and  supplication  should  go 
together  ;  after  we  have  been  instant  with 
our  people,  we  must  be  earnest  and  instant 
with  God  for  them.  Observe,  2.  The 
person  whom  the  apostle  directs  his  prayer 
for  sanctification  to.  The  God  of  peace  : 
but  why  doth  he  not  style  him  the  God  of 
grace?  Because  peace  and  unity  is  one 
very  eminent  part  of  that  sanctification  the 
apostle  had  prayed  for,  and  had  exhorted 
them  before  unto,  ver.  13.  Be  at  peace 
a?/iong  yourselves.  Now  this  grace  being 
once  "well  rooted,  all  the  other  parts  of 
sanctification  thrive  the  better.  Observe, 
3.  How  thorough  and  prevailing  a  work 
of  sanctification  the  apostle  prays  for; 
namely,  that  God  would  sanctify  them 
wholly,  in  spirit,  soul,  and  body.  By 
spirit,  understand  the  superior  faculties,  the 
understanding,  the  will,  the  conscience  ;  by 
soul,  the  inferior  faculties,  the  passions, 
affections,  and  sensitive  appetite;  and  by 
body,  the  outward  man,  the  tabernacle  of 
the  soul.  Now  the  apostle  prays,  tiiat  all 
these  may  be  sanctified,  because  they  are 
all  defiled.  Blessed  be  God,  regenerating 
grace  is  as  universal  a  principle  as  original 
sin  was  :  it  is  in  the  understanding  by  il- 
lumination, in  the  will  by  renovation,  in 
all  the  affections  by  sanctification,  reducing 
those  rebellious  powers  under  the  govern- 
ment and  dominion  of  reason  and  religion. 
Observe,  4.  Our  apostle  doth  not  only  pray 


494 


THESSALONIANS. 


Chap.  V_ 


for  their  sanctification,  but  for  their  pre- 
servation also,  that  they  may  be  preserved 
blameless  to  the  coming  of  our  LordJesus 
Clirist,  that  is,  preserved  in  a  state  of  grace 
and  holiness  unto  the  end.  All  the  sanc- 
tified are  preserved  :  instability  is  an  argu- 
ment of  insincerity  ;  within  a  while,  all 
possibilities  of  falling  will  be  removed;  in 
the  mean  while  take  heed  of  falling  by 
thinking  it  is  impossible  to  fall ;  for  none 
are  so  near  falling,  as  those  who  are  most 
confident  of  their  own  strength  and  stand- 
ing. 

24  Faithful  is  he  that  calleth 
you,  who  also  will  do  it. 

Here  our  apostle  comforts  the  Thessalo- 
niatis  with  the  assurance  that  God,  who 
had  called  them  to  the  knowledge  of  Chris- 
tianity, would  do  what  he  had  prayed  for, 
namely,  sanctify  them  wholly,  and  preserve 
them  blameless  ;  and  this  because  God  is 
faithful,  that  is,  always  the  same,  true  to 
his  word.  God  will  certainly  do  his  part 
in  and  towards  the  work  of  sanctification 
and  preservation  ;  but  in  a  way  of  concur- 
rence with  our  care  and  industry  ;  he  will 
do  nothing  without  us,  as  we  can  do  no- 
thing without  him.  God's  faithfulness  is  a 
pledge  to  us  of  the  performance  of  all  his 
promises,  and  will  most  certainly  put  him 
upon  the  performance  of  them  ;  but  his 
promise  to  us  always  supposes,  yea,  exacts 
from  us,  the  use  of  all  means,  and  particu- 
larly the  exertmg  of  our  own  endeavours, 
in  order  to  our  preservation  in  grace,  and 
perseverance  in  holiness  :  Faithful  is  he 
that  calleth  you,  who  also  -will  do  it. 

25  Brethren,  pray  for  us. 

Observe,  who  is  he  that  begs  prayer,  a 
great  apostle,  St.  Paul  himself ;  and  who 
It  is  he  begs  prayer  from,  the  brethren, 
christians,  and  fellow-members  of  the  church 
at  Thessalonica.  Those  that  are  most  emi- 
nent for  gifts  and  graces,  are  greatly  de- 
sirous of  the  saints'  prayers :  particularly 
the  ministers  of  the  gospel,  as  they  stand 
most  in  need  of,  so  are  they  most  importu- 
nate for  this  spiritual  alms,  which  they 
crave  as  earnestly  as  ever  beggar  did  bread 
at  a  rich  man's  gate.     See  2  Thess,  iii.  1. 

2G  Greet  all  the  brethren  with  an 
holy  kiss. 

Our  apostle  concludes  his  epistle  with  sa- 
lutations to  all  the  brethren  and  members  of 


the  church,  without  exception,  poor  and 
rich,  advising  them  to  manifest  and  testify 
their  affection  one  to  another  by  a  kiss 
given  to  each  other,  a  ceremony  of  civility 
much  in  use  in  these  eastern  countries  ;  yet 
requires,  that  it  should  not  be  a  wanton, 
but  an  holy,  kiss;  intimating  to  us,  that 
our  civil  actions  should  have  a  relish  and 
savour  of  holiness.  Hence  it  is  that  St. 
Paul  is  so  careful  to  give  particular  direc- 
tions for  the  good  ordering  of  our  speech 
and  discourse  in  common  conversation,  that 
it  be  grave  and  savoury,  Col.  iv.  6  :  of  our 
apparel,  that  it  be  such  as  becomes  those 
that  profess  the  gospel ;  and  here,  that  our 
courteous  salutations  of  each  other  should 
be  chaste  and  holy,  Greet  one  another 
•with  an  holy  kiss  ;  their  kiss  of  love  and 
peace  must  iruly  signify  what  it  makes  show 
of,  that  neither  treachery,  nor  cruelty,  nor 
hypocrisy,  nor  lust,  may  insinuate  itself 
into  such  a  symbol  of  holy  love. 

27  I  charge  you  by  the  Lord, 
that  this  epistle  be  read  unto  all 
the  holy  brethren. 

Our  apostle  having  now  finished  his 
epistle,  gives  a  strict  charge  for  the  perusal 
of  it.  In  which  observe,  1.  The  duty  en- 
joined, with  the  matler  of  it,  namely,  the 
reading  of  this  epistle,  and  for  the  same 
reason  all  the  rest,  which  had  the  like  stamp 
of  divine  authority  upon  them.  Observe, 
2.  The  object  or  parties  to  whom  this 
epistle  is  to  be  read  :  to  the  brethren.  To 
all  the  brethren.  Observe,  3.  The  so- 
lemnity of  the  injunction  ;  /  charge  you, 
not,  I  exhort,  beseech,  or  entreat,  but  charge 
and  enjoin  you  ;  nay,  the  word  signifies, 
I  adjure  you  ;  it  has  the  force  of  an  oath, 
and  that  under  a  curse,  as  if  he  had  said, 
"  I  oblige  you,  under  the  penalty  of  God's 
curse,  that  this  epistle  be  read."  Learn 
hence,  1.  That  the  scriptures  ought  to  be 
in  a  known  tongue,  that  they  may  be  read 
unto,  and  read  by,  the  common  people. 
2.  That  to  confine  the  reading  of  the  scrip- 
tures to  the  clergy,  and  exclude  the  laity  or 
common  people  from  reading  of  them,  is  a 
very  grievous  sin,  contrary  to  the  intent 
and  design  of  God  in  the  first  penning  and 
composing  of  them.  3.  That  it  doth  in  a 
special  manner  concern  the  ministers  and 
spiritual  guides  to  take  particular  care  that 
the  holy  scriptures  be  publicly  read  to,  and 
privately  read  by,  all  their  people;  and  in 
order  thereunto,  to  excite  parents  to  read 
them  daily  in   their  families,  Dcut.  vi.  9. 


Chap. 


II  TMESSALONIANS. 


495 


and  in  their  closets,  Col.  iii.  IG.  And  also, 
It  is  a  great  part  of  the  minister's  duty,  to 
look  after  the  putting  forth  the  children  of 
poor  parents  to  school,  that  they  may  learn  to 
read  the  scriptures  for  their  instruction  and 
comfort.  Lord,  what  a  reproach  is  it  to  this 
christian  nation,  that  in  thousands  of  fami- 
lies the  Bidle  signifies  no  more  than  a  chip  ; 
not  a  soul  amongst  them  able  to  read  a  let- 
ter in  it  !  This  is  a  lamentation  ;  the  Lord 
put  it  into  the  hearts  both  of  ministers 
and  people  to  use  their  utmost  endeavours 
to  roll  away  this  reproach  from  us  ! 

28  The  grace  of  our  Lord  Jesus 
Christ  be  with  you.     Amen. 

Thus  concludes  our  apostle  his  excellent 
epistle,  with   his  usual  valediction  or  fare- 


well wish,  desiring,  that  thougii  tiic  Thes- 
salonians  iiad  been  large  partakers  of  the 
grace  and  Spirit  of  Christ,  that  yet  they 
might  receive  fresh,  farther,  and  fuller  sup- 
plies, from  himself,  the  fountain  of  all 
grace  and  goodness.  From  whence  note. 
That  so  inexhaustible  is  the  fountain  of  di- 
vine grace,  and  so  copious  the  streams  of 
spiritual  blessings  flowing  from  it,  that  no 
one  can  say,  no  such  measures  can  be 
attained,  but  as  more  is  wanting  more  is 
had,  more  is  provided,  more  is  allowed, 
more  is  to  be  thirsted  after,  and  Inhourcd 
for.  Blessed  be  God  for  Jesus  Christ,  that 
overflowing,  that  never-failing,  fountain  of 
grace  and  comfort,  in  whom  ail  lulncss 
dwells,  that  of  his  fulness  all  his  members 
may  receive,  further  receive,  grace  for  grace. 
A/iien. 


SECOND    EPISTLE    OF    ST.    PAUL 


THESSALONIANS, 


Tlie  second  Epistle  to  tlie  Tliessalonians  is  believed,  very  probably,  to  have  been  written  by  SL  Paul 
soon  after  the  first,  because  tlie  same  persons,  Silvanus  and  Timotheus,  were  still  with  him  when  he 
wrote  it,  as  tliey  were  at  tlie  writing  of  the  first  Kpisfle. 

Having  in  his  former  Epistle  expressed  his  longing  desire  to  visit  them,  and  finding  by  the  interven- 
tion of  other  aflTairs,  that  he  was  from  time  to  time  providentially  hindered  .from  coining  to  them,  be 
sends  his  second  Epistle  to  them,  to  supply  the  want  of  his  presence  amongst  them. 

In  which  he  first  congratulates  their  constancy  in  the  profession  of  the  gospel,  exhorting  them  to  growth 
in  grace,  and  perseverance  in  religion. 

Next,  he  rectifies  a  mistake  which  they  lay  under,  concerning  the  coming  of  Christ  to  judgment,  as  if 
that  day  were  then  at  hand,  when  it  was  very  far  oft',  there  being  a  general  and  grand  apostasy  to  pre- 
cede it,  comforting  the  Tliessalonians  against  the  dread  and  terror  of  it. 

Lastly,  he  comn.enils  divers  christian  duties  to  them,  requiring  them  to  admonish  and  censure  such  idle 
persons  among  ihein  who  did  not  work,  but  lived  upon  other  men's  labours  ;  and  so  concludes  his 
Epistle  with  particular  recommendations  of  tliera  to  the  special  favour  and  grace  of  God. 


CHAP.  I. 
"DAUL,  and  Silvanus,  and  Timo- 
theus, unto  the  church  of  the 
Thessalonians  in  God  our  Fatiier 
and  the  Lord  Jesus  Christ :  2 
Grace  unto  you,  and  |)eace,  from 
God  our  Father  and  the  Lord  Je- 
sus Christ. 


These  two  verses  contain  the  inscription 
of  this  epistle  in  the  very  same  words  with 
the  former,  in  the  foregoing  epistle.  In 
which  observe,  L  The  writer  of  the  epistle, 
St.  Paul,  joining  himself  with  his  two  as- 
sociates, Silvanus  or  Silas,  and  Timotiieus 
or  Timothy.  2.  To  whom  it  xvas  written. 
To  the  church  of  the  Thessalonians,  in 
God  the  Father^ \.\\a\  is,  established  in  the 


49G 


II  THESSALONIANS. 


Chap.  r. 


knowledge  of  God  the  Father,  and  in  the 
faith   of  our  Lord  Jesus  Christ.     3.  The 
usual  salutation,  Grace  and  peace,  under 
which  are  comprehended  all  spiritual  and 
temporal  blessings :  and  these  are  set  forth 
as  flowing  to  us  ;  first,  from  their  fountain, 
God  the   Father  ;    secondly,    from    their 
means  of  conveyance,   Jesus    Christ,  as 
Mediator  ;  intimating,  that  whatever  spi- 
ritual grace  or  temporal   blessing  we  now 
receive  from  God,  we  have  it  from  him,  not 
barely  as  a  Creator,  but  as  a  Father,  as  a 
gracious  Father  in  Christ,  in  and  through 
whom  all  kinds  of  blessings  are  conveyed  to 
us.     Now,  1.  From  St.  Paul's    using  the 
very  same  form  of  words  in  this  epistle, 
which  he  had  made  use  of  in  the  former, 
we  may  observe.  That  the  Holy  Spirit  of 
God,  in  inditing  of  the  scriptures,  did  not 
so  much  regard  variety  of  words  and  style, 
as  the  purpose  intended  by  those  words  ; 
and  accordingly  the  ministers  of  Christ,  in 
the  expounding  and  explaining  of  the  scrip- 
tures, should  rather  study  solidity  of  matter, 
than  variety  of  expression,  or  elegance  of 
style  ;  it  was  none  of  the  apostle's  business, 
God  grant  that  it  may  be  none  of  ours,  to 
please  the  wanton  wits  and  gratify  the  lux- 
uriant fancies   of   men,  with   a   pompous 
sound  of  words;   but  solidly   to   instruct 
them  in  the  great  and   necessary  duties  of 
the  gospel,  and  to  furnish  them  with  the 
strongest  arguments  and  motives  to  a  good 
life.     Plain  truths,  without  any  art  or  var- 
nish, may  be  conveyed   with  more  warmth 
and  vigour  to  the  conscience,  than  all  the 
charms  of  human  eloquence  from  the  most 
fluent  and   popular  tongue.     But  though 
we  must  come  in  plainness,  yet  not  in  rude- 
ness of  speech.      Note,  2.  From  St.  Paul's 
writing  this  epistle  to   the  Thessalonians, 
when  he  was  providentially  hindered  in  his 
purpose  of  coming  to  them,  and  preaching 
amongst    them,    we    may   learn.  That  as 
the  wisdom  of  God  has  appointed  several 
means  for  the  edification  of  his  church, 
sometimes  preaching,  at  other  times  writing, 
so  the  ministers  of  Christ  are  obliged  and 
bound  to  endeavour  the  church's  edification 
by  all  means  :  when  they  cannot  do  it  by 
public  preaching,  to  endeavour   it  by  writ- 
ing :  and  when  they  can  by  both,  their  la- 
bours from  the  press,  and   from  the  pulpit, 
should  be  jointly  employed  in  the  church's 
service. 

3  We  are  bound  to  thank  God 
always  for  you,  brethren,  as  it  is 
meet,  because  that  your  faith  grow- 


eth  exceedingly,  and  the  charity  of 
every  one  of  you  all  toward  each 
other  aboundeth  :  4  So  that  we 
ourselves  glory  in  you  in  the 
churches  of  God,  for  your  patience 
and  faith  in  all  your  persecutions 
and  tribulations  that  ye  endure  ; 

Observe  here,  1.  The  holy  wisdom  and 
pious  prudence  of  our  apostle,  who  being 
about  to  magnify  and   extol  the  graces  of 
the  Spirit  wrought  in  the  Thessalonians, 
particularly  their  faith  and  charity,  instead 
of  commending  them  for  these  graces,  he 
breaks  forth  into  praises  and  thanksgivings 
unto  God  for  them :  We  thank   God  that 
your  faith  groweth  exceedingly,  aiid  that 
the  charity  of  every  one  of  you  abound- 
eth.     His  business  was  not  to  celebrate 
the   praises  and  commendations  of  them, 
but  to  admire   the  special   grace  of  God 
conferred  upon  them,  and  conspicuous  in 
them.     Learn  hence.  That  as  it  is  our  duty, 
it  will  be  our  great  wisdom  and  prudence, 
so  to  speak  of  the  graces  of  God,   which 
we  see  and  observe  in  others,  as  that  they 
may  not  be  putfed  up   with  any  conceit 
of  their  own  excellences,  but  see  matter  of 
praise   and    thanksgiving    due   unto    God 
only ;  and  nothing  to  themselves.     Note, 
2.  The  special  and  particular  graces  which 
St.  Paul  observed    in  the   Thessalonians: 
their  faith,  and  their  charity,  together  with 
the  evidence  of  the  sincerity  of  these  graces, 
namely,  that   their  faith    was  a  growing 
faith,  their  love  an  abounding  and  over- 
flowing love :   Your  faith    groweth   ex- 
ceedingly,   and   your    love    aboundeth. 
Learn  hence.  That  as  the  saving  graces  of 
faith  and  love  do  admit  of  degrees,  and  do 
not  come  to  their  height  and  perfection  at 
once  ;  so  all  other  graces  do  either  increase 
or  decrease,  grow  or  fade,   together  with 
these ;  vigour  or  decay  of  these  cardinal 
graces  have  an  answerable  influence  upon 
all  our  other  graces.     But  how  did  St.  Paul 
know  that  their  faith  did  thus  grow  ?  Aiis. 
He  knew  the  increase  of  their  faith  by  their 
constancy   in  sufferings.      Note,  3.    Our 
apostle   doth    not  barely  commend   these 
graces  of  faith  and  love,  which  were  found 
in   the  Thessalonians,  but    he   makes  an 
holy  boast  of  them,  he  glories  in  them,  and 
excites  other  churches  to   a  praise-worthy 
imitation  of  them  ;  We  glory  in  you  in  the 
churches  of  God.      But  for  what  ?  Even 
for  your  courage  and  patience  under  suffer- 
ings, persecution,  and  tribulations,  for  the 
sake  of  Christianity,  and  for  your  constancy 


Chap.  I. 


II  THESSALONIANS. 


497 


ill  the  faitli  ol  Clirist.  Ltarn  lienco,  ). 
That  persecutions,- alii icl ions,  and  Iribulii- 
tions,  lor  the  sake  of  Christianity,  (wlien 
maintained,  cspicially  in  tlie  power  of  it,) 
are  the  common  lot  of  God's  faithful  chil- 
dren and  servants.  Learn,  2.  That  it  is 
the  highest  glory  of  a  christian  to  bear  af- 
flictions, and  undergo  persecutions,  for  the 
sake  of  the  gospel,  with  an  undaunted  cou- 
rage and  an  invincible  patience.  Learn, 
3.  That  it  is  not  unlawful,  but  sometimes 
necessary  and  expedient,  for  a  minister  to 
glory  in  his  people  ;  not  in  their  multitude, 
nor  in  their  riches,  not  in  their  greatness, 
nor  in  their  high  estimation  of  bis  person 
and  abilities,  but  in  the  eminent  graces  of 
God's  Holy  Spirit  in  them,  and  in  the 
great  services  and  sufferings  undergone  by 
them  :  Wc  glori/  in  yon  for  your  patience 
and  faith,  in  and  under  all  the  persecu- 
tions and  tribulations  that  ye  endure. 

5  Which  is  a  manifest  token  of 
tlie  righteous  judgment  of  God, 
that  ye  may  he  counted  worthy  of 
the  kingdom  of  God,  for  which  \e 
also  suffer  : 

As  if  he  had  said,  "  Which  tribulations 
and  persecutions,  or  which  patience  under 
your  present  persecutions,  is  a  sign  and 
token,  yea,  an  evidence  and  manifestation, 
that  God,  the  righteous  judge,  will  reward 
you  with  a  part  and  share  in  that  kingdom 
for  which  you  sutTsr,  being  in  his  account 
worthy  of  it:  not  with  a  worthiness  of 
merit,  but  with  a  worthiness  of  nieetness, 
they  being  made  meet  and  fit  for  heaven 
hereafter  by  their  patience  and  constancy 
under  sufferings  and  persecutions  here." 
Learn  hence.  That  as  none  can  enjoy  the 
kingdom  of  heaven  by  meriting  heaven, 
but  by  being  made  meet  for  heaven  ;  so 
patience  under  sufferings  and  reproaches, 
under  persecutions  and  sharp  trials,  is  a 
special  qualification  to  make  us  meet  for 
the  enjoyment  of,  that  glorious  kingdom  : 
That  ye  tnay  be  counted  worthy  of  the 
kingdom  of  God,  for  which  ye  also  suffer. 

G  Seeing  it  is  a  righteous  thing 
with  God  to  recompense  trihulatioi 
to  them  that  trouble  you  ; 

Our  apostle  had  shown  in  the  foregoing 
verse,  that  their  patience  under  persecution 
was  a  manifest  evidence  of  God's  intending 
them  a  portion  in  that  kingdom,  for  whicli 
they  suffered  persecution  ;  now  in  this  verse 

vol..    II. 


he  denounces  the  persecutor's  doom  upon 
(hem,  namely,  That  the  righteous  nature  of 
God  did  oblige  him  to  recompense  tribula- 
tion, and  to  repay  trouble,  to  all  such  as 
did  trouble  them,  and  unkindly  persecute 
them  for  righteousness  sake.  Learn  thence, 
that  as  persecutors  generally  do  continue 
finally  impenitent,  so  the  heaviest  stroke  of 
divine  vengeance  shall  fall  on  such,  in  the 
day  of  God's  most  righteous  judgment:  It 
is  a  r/irhieous  thing  with  God  to  render 
tribulation  to  than  that  trouble  you. 

7  And   to  you  who  are  troubled, 
rest  with  us  ; — 

That  is,  "  As  God  will  certainly  punish 
your  pirsecufois,  so  he  will  ere  long  give 
rest  to  you  his  sufferers,  togefiier  wilh  us 
who  are  companions  with  you  in  the  same 
sulierings  ;  you  that  are  troubled  shall  have 
rest  with  us,  his  persecuted  apostles :  you 
shall  have  rest  as  well  as  we,  and  you  shall 
have  rest  together  with  us."  Bfessed  be 
God  that  there  is  a  day  undoubtedly  com- 
ing, when  all  the  troubles  of  his  people 
shall  be  ended  indeed,  and  all  his  suffering 
.saints  shall  be  fully  and  finally  rewarded 
for  all  their  services  and  sufferings ;  and 
tiiis  distribution  of  rewards  and  punish- 
ments shall  be  in  the  presence  of  the  whole 
world,  at  the  great  day,  for  the  glory  of 
divine  justice.  Then  all  those,  who  doubt 
or  complain  of  God's  justice,  shall  awfully 
admire  and  adore  it.  To  yon  that  arc 
troubled,  rest  with  us.  Where  note,  \. 
That  the  present  time  is  a  time  of  trouble 
to  the  people  of  God  :  their  time  of  rest 
hereafter.  2.  That  Almighty  God  allovv- 
cth  his  troubled  saints  a  liberty  to  comfoit 
themselves  with  the  expectation  and  hope, 
that  their  troubles  shall  shortly  end,  and 
their  everlasting  rest  begin.  3.  That  it 
addeth  much  to  the  excellency  of  that  rest 
which  the  troubled  saints  expect,  that  it 
shall  be  enjoyed,  not  by  a  few  of  the  most 
eminent  sufferers,  but  by  all  of  them  :  All 
you  that  are  troubled  shall  rest  with  us  : 
with  us  apostles,  with  all  the  prophets  and 
faithful  servants  of  God.  Hail,  happy  day ! 
when  all  the  saints  shall  sing  and  rejoice 
together ;  when  there  shall  not  be  one 
wicked  person  among  them  to  damp  their 
mirth,  or  to  diminish  their  joy.  How  de- 
sirable is  the  communion  of  saints  here  \ 
How  happy  do  they  esteem  themselves 
when  they  can  get  together  by  themselves ! 
But  how  joyful  will  the  time  and  place  be 
wlien  they  get  to  heaven,  where  none  shall 
2  K 


498 


II  THESSALONIANS. 


Chap. 


interrupt  their  quiet,  nothing  shall  disturb 
their  rest !  God  will  recompeiue  tribula' 
Hon  to  them  that  trouble  you  ;  and  to 
you  who  are  troubled,  rest  with  us. 

— When  the  Lord  Jesus  shall  be 
revealed  from  heaven  with  his  mighty 
angels,  8  In  flaming  fire,  taking  ven- 
geance on  them  that  know  not  God, 
and  that  obey  not  the  gospel  of  our 
Lord  Jesus  Christ : 

In  these  words  we  have  an  awful  descrip- 
tion of  the  day  of  judgment,  and  of  the 
process  of  that  solemn  day.  Wliere  ob- 
serve, 1.  The  judge  described.  The  Lord 
Jesus,  he  shall  be  revealed  frotn  heaven  : 
since  his  ascension,  the  heavens  have  con- 
tained him,  and  concealed  him  also  from 
our  sight  and  senses;  but  he  shall  then 
visibly  appear,  and  locally  descend  from 
the  highest  heavens  into  the  region  of  the 
air.  He  shall  come  in  the  clouds,  and 
every  eye  shall  see  him.  Observe,  2. 
his  noble  attendants ;  the  mighty  angels, 
every  one  stronger  than  an  host  of  armed 
men!  As  the  work  Christ  comes  about  is 
a  great  and  mighty  work,  so  he  will  have 
instruments  strong  and  mighty,  sufficient 
for  that  work  ;  yet  doth  Christ  make  use 
of  the  angels,  not  for  necessity,  but  for  ma- 
jesty, he  can  do  his  work  without  them. 
Observe,  3.  The  manner  of  his  coming  : 
in  gaming  fire,  by  which  the  heavens 
and  the  earth  shall  be  burnt  up,  and  in 
which  the  damned  shall  be  eternally  tor- 
mented. Observe,  4.  The  end  of  his  com- 
ing :  to  take  vengeance  on  the  ignorant, 
and  on  the  disobedient,  on  such  as  know 
not  God,  and  on  them  that  do  know,  but 
obey  not  the  gospel  of  our  Lord  Jesus. 
Learn  hence,"].  That  it  greatly  tends  to 
the  comfort  and  support  of  persecuted 
christians,  that  Christ  their  righteous  judge 
will  come  :  He  shall  be  revealed,  and  no- 
bly attended  ;  he  shall  come  as  an  exalted 
king,  accompanied  with  a  glorious  train  of 
mighty  angels.  Learn,  2.  That  the  dread 
and  terror  of  the  day  of  judgment,  will  be 
matter  of  comfort  to  the  godly,  no  ways 
terrifying.  Those  very  flames  which  shall 
set  the  heavens  and  the  earth  in  a  blaze, 
and  occasion  dreadful  consternation  and 
fear  to  the  wicked  and  impenitent  world, 
shall  be  a  comfortable  sight  to  the  godly, 
and  the  fore-thoughts  of  them  may  and 
should  yield  comfort  to  them  under  their 
present  troubles.  Learn,  3.  That  igno- 
rance,   whether   in    pagans    or   in    chris- 


tians, doth  very  much,  but  disobedience  to 
the  gospel  doth  very  much  more,  expose 
persons,  and  lay  them  open  to  the  ven- 
geance of  the  great  day :  If  Christ  will 
render  vengeance  to  them  that  know  him 
not,  much  more  to  them  that  do  know, 
but  obey  not  the  gospel  of  our  Lord  Je- 
sus. 

9  Who  shall  be  punished  with 
everlasting  destruction  from  the  pre- 
sence of  the  Lord,  and  from  the 
glory  of  his  power. 

Observe  here,  The  tremendous  areadful- 
ness  of  that  wrath  and  vengeance  which 
at  the  great  day  will  be  inflicted  on  the  ig- 
norant and  disobedient  part  of  mankind  ; 
to  denote  the  greatness  of  it,  it  is  called 
destruction,  not  as  if  it  were  an  abolishing 
of  their  nature,  and  utter  extinction  of  their 
being,  as  the  destruction  of  beasts  is ;  but 
a  loss  of  their  happiness  and  well-being, 
as  the  destruction  of  the  fallen  angels  was ; 
and  to  set  forth  the  duration  of  it,  it  is  cal- 
led everlasting  destruction,  a  dying  life, 
and  a  living  death;  their  debt  will  never 
be  paid,  they  shall  never  come  out  of  pri- 
son ;  they  will  be  always  satisfying,  but 
never  able  fully  to  satisfy,  divine  justice. 
And  observe  farther,  As  their  punishment 
of  sense  is  here  described,  so  we  have  their 
punishment  of  loss  declared  :  they  shall  be 
banished  from  the  presence  of  the  Lord, 
that  is,  for  ever  excluded  from  the  sight  of 
his  blessed  face,  and  the  enjoyment  of  his 
gracious  presence :  the  presence  of  his 
favour  they  shall  never  find,  the  presence 
of  his  fury  they  shall  ever  feel.  Lord,  how 
is  thy  presence  here  on  earth  life,  light, 
and  joy,  to  thine  own  people:  how  much 
more  will  it  be  so  in  heaven  !  But  how 
terrible  and  dreadful  will  thy  presence  be 
to  the  wicked  at  the  great  day,  even  ever- 
lasting destruction  !  Lord,  where  shall  the 
ungodly  and  sinner  appear,  when  thou  ap- 
pearest !  Thy  very  presence  shall  punish 
and  torment  them,  and  thy  glorious  power 
drive  them  away  to  the  place  of  torment 
prepared  tor  them.  They  shall  be  punish- 
ed with  everlasting  destruction  from  the 
presence  of  the  Lord,  and  from  the  glory 
of  his  power ;  that  is,  destruction  shall 
come  forth  immediately  from  the  presence 
and  glorious  power  of  Christ  upon  them, 
and  that  without  any  measure  of  mitiga- 
tion ;  the  sentence  denounced  will  be  in- 
stantly executed,  and  the  sinner  that  is  ba- 
nishecl  from  Christ's  presence  shall  be  ever- 
lastingly tormented  by  his  power. 


Chap.  I. 


II  THESSALONIANS, 


499 


10  When  he  shall  come  to  be 
glorified  in  his  saints,  and  to  be  ad- 
mired in  all  them  that  believe  (be- 
cause our  testimony  among  you  was 
believed)  in  that  day. 

The  former  verses  represented  to  us  the 
great  end  of  Christ's  appearance  to  judg- 
ment ;  with  respect  to  the  wicked,  it  was 
for  punishment,  they  shall  be  punished 
with  everlasting  destruction,  &c.  Now 
here  we  have  assigned  the  gracious  design 
of  Christ's  coming  with  relation  to  the 
godly  :  he  shall  come  to  be  glorified  in 
his  saints.  Where  note.  The  character  of 
Christ's  saved  ones,  they  are  saints,  all  such, 
and  only  such  ;  not  by  visible  profession 
barely,  but  by  inward  sanctification.and  ho- 
liness of  conversation  also  ;  and  also  all 
believers  who  are  endued  with  the  grace 
of  saving  faith.  Note,  2.  The  end  of 
Christ's  coming,  with  reference  to  his 
own  children.  1.  To  be  glorified  in  his 
saints  ;  mark,  not  to  be  glorified  by  them, 
but  to  be  glorified  in  them :  the  head  will 
not  only  be  glorious  in  himself,  but  glori- 
fied in  his  members.  The  glory  God  gave 
the  Son,  he  hath  given  the  saints,  and  will 
put  such  a  glory  upon  them  in  soul  and 
body,  as  he  himself  shall  be  thereby  glori- 
fied. 2.  Admired  in  all  them  that  be- 
lieve, that  is,  he  will  do  such  things  for 
believers,  as  will  be  to  their  own  and  others' 
admiration  ;  things  that  will  not  only  ex- 
ceed their  unbelief,  but  their  faith  loo. 
Plainly  thus,  the  Lord  Jesus  at  the  great 
day  will  put  such  glory  upon  believers  as 
never  was  expected  either  by  themselves 
or  others,  and  consequently  shall  be  ad- 
mired, greatly  admired,  eternally  admired, 
by  all  beholders.  But,  Lord,  if  the  glory 
put  on  the  saints  shall  be  thus  admired, 
how  much  more  shall  thyself  be  admired, 
the  bestower  of  that  rich  transcendent  glo- 
ry !  The  glory  of  thy  justice  in  the  damna- 
tion of  the  wicked  will  be  admired,  but 
not  comparably  with  the  glory  of  thy 
mercy  in  the  salvation  of  believers.  O! 
how  will  this  strike  the  adoring  angels  into 
an  ecstasy  of  holy  admiration,  and  trans- 
port thy  admiring  saints  into  an  eternal  rap- 
ture, when  thou  shalt  come  to  be  glorified 
tn  the  saints,  and  admired  in  all  them 
that  believe. 

11  Wherefore  also  we  pray  al- 
ways for  you,  that  our  (iod  would 
count  you  worthy  of  this  callirie:, 
and   fulfil  all  the  good    pleasure  of 


his  goodness,  and  the  work  of  faith 
with  power  : 

In  these  words  St.  Paul  assures  the  Thcs- 
salonians,  that  although  he  could  not'come 
to  them,  that  yet  he  prayed  fervently  for 
them:  IVe  pra?/  al-a'a^/s  for  j/ou.  The 
faithful  mlnisters^Jf  Clir"ist  "can  as  soon  for- 
get themselves  as  tlieir  people  in  their  pray- 
ers to  God.  Observe  next,  what  he  prayed 
for,  on  their  behalf,— 1.  That  God  would 
count  them  worthy,  that  is,  fit  and  meet 
for  his  calling  ;  that  is,  for  the  fore-men- 
tioned glory,  which  they  were  called  to  the 
expectation  of,  for  they  were  already  called; 
and  therefore  calling  here  must  denote  that 
unto  which  they  were  called,  even  the 
kingdom  of  glory.  2.  That  in  order  to 
this,  God  would  fulfil,  fully  perform  and 
accomplish,  his  whole  purpose,  here  called 
his  pleasure,  and  the  pleasure  of  his  good- 
ness ;  to  show  that  nothing  but  his  own 
goodness  was  the  cause  of  his  own  purpose. 
3.  He  prays  that  God  by  his  own  power 
would  strengthen  the  work  of  faith  in  them. 
And  the  work  of  faith  with  power.  Where 
note,  L  That  we  are  not  only  saved  by 
God's  good  pleasure,  but  by  faith.  2. 
That  there  is  no  saving  faith,  but  what  is 
a  working  faith.  3.  That  faith  is  wrought 
by  a  wonderful  power,  which  doth  produce 
wonderful  effects. 

12  That  the  name  of  our  Lord 
Jesus  Christ  may  be  glorified  in  you, 
and  ye  in  him,  according  to  the 
grace  of  our  God  and  the  Lord 
Jesus  Christ. 

Our  apostle  declared  at  verso  10,  how 
Christ  should  be  glorified  in  his  saints  here- 
after ;  now  he  prays  that  the  name  of  Christ 
may  be  glorified  in  them  here.  Where 
note.  That  sanctifying  grace  maketh  chris- 
tians a  glory  to  the  name  of  Christ,  not 
by  adding  any  glory  to  him,  which  before 
he  had  not,  but  by  setting  forth  that  glory 
which  he  already  hath.  Note  also.  That 
as  the  name  of  Christ  is  glorified  in  the 
saints  now,  so  they  shall  be  glorified  in 
him  then,  and  glorified  with  him,  and  by 
him.  The  same  glory,  for  kind,  shall  be 
put  upon  the  head  and  members  ;  grace  is 
the  only  way  to  glory,  and  glory  will  be 
the  certain  reward  of  grace. 

CHAP.  11. 

The  former  cliapfer  was  spent  in  a  ronsol.itinn 
airainst  (ronblp,  this  in  a  caution  aprainst  errors 
or   to   rectify   their    judgments    concerning  tlie 

2k  2 


500 


II  THESSALONIANS. 


Chap.  H. 


time  of  Christ's  second  coininp.  An  error  had 
crept  in  among  the  Thcssalonians,  conr.erning 
the  speedy  and  immediate  coming  of  Clirist  to 
judgment  whilst  they  were  yet  ah've ;  wliicli 
error  Satan  had  set  on  foot  to  subvert  their 
faith,  and  expose  the  whole  christian  doctrine 
to  contempt.  Therefore  to  guard  them  against 
this  fabulous  error,  lie  thus  bespeaks  them. 

IV'OW,  we  beseech  you,  brethren, 
by  the  coming  of  our  Lord  Jesus 
Christ,  and  by  our  gathering  toge- 
ther unto  him. 

As  if  the  apostle  had  said,  "  Brethren, 
we  beseecli  you,  as  you  assuredly  expect 
the  coming  of  Christ,  and  do  love,  look, 
and  long  for,  that  day  when  it  shall  go 
well  with  you,  and  Christ  will  appear  to 
your  glory,  that  you  be  not  troubled,"  &c. 
Learn  hence,  that  the  coming  of  Christ  to 
judgment  is  a  truth  well  known,  firmly 
believed,  and  earnestly  desired,  by  all  true 
christians ;  well  known,  because  the  apos- 
tles, when  they  went  abroad  to  proselyte 
the  world,  usually  began  with  this  point ; 
firmly  believed,  for  a  day  of  judgment  was 
never  denied  by  any  but  those  whose  inter- 
est it  was  that  there  should  be  none  ;  and 
earnestly  desired,  in  respect  of  Christ  our 
Judge  and  Saviour,  and  in  respect  of  our- 
selves, who  shall  be  sharers  in  the  happi- 
ness of  that  day.  Observe,  2.  The  apostle 
calls  the  coming  of  Christ,  a  gathering  to- 
gether unto  him ;  intimating,  that  when 
Christ  shall  come,  all  the  saints  shall  be 
gathered  together  unto  him  :  at  the  day  of 
judgment  there  shall  be  both  a  congrega- 
tion and  a  segregation  ;  a  congregation  of 
all  believers,  to  make  up  the  number  of 
Christ's  train  and  attendants,  and  that  in 
one  troop  they  may  be  brought  into  his 
heavenly  kingdom  ;  and  a  segregation,  he 
shall  separate  the  sheep  from  the  goats,  and 
sever  the  wicked  from  among  the  just ; 
St.  Matt.  xiii.  44. 

2  That  ye  be  not  soon  shaken  in 
mind,  or  be  troubled,  neither  by 
s|)irit,  nor  by  word,  nor  by  letter, 
as  from  us,  as  that  the  day  of  Christ 
is  at  liand. 

Note  here,  1.  The  error  which  the  apos- 
tle disproves,  namely,  that  the  day  of  Christ, 
that  is,  the  day  of  judgment,  was  then  at 
hand,  to  come  in  a  few  years ;  which  was 
very  true  with  respect  to  his  coming  to 
destroy  Jerusalem,  but  not  as  the  final 
judgment.  Learn  hence.  That  the  tiine  of 
Christ's  coming  to  judgment  must  be  pati- 


ently expected,  but  not  positively  dettrmin- 
eil.  Note,  2.  The  effect  which  this  error 
might  produce,  namely,  trouble  and  unset- 
tledness  of  mind  :  That  ye  be  not  soon 
shaken  in  mind,  or  troubled:  implying, 
(1.)  That  errors  breed  trouble  and  disquie- 
tude of  mind.  (2.)  That  christians  should 
be  so  established,  and  have  such  constancy 
of  mind,  that  they  should  not  be  easily 
shaken  and  moved  from  the  faith.  Note, 
3.  A  removal  of  all  the  supposed  founda- 
tions of  this  error,  or  the  means  which 
these  impostors  used  to  entice  the  Thessa- 
lonians  to  embrace  it;  and  they  are  three, 
namely,  spirit,  word,  and  letter  :  Not  by 
spirit,  that  is,  be  not  shaken  in  mind  by 
any  pretence  of  spiritual  or  divine  revela- 
tion ;  nor  by  word,  by  any  pretended 
message  or  word  from  us ;  7tor  by  letter, 
that  is,  nor  by  any  thing  contained  in  our 
former  epistle,  or  in  any  spurious  and  coun- 
terfeit writings,  passing  under  the  apostle's 
name,  mentioning  as  if  Christ  should  come 
in  that  age  wherein  they  lived.  We  need 
not  wonder  that  St.  Paul  is  so  careful  to 
obviate  this  error  of  the  present  coming 
and  appearance  of  Christ,  because,  should 
the  The.ssalonians  have  depended  upon  it, 
and  found  themselves  deceived  in  their  ex- 
pectation of  it,  it  might  have  caused  great 
trouble  to  them,  and  even  shaken  their 
stedfastness  in  faith. 

3  Let  no  man  deceive  you  by  any 
means  :  for  that  day  shall  not  come, 
except  there  come  a  falling  away 
first,  and  that  man  of  sin  be  reveal- 
ed, the  son  of  perdition  ; 

As  if  the  apostle  had  said,  "  Let  no  man 
deceive  you  in  this  article  of  your  faith,  by 
any  pretence  whatsoever  ;  for  before 
Christ's  coming  there  shall  come  a  great 
falling  away  from  the  catholic  faith,  and  by 
that  means  the  man  of  sin  will  be  revealed, 
who  is  the  son  of  perdition  :" — Note  here, 
1.  Such  a  proneness  there  is  in  the  nature 
and  mind  of  man  to  embrace  and  entertain 
error,  when  once  vented,  that  there  is  need 
of  repeated  dissuasives  from  it,  and  to  guard 
persons  against  the  poison  and  infatuation 
of  it.  Let  no  man  deceive  you  by  any 
means.  Note,  2.  A  general  apostasy  or 
defection  of  the  visible  church  from  the 
faith  of  Christianity,  must  be  before  Christ's 
coming  to  judgment;  Execpt  there  come 
a  falling  aivay  first.  It  is  foretold  as  a 
thing  that  would  certainly  come  to  pass. 
Note,  3.  The  revelation  of  Antichrist  de- 


Chap.  II. 


II  THESSALONIANS. 


501 


dared.  That  wan  of  sin  shall  he  reveal- 
ed, the  son  of  perdition  :  wliere  by  the 
man  of  sin,  understand  not  a  particular  in- 
dividual person,  but  a  society  and  succes- 
sion of  men,  sue!)  as  is  found  in  and 
amongst  tiie  papacy,  where  the  sodomy, 
blasphemy,  incest,  adulteries,  sorceries, 
murders,  treasons,  which  are  not  only 
committed,  but  countenanced  ;  not  only 
acted,  but  authorized ;  do  most  evidently 
declare  that  there  never  was  such  an  apos- 
tasy from  Christianity  since  it  had  a  being 
in  the  world,  as  is  found  amongst  them. 
Note,  4.  This  man  of  sin  is  also  styled  the 
son  of  perdition.  (1.)  Actively,  a  destroy- 
ing son,  one  that  brings  others  to  destruc- 
tion. (2.)  Passively,  a  son  that  shall  be 
destroyed  ;  Antichrist  and  all  his  adherents 
shall  be  destroyed,  utterly  destroyed,  by 
Jesus  Christ,  and  his  kingdom  shall  perish 
without  any  hope  of  recovery  ;  first  de- 
stroying, and  at  last  destroyed.  Where 
note.  That  our  apostle  at  the  first,  the  very 
first,  mentioning  Antichrist,  doth  declare 
his  destiny  ;  at  his  first  rising  he  declares 
his  fall  and  ruin.  That  ?nan  of  sin,  the 
S071  of  perdition, 

4  Who  opposeth  and  exaltetli 
himself  above  all  that  is  called 
God,  or  that  is  worshii)ped,  so  that 
he,  as  God,  sitteth  in  the  temple 
of  God,  shewing  iiimself  that  he  is 
God. 

Our  apostle  proceeds  in  the  further  de- 
scription of  this  man  of  sin,  by  a  two-fold 
note  of  distinction,  namely,  by  his  enmity 
and  opposition,  and  by  his  dignity  and 
exaltation.  Observe,  1.  His  enmity  and 
opposition  ;  He  opposeth  hi?nself,  that  is, 
against  Christ,  as  his  name  Antichrist  sig- 
nifies, opposing  him  in  his  doctrine,  in 
his  offices,  in  his  members ;  corrupting 
his  doctrine,  debasing  his  offices,  perse- 
cuting his  members.  Observe,  2.  His 
dignity  and  exaltation,  which  consists  of 
two  parts,  1 .  He  exalteth  himself  above 
all  that  is  ealled  God,  or  is  xvorshipped ; 
that  is,  he  exalteth  himself  above  all  magis- 
trates, emperors,  kings,  and  princes,  who 
are  called  gods,  because  representing  his 
person,  as  his  vicegerents,  usurping  a  power 
over  all  civil  authority,  enthroning  and 
dethroning  princes  at  his  pleasure.  3.  His 
arrogance  is  set  forth,  in  relation  to  God 
himself,  that  as  God  he  sitteth  in  the 
temple  of  God,  shelving  himself  that  he 
is  God.     By  the  temple  of  God,  under- 


stand the  church  of  God,  the  external,  vi- 
sible church,  which  professelh  the  faith  of 
Christ  and  bears  his  name ;  in  this  temple 
of  God  he  sitteth  as  an  officer  or  bishop : 
and  sits  as  God,  that  is,  as  god  upon  earth, 
whom  all  must  adore:  kings  kissing  his 
feet,  emperors  holding  his  stirrup ;  and 
claiming  the  same  power  that  Christ  halh 
in  and  over  the  church,  namely,  an  uni- 
versal supremacy,  an  absolute  authority, 
and  an  unerring  infallibility.  And  the 
usurped  titles  given  to  him  declare  that  he 
shexveth  himself  that  he  is  God ;  he  is 
called  siipretnum  numen  m  terris  ;  "  the 
chief  god  upon  earth ;"  and  that  from  him 
it  is  affirmed,  that  no  appeals  are  to  be 
made,  no,  not  to  God  himself;  that  he  can 
change  the  sacraments  delivered  by  Christ, 
and  decree  contrary  to  scripture.  Now  to 
accept  of  these  flattering  titles,  and  to  pre- 
tend to  such  an  unlimited  power,  is  to  .^^ew 
himself  that  he  is  God. 

5  Remember  ye  not,  that,  when 
I  was  yet  with  you,  I  told  you  these 

things  ? 

Observe  here.  That  the  doctrine  of  the 
rise  and  ruin  of  Antichrist  is  necessary  to 
be  made  known  ;  for  though  these  things 
were  not  to  come  to  pass  in  their  days,  yet 
St.  Paul  taught  them  before  when  present, 
and  now  repeateth  it  again  when  absent, 
to  fasten  it  upon  their  mind  and  memories  ; 
it  is  necessary  to  deliver  this  doctrine,  both 
to  warn  the  faithful  against  delusion,  and 
to  fortify  the  faithful  against  persecution, 
and  to  keep  them  patient  under  it;  for 
when  Antichrist  is  discovered,  christians 
under  his  tyranny  submit  to  sufferings  more 
cheerfully ;  suffering  under  Antichristian 
persecutors  is  martyrdom  and  suffering  for 
Christ,  as  well  as  under  pagan  persecu- 
tors. 

6  And  now  ye  know  what  with- 
holdeth,  that  he  might  be  revealed 
in  his  time. 

Observe  here,  1.  How  our  apostle  inti- 
mated to  the  Thessalonians  that  Antichrist 
was  not  then  revealed,  and  consequently 
that  they  were  not  then  to  expect  the  com- 
ing of  Christ  to  judgment.  Observe,  2. 
The  impediment  that  then  hindered  his  re- 
velation :  j\ox!)  7/e  loww  what  xeithhold- 
eth  ;  by  which  ihe  Roman  empire  is  gene- 
rally understood :  the  man  of  sin  could 
not  rise  to  his  greatness,  so  long  as  the 
Roman  empire  stood  in  its  grandeur ;  for 


502 


II  THESSALONIANS. 


this  seat  could  not  be  filled  with  two  impe- 
rial powers  at  once ;  whilst  the  Roman 
emperor  possessed  Rome,  and  the  seat  was 
full,  until  it  was  void  it  could  not  be  the  seat 
of  Antichrist.  But  why  did  not  the  apos- 
tle name  it  then  ?  Ans.  That  he  might 
not  incense  the  Roman  emperors  against 
the  christians,  as  he  must  have  done,  had 
he  openly  said,  "  Antichrist  shall  not  come 
till  the  Roman  empire  is  destroyed  ;"  he 
therefore  covertly  says,  Ye  know  -what 
wiihhokkth. 

7  For  the  mystery  of  iniquity  doth 
already  work  :  only  he  who  now 
letteth,  ivill  let,  until  he  be  taken 
out  of  the  way. 

That  is,  the  beginnings  of  Antichristi- 
anity  are  secretly  and  mysteriously  already 
working,  which  will  bring  Antichrist  him- 
self forth  in  time,  even  Antichristian  doc- 
trines, and  the  affecting  of  Antichristian  do- 
minion ;  only  the  empire  that  now  hinder- 
eth  must  be  removed  and  taken  out  of  the 
way.  Note  here,  so  great  an  enemy  is  Sa- 
tan to  the  salvation  of  mankind,  that  no 
sooner  did  Christ  erect  a  kingdom  in  the 
world  for  saving  sinners,  but  the  devil  set 
up  his  ensign  in  opposition  thereunto.  An- 
tichristianism  is  almost  as  old  as  Christi- 
anity ;  the  mystery  of  iniquity  soon  ap- 
peared after  the  revelation  of  the  mystery  of 
godliness  ;  though  truth  be  error's  elder, 
yet  error  is  not  much  truth's  younger  :  Tne 
mystery  of  iniquity  doth  already  ivork. 
And  from  these  words.  He  that  letteth 
will  let,  till  taken  out  of  the  way,  learn. 
That  the  greatest  empires  and  monarchies 
upon  earth  have  their  final  and  fata!  periods 
determined  by  God,  beyond  which  they 
shall  not  stand  ;  the  Roman  empire  that 
letteth,  shall  be  taken  out  of  the  way. 

8  And  then  shall  that  Wicked  be 
revealed,  whom  the  Lord  shall  con- 
sume with  the  spirit  of  his  mouth, 
and  shall  destroy  with  the  brightness 
of  his  coming : 

These  words  contain  both  the  risk  and 
ruin  of  Antichrist,  his  revelation  and  de- 
struction. Observe,  1.  The  title  given  to 
him,  6  Arojttoe,  the  lawless  one,  he  that 
boasts  himself  to  be  above  all  law,  and 
assumes  to  himself  a  power  to  dispense 
with  all  the  laws  of  God,  as  we  well 
know  who  does.  Observe,  2.  His  revela- 
tion. Then  shall  that  wicked  be  revealed. 
God  has  revealed  Antichrist  to  the  world, 
let  none  wilfully  shut  their  eyes  against 


Chap.  II. 


him,  but  let  him  be  shunned  and  abhorred  ; 
if  his  adherents  will  not  fall  off  from  him, 
but  be  partakers  with  him  in  his  sins,  let 
them  expect  to  be  partakers  also  with  him 
in  his  plagues ;  to  continue  his  adherents 
is  dangerous,  but  to  turn  his  disciples  is  more 
dangerous :  for  that  is  a  downright  apos- 
tasy, and  flat  revolt  from  Christ  to  Anti- 
christ. How  Almighty  God  may  dispense 
mercifully  with  errors  imbibed  in  our  edu- 
cation we  know  not,  but  to  turn  our  back 
on  the  truth  wherein  we  have  been  educated 
and  instructed,  makes  it  more  dangerous  to 
our  salvation.  Observe,  3.  Antichrist's 
ruin,  Whovi  the  Lord  shall  consmne  and 
destroy.  Here  note,  That  the  apostle  had 
no  sooner  discovered  Antichrist's  rise,  but 
he  presently  declares  his  ruin  :  The  Lord 
shall  destroy  him  ;  that  is,  the  Lord  Jesus 
Christ  shall  destroy  him  gradually,  he  shall 
waste  away  by  little  and  little  ;  as  his  rise 
was,  such  shall  his  ruin  be :  destroyed  and 
consumed  he  shall  be,  but  not  presently  ; 
because  God  has  an  use  for  him,  work  to 
do  for  him,  to  scourge  his  people,  to  try 
his  people,  to  unite  his  people.  Observe, 
4.  How  Antichrist's  ruin  is  accomplished, 
(1.)  With  the  spirit  of  his  mouth,  or  the 
breath  of  his  mouth  :  the  expression  de- 
notes, the  facility  and  easiness  of  his  de- 
struction :  it  is  done  with  a  breath  ;  the 
breath  of  God  will  leave  him  breathless : 
as  he  hath  stood  by  the  flattering  breath  of 
men,  so  he  shall  fall  by  the  consuming 
breath  of  God.  The  breath  of  God  here 
denotes  the  preaching  of  the  gospel,  and 
intimates,  that  Antichrist's  destruction  shall 
be  by  the  ministry  of  the  word,  and  the 
victorious  evidence  of  truth ;  but  besides 
this  ministerial  word,  there  will  be  a  provi- 
dential word,  which  God  will  make  use 
of  for  Antichrist's  destruction  :  the  former 
means  we  are  to  use,  the  latter  God  is  to 
make  use  of.  Again,  (2.)  The  destruction 
of  Antichrist  shall  be  by  the  brightness  of 
Christ's  coming  ;  at  Christ's  coming  to 
judgment,  the  final  ruin  and  utter  destruc- 
tion of  Antichrist  shall  be  accomplished  ; 
let  not  the  church  then  be  discouraged, 
though  Antichrist  remains,  after  all  en- 
deavours used  for  his  ruin,  it  is  sufficient 
we  are  assured  that  Antichristianism  shall 
be  finally  destroyed  :  for  the  time,  leave  we 
that  to  God ,  if  it  be  not  till  the  day  of 
judgment,  or  Christ's  final  conquest  over 
all  his  adversaries,  why  should  not  we  be 
contented  to  tarry  for  it  ;  seeing  infinite 
wisdom  determines  the  time,  as  well  as 
the  tiling  itself. 


Chap.  H. 


II  THESSALONIANS. 


503 


9  Even  him,  whose  coming  is 
after  the  working  of  Satan,  with  all 
power  and  signs  and  Iving  won- 
ders. 

An  account  is  here  given  how  Antichrist 
doth  acquire  and  keep  up  his  power  in  the 
world  :  the  first  and  great  instrument  is 
Satan  ;  after  the  working  of  Satan,  is  as 
much  as,  by  tlie  working  of  Satan,  denot- 
ing not  only  his  pattern  but  his  influence. 
Tl)e  devil  has  a  great  hand  over  wicked  men 
in  the  world,  his  way  of  dealing  with  them 
is  most  efficacious  and  powerful  ;  he  is 
certainly  the  first  founder  and  supporter  of 
the  Antichristian  state.  Observe,  2.  The 
subordinate  instrumental  means  by  which 
Antichrist  gained  his  power  in  the  world  ; 
namely,  by  pretended  miracles :  With  all 
power,  and  sicrns,  and  Ij/ing  "wonders. 
Miracles  are  called  powers,  because  the  ef- 
fects of  extraordinary  powers;  signs,  from 
their  use,  because  they  sealed  the  doctrine 
to  which  they  are  applied  ;  wonders,  be- 
cause they  breed  astonishment  in  the  minds 
of  beholders.  Now  Antichrist  pretends  to 
all  these,  but  his  are  lying  powers,  lying 
signs,  and  lying  wonders ;  because  the 
greatest  of  his  pretended  miracles  are  fa- 
bles, forgeries,  impostures,  diabolical  delu- 
sions. Learn  hence.  That  Antichrist  doth 
uphold  and  support  his  kingdom  by  a  false 
show  of  signs,  wonders,  and  mighty  deeds; 
they  are  inira,  but  not  jniracula  ;  what  he 
cannot  prove  by  the  oracles  of  God,  he 
endeavours  to  prove  by  the  miracles  of 
Satan- 
ic And  with  all  deceivableness 
of  unrighteousness  in  them  that  pe- 
rish ;  because  they  received  not  the 
love  of  the  truth,  that  they  might 
be  saved. 

Here  we  have  a  three- fold  description 
given  of  the  subjects  of  Antichrist's  king- 
dom;  they  are  described,  1.  By  the  ways 
and  means  how  they  are  drawn  into  this 
apostasy  and  defection,  and  that  is,  witfi 
all  deceivableness  of  uiir/<r/iteousness  ; 
where,  by  unrighteousness,  understand  his 
false  doctrine  and  wicked  laws,  which  tend 
to  the  making  his  disciples  and  followers 
injurious  to  God,  unjust  to  men,  and  cruel 
to  themselves;  and  by  deceivableness,  is 
meant  ail  manner  of  deceits  and  wiles, 
tricks  and  cunning  persuasions,  to  make 
the  world  believe  his  unrighteous  errors  to 


be  pure  and  innocent  truths.  Learn,  That 
such  as  are  rmgleaders  to  error,  are  men  of 
no  conscience,  but  find  out  all  unrighteous 
ways  and  means  to  make  their  tenets  plausi- 
ble, and  pass  for  truth  ;  they  comcwith  all 
deceivableness  ofunrig/iteousness.  Again, 
2.  They  are  described  by  tiie  doom  and 
misery  which  await  them,  they  are  such 
as  perish  ;  that  is,  such  as  are  in  an  actual 
state  of  perdition,  and,  without  hastening 
out  of  it,  are  undone  for  ever.  Learn 
hence.  That  tiie  subjects  of  Antichrist's 
power  and  seduction  are  those  that  perish. 
And,  3.  They  are  described  by  their  sin, 
which  is  the  cause  and  reason  of  this  doom : 
Because  they  received  not  ike  love  of  the 
truth,  that  they  might  be  saved.  Where 
mark.  It  is  not  enough  to  receive  the  truth 
in  tiie  light  of  it,  but  we  must  also  receive 
it  in  the  iove  of  if,  or  it  will  do  us  no  good; 
to  make  truth  operative,  there  is  required, 
besides  knowledge,  faith  and  love,  there 
n)ay  be  knowledge  without  faith,  and  there 
may  be  faith  without  luve,  that  is,  without 
any  affection  to  the  truth  believed  ;  it  was 
therefore  a  pious  prayer  of  St.  Austin, 
¥uc  mc,  Domine,  &c.  "  Lord,  make  me 
taste  that  by  love,  which  I  taste  by  know- 
ledge." As  the  certainty  of  truth  calls  for 
faith,  so  the  amiableness  of  truth  calls  for 
love :  if  truth  be  not  received  into  the 
heart  as  well  as  the  head,  it  will  not  secure 
against  apostasy,  nor  prevent  perishing. 

11  And  for  this  cause  God  shall 
send  them  strong  delusion,  that 
they  should  believe  a  lie  :  12  That 
they  all  might  be  damned  who  be- 
lieved not  the  truth,  but  had  plea- 
sure in  unrighteousness. 

The  sin  of  those  who  are  seduced  by 
Antichrist  was  mentioned  in  the  foregoing 
verse,  the  judgment  of  such  is  here  declared 
in  these  verses,  which  is  twofold,  delusion 
in  this  world,  and  damnation  in  the  next. 
1.  Delusion  in  this  world.  Here  note,  1. 
The  author  of  this  judgment,  God  shall 
send  them  strong  delusions ;  as  it  is  a 
sin,  God  has  no  hand  in  it ;  but  as  it  is 
a  punishment,  God  has  to  do  in  it ;  there 
is  a  judicial  traduction  or  delivering  them 
up  to  a  spirit  of  error,  who  do  not  receive 
the  truth  in  the  love  of  it,  and  this  without 
the  least  shadow  of  unrighteousness,  pu- 
nishing sin  with  sin.  Note,  2.  The  de- 
gree or  nature  of  the  punishment :  delu- 
sions, strong  delusions  :  given  up  to  the 
efiicacy  of  error,  which  is  discovered   by 


504 


II  THESSALONIANS. 


Chap.  II. 


the  absurdity  of  those  errors  which  they 
cleave  unto,  and  by  the  obstinacy  where- 
with they  cleave  unto  them.  Learn  hence, 
(1.)  That  strong  delusions  may  be,  and 
sometimes  are,  of  God's  own  sending.  (2  ) 
That  by  God's  just  judgment  there  is  an 
infatuation  upon  the  followers  and  abettors 
of  Antichrist,  that  they  swallow  the  gross- 
est errors,  and  believe  the  strongest  delu- 
sions, to  their  own  destruction.  Note,  3. 
The  issue  and  result  of  this  punishment, 
2''hat  they  should  believe  a  lie  ;  false  doc- 
trines are  often  called  a  lie  in  scripture : 
all  the  doctrine  of  the  man  of  sin,  with 
which  he  hath  deceived  the  world,  under 
the  notion  of  truth,  is  one  great  lie  ;  but 
beside  this,  he  approves  and  applauds  the 
doctrine  of  equivocation,  and  teaches,  that 
in  many  cases  it  is  necessary,  and  in  some 
very  lawful,  to  lie  ;  these  they  call  pious 
frauds,  but  they  are  indeed  diabolical 
forgeries.  Observe,  2.  Their  dreadful  pu- 
nishment in  the  other  world.  That  they  all 
ynighl  be  damned.  Sec  Where  mark,  the 
punishment  itself,  damnation,  for  filling  up 
the  measure  of  their  obduration,  together  with 
the  justice  and  equity  of  it ;  expressed  ne- 
gatively, they  believed  7iut  the  truth,  re- 
ceived it  not  with  simplicity  of  mind,  to  be 
instructed  and  directed  by  it;  positively, 
they  had  pleasure  in  unrighteousness,  in 
unrighteous  doctrines  and  practices.  Learn 
hence,  1.  That  errors  in  judgment,  as  well 
as  sins  in  practice,  may  bring  damnation 
upon  the  souls  of  men.  Error  is  as  damna- 
ble as  vice,  for  it  is  as  contrary  to  the  law 
of  God  as  vice  is.  Learn,  2.  "That  though 
all  errors  may  bring  damnation  upon  men's 
souls,  yet  some  may  be  said  more  especially 
than  otiiers  to  be  damning  errors;  sue!)  are 
the  errors  of  Antichrist,  the  man  of  sin. 
Oh,  how  dangerous  then  it  is  to  be  found 
amongst  his  followers  !  To  be  sharers  with 
them  m  their  sins,  will  render  us  partakers 
of  their  plagues. 

13  But  we  are  bound  to  give 
thanks  alway  to  God  for  you,  bre- 
thren beloved  of  tlie  Lord,  because 
God  hath  from  the  beginning-  chosen 
you  to  salvation  through  sanctifi- 
cation  of  the  Spirit  and  belief  of 
the  truth  ; 

Our  apostle,  having  in  the  foregoing 
verses  set  fortii  a  fatal  apostasy  from  the 
sincerity  of  the  christian  faith  and  worship, 
here  in  tiiis  verse  exempts  the  Thcssaloniuns 


from  the  number  of  those  that  were  en- 
dangered by  it;  and  this  he  makes  men- 
tion of,  to  their  great  comfort,  and  with 
thanksgivings  to  God  :  We  are  bound  to 
give  thanks,  8fc.  Observe  here,  \.  The 
titles  given  to  the  Thessalonians  by  our 
apostle.  Brethren,  and  beloved  of  the 
Lord;  not  beloved  of  the  apostle  only, 
but  of  the  Lord  also,  both  with  an  antece- 
dent love,  bestowing  grace  upon  them, 
and  with  a  consequent  love,  believing  in 
his  name,  and  suffering  for  his  sake.  Ob- 
serve, 2.  His  obligation  to  bless  God  on 
their  behalf,  he  gave  thanks  :  this  showed 
his  esteem  of  the  blessing  ;  he  gave  thanks 
always,  which  showed  how  deeply  he  was 
affected  with  the  blessing,  and  he  owns  it 
as  a  debt  which  was  due  unto  them  ;  We 
are  hound  to  give  thanks,  8fc.     Observe, 

3.  The  matter  of  his  thanksgiving,  or  the 
mercy  which  he  was  thus  thankful  for,  and 
that  was  their  election  to  salvation  ;  We 
are  bound  to  give  thanks,  because  God 
hath  chosen  you.  Whence  learn.  That 
God's  election  either  of  ourselves  or  others 
to  salvation,  is,  and  ought  to  be,  great  mat- 
ter of  thanksgiving   unto  God.      Observe, 

4.  Their  election  is  amplified,  (L)  By  the 
antiquity  of  it,  from  the  beginning,  that  is, 
from  all  eternity,  John  i.  L  In  the  begin- 
ning was  the  word,  that  is,  before  the  be- 
ginning, before  God  began  to  create  any 
thing,  the  Word  was.  (2.)  From  the 
means  of  its  accomplishment ;  and  they 
are  two,  one  on  God's  part,  the  sanctifica- 
tion  of  the  Spirit ;  the  other  on  their  part, 
the  belief  of  the  truth.  Where  note,  L 
That  election  is  to  the  means  as  well  as  to 
the  end  ;  and  without  the  means,  can  the 
end  never  be  attained  ;  he  that  hath  chosen 
us  to  salvation,  hath  chosen  us  to  be  holy, 
and  to  believe  the  truth,  in  order  to  salva- 
tion. Note,  2.  That  sanctification  and 
holiness  are  not  the  cause  of  our  election, 
but  the  effect  and  fruit  of  it.  Note,  3. 
That  sanctification  being  the  fruit,  it  is  also 
the  evidence  of  our  election  ;  Sic  se  aperit 
dccretum,  thus  the  decree  of  God  is  made 
evident  to  us  ;  the  election  of  God  is  a  se- 
cret in  the  bosom  of  God,  it  is  only  mani- 
fested to  us  by  the  effects,  which  are  sanc- 
tification by  the  Spirit,  and  a  sound  belief 
of  the  gospel.  Where  mark,  a  bare  belief 
of  the  doctrine  of  the  gospel  saves  none, 
unless  accompanied  with  the  sanctification 
of  the  Spirit.  Note,  4.  The  necessary 
connection  between  the  sanctification  of 
the  Spirit,  and  the  belief  of  the  truth,  even 
as  between   the  cause  and  the  effect,   and 


Chap.  ir. 


II  THESSALONIANS. 


505 


they  do  also  accompany  one  another ;  the 
gospel  was  a  supernatural  doctrine,  and  it 
was  fit  that  it  should  be  accompanied  with 
a  supernatural  operation,  how  else  should 
it  be  known  to  be  of  God  ?  The  gospel 
and  the  Spirit  are  inseparable  companions; 
where  the  gospel  is  little  known,  there  is 
little  of  the  Spirit  found  :  He  liatli  chosen 
7/ou  to  salvation,  throuirli  sanctification 
of  the  Spirit,  and  belief  of  the  truth. 

14  Wliereunto  he  called  you  by 
our  gospel,  to  the  obtaining;  of  the 
glory  of  our  Lord  Jesus  Christ. 

The  apostle  comforted  the  Thessalonians 
in  the  former  verse  from  their  election,  in 
this  from  their  vocation  ;  wliereunto,  that 
is,  to  which  salvation,  sanctification,  and 
belief  of  the  gospel,  God  hath  called  you, 
by  our  preaching  of  the  word,  to  the  ob- 
taining of  the  glory  purchased,  and  con- 
ferred by  our  Lord  Jesus  Christ.  Note  here, 
].  The  author  of  the  Thessalonians'  voca- 
tion, God  the  Father  ;  he  calleth  you,  that 
is,  God,  who  from  the  beginning  chose  you 
to  salvation.  None  but  God,  (1.)  Hath 
authority  to  call  ;  He  only  is  our  proper 
Lord,  and  rightful  Sovereign,  our  Creator, 
and  our  owner ;  therefore  he  has  a  right  to 
call  us  to  duty,  and  to  require  duty  from  us, 
James  iv.  12.  There  is  one  lawgiver,  who 
is  able  to  save  and  to  destroy.  None  but 
God,  1 .  Hath  power  to  call  ;  for  to  effectual 
calling  there  is  required,  not  only  the  invi- 
tation of  the  word,  but  also  the  effectual 
operation  of  the  Spirit  ;  it  is  a  work  of  di- 
vine power  to  give  grace  to  graceless  souls. 
Note,  2.  The  means,  that  is,  the  external 
and  outward  means,  by  which  they  were 
called  ;  By  our  gospel,  that  is,  by  our 
preaching  of  the  gospel  to  you.  The  mi- 
nistry of  the  word  is  the  great  instrument 
in  the  hand  of  the  Spirit  for  a  sinner's  ef- 
fectual vocation,  and  bringing  home  to 
God.  But  why  doth  our  apostle  call  it 
our  gospel  ?  Doth  not  that  derogate  from 
the  authority  of  it,  to  appropriate  it  to  any 
man  ?  No  ;  he  calls  it  not  his  gospel  by 
way  of  revelation,  but  in  regard  of  dispen- 
sation only  ;  and  his  gospel,  imported  the 
great  pains  which  he  took  in  preaching  of 
the  gospel,  and  the  hazard  he  ran  in  dis- 
pensing of  the  gospel  to  them.  It  is  also  a 
word  of  esteem,  love,  and  affection  ;  what 
we  love,  we  call  ours.  Note,  3.  The  end 
of  this  calling,  which  is  twofold,  \.  Ulti- 
mate, to  obtain  the  glory  of  our  Lord 
Jesus  Christ ;  that  is,  the  glory  of  heaven, 


and  of  the  whole  man,  whole  soul  and  bo- 
dy in  heaven,  called  the  glory  of  Christ, 
because  purchased  by  him,  promised  by 
him,  prayed  for  by  him,  conferred  by  him, 
and  enjoyed  eternally  with  him.  2.  Sub- 
ordinate, they  are  called  to  faith  and  holi- 
ness, in  order  to  salvation  :  for  there  must 
be  a  likeness  between  the  person  calling, 
and  the  persons  called  ;  without  likeness  to 
him  we  can  never  love  him,  and  without 
loving  of  him  must  never  expect  to  live 
with  him.  From  the  whole,  learn.  That 
such  as  are  elected  and  chosen  of  God,  are 
in  time  effectually  called  by  faith  and  holi- 
ness to  obtain  eternal  glory  and  happiness. 

15  Therefore,  brethren,  stand 
fast,  and  hold  the  traditions  which 
ye  have  been  taught,  whether  by 
word  or  our  epistle. 

Our  apostle  having  abundantly  comforted 
the  Thessalonians  in  the  former  verses, 
from  their  election  and  vocation,  he 
closes  the  chapter  with  an  exhortation  to 
them  to  perseverance  and  constancy  in  the 
truth  ;  Therefore,  brethren,  stand  fast. 
Observe,  1.  The  illative  particle,  there- 
fore ;  that  is,  because  God  hath  chosen 
and  called  you,  and  given  you  such  assur- 
ance of  his  favour,  and  such  advantages 
against  error  and  seduction,  therefore  let  it 
be  your  care  to  persevere  ;  assurance  of 
salvation  doth  not  encourage  negligence, 
but  engage  to  greater  diligence.  Observe, 
2.  The  duty  inferred  :  standfast ;  it  is  a 
military  word,  used  by  captains  to  their  sol- 
diers, to  prevent  a  cowardly  and  treach- 
erous revolt ;  he  had  been  describing  a 
great  apostasy  that  would  come,  now  bids 
them  be  upon  their  guard  and  stand  fast. 
Observe,  3.  The  means  directed  to,  in  order 
to  their  stedfastness  and  perseverance, 
namely,  to  hold  the  traditions  which  they 
had  been  taught,  either  by  word  or  by 
epistle.  Here  note,  (L)  The  act,  hold, 
with  a  strong  hand,  hold  against  all  assaults, 
whether  of  error  or  persecution.  (2.)  The 
object,  the  traditions  taught,  either  by 
word,  or  by  epistle.  Where  mark.  That  all 
the  apostle's  doctrines,  whether  preached 
when  amongst  them,  or  written  to  them  in 
his  absence  from  them,  he  calls  traditions; 
so  that  holding  the  traditions  here,  is  no- 
thing else  but  perseverance  in  apostolical 
doctrine.  From  the  whole  note,  \.  That 
what  assurance  soever  we  have  of  God's 
preserving  us  in  the  truth,  yet  are  we 
bound  to  use  all  possible  care  and  caution 


50G 


II  THESSALONIANS. 


Chap.  III. 


in  order  to  our  own  preservation.  Note, 
2.  That  it  is  our  duty  to  stand  fast  in  the 
faith  of  Christ,  and  profession  of  godliness, 
whatsoever  dangers  or  temptations  we  may 
be  exposed  to.  Note,  3.  That  the  doctrine 
of  Christianity  taught  by  the  apostles  is  a 
tradition,  and  that  holding  this  tradition 
is  the  best  means  for  standing  fast  in  the 
faith  of  Christ.  Note,  4.  That  while  the 
apostles  were  in  being,  there  were  two  ways 
of  delivering  the  truth,  namely,  by  word 
of  mouth  and  writing;  Whether  by  word 
or  our  epistle.  Note,  5.  That  now,  when 
they  are  long  since  dead,  and  we  cannot 
receive  the  doctrine  of  life  from  them  by 
word  of  mouth,  we  must  stick  to  the  scrip- 
tures and  written  word,  against  all  pretences 
to  unwritten  traditions,  or  pretended  re- 
velations, because  the  scriptures  are  a 
perfect  rule  both  for  our  faith  and  prac- 
tice. 

16  Now  our  Lord  Jesus  Christ 
himself,  and  God  even  our  Father, 
which  hath  loved  us,  and  hath  given 
us  everlasting  consolation,  and  good 
hope  through  grace,  17  Comfort 
your    hearts,    and    stablish   you    in 


Our  apostle  having  abundantly  comforted 
and  afTectionately  exhorted  the  Thessalo- 
nians  in  the  former  verses,  now  concludes 
with  fervent  prayer  for  them.  Where  ob- 
serve, 1.  The  persons  prayed  to  :  our  Lord 
Jesus  Christ,  and  God  our  Father.  Where 
note,  (1.)  That  prayer  must  be  made  to 
God  alone,  he  only  knows  all  our  wants, 
and  he  alone  is  capable  of  hearing  and  help- 
ing us.  Note,  (2.)  That  Jesus  Christ  is 
here  invocated,  together  with  God  the  Fa- 
ther; surely  his  Godhead  is  hereby  proved, 
for  he  that  is  the  object  both  of  internal 
and  external  worship,  is  God  :  our  Lord 
Jesus  Christ  himself,  and  God  even  our 
Father,  &c.  Observe,  2.  The  ground  of 
audience  and  success  in  prayer :  Which 
hath  loved  us,  and  givcji  us  everlasting 
consolation,  and  good  hope  through  grace. 
Where  note,  ( 1 .)  That  God's  love  to  sinners, 
manifested  in  their  redemption  by  Jesus 
Christ,  giveth  great  boldness  and  encourage- 
ment in  the  duty  of  prayer.  Note,  (2.) 
That  God  hath  given  all  believers  solid 
ground  of  substantial  and  perpetual  conso- 
lation ;  he  hath  given  us  everlasting  conso- 
lation. Note,  (3.)  That  God  has  given  all 
believers  liope,  a  good  or  well-grounded 


hope  of  eternal  life,  and  this  hope  is  a  great 
encouragement  to  the  duty  of  prayer.  Ob- 
serve, 3.  The  blessings  prayed  for :  increase 
of  comfort,  and  perseverance  or  establish- 
ment. (1.)  The  apostle  prays  for  increase 
of  comfort ;  Our  Lord  Jesus  Christ,  and 
God  our  Father,  comfort  your  hearts. 
Where  note,  that  true  comfort  flows  from 
God,  and  that  the  heart  is  the  proper  seat 
of  spiritual  comfort.  Psal.  iv.  7.  Thou 
hast  put  gladness  into  my  heart.  (2.)  For 
establishment  and  perseverance;  And  es- 
tablish you  in  every  good  word  and  work. 
By  every  good  word,  is  meant  sound  doc- 
trine ;  by  every  good  work,  holiness  of 
life.  Learn  hence.  That  establishment  in 
faith  and  holiness  is  a  great  and  necessary 
blessing,  earnestly  to  be  sought  of  God  in 
prayer ;  as  at  all  times  this  blessing  is  to 
be  sought,  so  especially  in  unsettled  times, 
that  when  we  are  most  in  danger  of  fall- 
ing by  temptation,  we  may  be  kept  by  the 
mighty  power  of  God  through  faith  unto 
salvation, 

CHAP.  in. 

Our  apostle  closed  tlie  foregoing  chapter  with  a 
fervent  prayer  for  the  Thessalonians  :  he  begins 
this  chapter  with  requesting  their  prayers  for 
him.  It  is  a  mutual  duty  which  ministers  and 
people  owe  to  eacli  other,  to  pray  one  for,  as 
well  as  one  with,  anotlier;  though  St.  Paul  was 
an  apostle,  and  one  that  gave  himself  unto  prayer, 
yet  he  found  need  of  the  help  and  benefit  of  the 
Thessalonians'  prayers,  and  accordingly  thus  he 
bespeaks  them  -. 

Tj^INALLY,  brethren,  pray  for  us, 
that  the   word  of  the  Lord  may 
\\?i\Q  free   course,  and  be  glorified, 
even  as  it  is  with  you  : 

Observe  here,  1 .  A  courteous  and  loving 
com'peW^Won,  brethren.  There  is  a  three- 
fold brotherhood,  which  the  scripture  takes 
notice  of  betwixt  Christ  and  believers,  be- 
twixt believers  themselves,  and  betwixt  the 
ministers  of  Christ  and  their  beloved  peo- 
ple. Observe,  2.  St.  Paul's  passionate  re- 
quest and  supplication.  Brethren,  pray  for 
us.  Learn  hence.  That  an  interest  in  the 
prayers  of  all  those  that  have  an  interest  in 
God,  is  the  passionate  desire  and  earnest 
request  of  all  the  faithful  ministers  of  Jesus 
Christ ;  there  is  nothing  that  the  ministers 
of  Christ  do  more  want  or  need,  nothing 
that  they  so  much  desire  and  crave,  as  the 
spiritual  alms  of  their  people's  prayers ; 
their  work  is  a  work  of  the  greatest  weight, 
of  the  greatest  labour,  of  the  greatest  diffi- 
culty  and  opposition  ;  and  alas,  their  shoul- 
ders are  no  stronger  than  other  men's,  to 


II  THESSALONIANS. 


Chap.  III. 


stand  under  the  weight  of  this  burden ; 
wonder  not  tlion  they  cry  out  so  impor- 
tunately for  the  help  and  benefit  of  their 
people's  prayers.  Observe,  3.  The  subject 
matter  which  he  desires  them  to  pray  for, 
T/:at  the  word  ofl/ie  Lord  may  have  free 
course,  and  be  glorified :  in  the  original, 
that  the  word  may  run  and  be  glorified  ; 
a  metaphor  taken  from  a  water-course, 
M'here  the  current  flows  freely,  without  in- 
terruption or  obstruction.  Quest.  When 
may  the  word  be  said  to  have  free  course  ? 
Alts.  When  it  is  freely  preached,  and  suc- 
cessfully preached  :  when  it  is  preached 
without  external  opposition,  and  accom- 
panied svilh  ihe  Spirit's  internal  operation. 
Learn  hence.  That  it  is  the  standing  duty 
of  the  people  of  God  to  wrestle  with  God 
at  the  throne  of  grace,  for  the  free  course 
of  the  word  in  the  labours  of  his  ministers  ; 
Pray  that  the  -word  of  the  Lord  may 
have  free  course,  and  he  glorifed.  But 
when  may  the  word  be  said  to  be  glorified  ? 
When  God  is  glorified  in  and  by  the  word, 
by  the  conversion  of  sinners,  by  the  exem- 
plary conversation  of  believers ;  then  is 
God  glorified,  when  his  word  is  entertain- 
ed. Observe,  4.  The  argument  to  excite 
the  Thessalonians  to  pray  for  the  success  of 
the  word  amongst  others,  namely,  the 
great  and  good  success  which  God  had 
given  it  amongst  them  :  That  it  may  be 
glorified,  as  it  is  with  i/oii.  Thence  learn. 
That  such  as  have  felt  the  power  of  the 
gospel  themselves,  to  their  conversion  and 
salvation,  should  pray  that  others  may 
partake  of  the  same  benefits,  by  it  and  from 
it,  together  with  themselves:  herein  they 
show  their  love  to  God,  and  charity  to  the 
souls  of  men. 

2  And  that  we  may  be  delivered 
from  unreasonable  and  wicked  men  ; 
for  all  men  have  not  faith. 

Tn  Ihe  former  verse,  St.  Paul  desired  the 
Thessalonians'  prayers  with  reference  to  the 
word  ;  here  he  requests  it  with  relation  to 
himself,  that  his  person  might  be  preserved, 
as  well  as  his  preaching  prosper ;  that  so 
long  as  God  had  any  work  for  him  to  do, 
he  might  be  preserved  from  the  rage 
and  fury  of  Ihe  unbelieving  Jews,  and  per- 
secuting gentiles,  who  followed  him  from 
place  to  place,  to  give  him  trouble  :  That 
we  may  be  delivered  from  unreasonable 
and  wicked  men.  Where  note.  The  odious 
character  with  which  the  apostle  brands 
the  enemies  of  his  ministry  ;  he  calls  them 


507 


unreasonable  men,  whom  no  reason  or  ar- 
gument could  convince  and  satisfy  ;  and 
wicked  men,  of  vicious  lives  and  de- 
bauched practices  :  they  are  usually  the 
vilest  and  worst  of  men,  the  very  dregs  of 
mankind,  who  set  themselves  to  persecute 
the  preachers,  and  oppose  the  preaching, 
of  the  gospel.  Next,  he  subjoins  a  reason 
why  he  did  so  earnestly  desire  their  prayers 
for  deliverance  from  dangers  :  because  all 
7nen  have  not  faith,  neither  fidelity,  nor 
faithfulness,  much  less  sincere  faith  in  our 
Lord  Jesus  Christ ;  for  then  they  would 
not  oppose  his  gospel,  nor  persecute  us 
from  place  to  place,  for  the  plain  and  per- 
suasive preaching  of  it.  Where  note.  That 
what  profession  soever  a  person  makes  of 
godliness  and  religion,  and  how  high  soever 
his  pretences  are  of  external  devotion,  yet 
if  he  opposes  the  gospel,  in  the  power,  pu- 
rity, and  progress  of  it,  he  is  and  may  be 
deservedly  styled,  an  unreasonable  and 
wicked  man,  who  wants  fidelity,  moral 
honesty,  and  real  virtue ;  and  acts  only  for 
his  own  interest,  and  to  please  a  party. 

3  But  the  Lord  is  faithful,  who 
shall  stablish  you,  and  keep  you 
from  evil. 

Our  apostle  had  prayed  for  the  Thessa- 
lonians' establishment  before,  chap.  ii.  17. 
He  assures  them  of  it  now ;  God  will 
stablish  you  and  keep  you  from  evil, 
from  all  evil,  and  particularly  from  the  evil 
of  apostasy ;  and  Ihe  argument  for  as- 
surance is  drawn  from  the  fidelity  of  God, 
and  his  faithfulness  in  all  his  promises  : 
The  Lord  is  faithful  who  shall  stablish 
you.  Learn  hence,  That  Ihe  christian's 
establishment  in  grace,  his  perseverance  in 
holiness,  and  preservation  from  sin,  depends 
upon  the  power  and  faithfulness  of  God,  in 
concurrence  with  their  own  united  endea- 
vours to  establish  and  preserve  themselves 
from  falling  ;  The  Lord  is  faithful,  Sfc. 

4  And  we  have  confidence  in  the 
Lord  touching  you,  that  ye  both  do 
and  will  do  the  things  which  we 
command  you. 

As  if  the  apostle  had  said,  "  Although 
I  gave  you  the  assurance  of  God's  faithful 
readiness,  according  to  his  promise,  to  do 
every  thing  that  is  requisite  on  his  part,  in 
order  to  your  establishment  in  holiness, 
and  preservation  from  sin  ;  yet  you  must 
not,  you  cannot,  expect  the  assistance  of 


608 


n  THESSALONIANS. 


Chap.  III. 


God,  except  you  also  add  your  own  endea- 
vours, as  1  have  commanded  ;  and  accord- 
inglv,  I  have  good  confidence,  that  what  I 
command  you  in  the  Lord,  or  by  the  au- 
thority of  the  Lord,  both  now  and  here- 
after, at  all  times,  shall  be  performed  by 
you."  Where  note,  The  character  of  that 
obedience  which  the  gospel  directs  ;  it  must 
be  universal  and  perpetual :  Ye  do  all  things 
that  1  command  you,  and  I  have  confi- 
dence that  ye  will  do. 

5  And  the  Lord  direct  your 
hearts  into  the  love  of  God,  and 
into  the  patient  waiting  for  Christ. 

As  if  he  had  said,  "  That  we  may  not 
be  mistaken  in  this  our  confidence,  we  pray 
that  the  Lord  will  direct  your  hearts  into 
the  love  of  God,  which  will  constrain 
you  to  this  obedience."  Where  note.  That 
to  direct  man's  heart  right  into  the  love  of 
God,  is  the  work  of  God  ;  The  Lord  di- 
rect your  hearts  into  the  love  of  God. 
Note  farther,  That  these  Thessalonians  did 
love  God  already  ;  for  the  apostle  had  be- 
fore commended  their  work  of  faith,  their 
labour  of  love,  and  yet  here  he  prays,  that 
their  hearts  may  be  directed  into  the  love 
of  God,  &c.  Learn  hence.  That  the  hearts 
of  the  holiest  and  best  of  saints  do  stand  in 
need  of  a  more  perfect  and  constant  direc- 
tion into  the  love  of  God  ;  as  ships  that  are 
best  rigged  need  a  pilot,  so  they  that  love 
God  must  need  to  have  their  love  ordered 
and  directed  to  the  best  advantage  of  his 
glory.  Observe  farther.  From  the  phrase 
liere  used,  (direct,)  that  God  works  upon 
us  as  rational  creatures  ;  he  changeth  the 
heart  indeed,  but  he  doth  it  by  direction, 
not  by  violence  and  compulsion  :  the  Spi- 
rit's conduct  is  sweet,  yet  powerful ;  it 
changes  the  will,  but  without  offering  vio- 
lence to  the  freedom  and  liberty  of  the 
will ;  we  are  not  forced  but  directed ; 
The  Lord  direct  your  hearts. — Again,  tiie 
Lord  direct  your  hearts  ;  it  implies,  there 
are  many  things  that  would  wreath  and 
bend,  crook  and  turn,  our  hearts  another 
way,  and  direct  our  love  to  a  contrary  ob- 
ject, to  the  world  and  the  flesh  ;  therefore 
we  had  need  pray  with  earnestness.  The 
Lord  direct  your  hearts  into  the  love  of 
God :  it  follows, — and  into  the  patient 
waiting  for  Christ.  Note  here,  1 .  The 
true  character  of  a  sincere  christian ;  he 
waits  for  the  coming  of  Christ :  such  as 
love  Christ  fervently,  long  for  his  coming 
greatly.     Note,  2.  Ilow  patience  qualifies 


those  holy  ardours,  and  longing  desires, 
which  the  saints  have  to  be  with  Christ : 
though  love  sets  us  upon  the  wing  to  be 
gone,  yet  patience  commands  us  to  wait 
Christ's  own  time  for  going ;  vehement 
love  needs  the  allay  of  patience  ;  most  need 
much  patience  to  die,  but  some  need  as 
much  patience  to  live :  therefore  says  the 
apostle.  The  Lord  direct  your  hearts  into 
a  patient  waiting  for  Christ ;  mtimating, 
that  the  saints  of  God  have  great  need  of 
patience  to  enable  them  to  endure  that 
state  of  distance  and  separation  from  Christ 
so  long  as  they  n>ust  endure  it  in  this 
wodd  :  well  then  might  tlie  apostles  pray 
on  behalf  of  the  Thessalonians,  The  Lord 
direct  your  hearts  into  the  love  of  God, 
and  patient  waiting  for  Christ. 

6  Now  we  command  you,  bre- 
thren, in  the  name  of  our  Lord  Jesus 
Christ,  that  ye  withdraw  yourselves 
from  every  brother  that  walketh  dis- 
orderly, and  not  after  the  tradition 
which  he  received  of  us. 

Our  apostle  here  enters  upon  a  new  sub- 
ject, namely,  that  of  such  discipline  ;  not 
only  exhorting,  but  commanding  and  requir- 
ing them  to  excommunicate  from  their  so- 
ciety every  brother  or  christian  professor 
walking  disorderly,  and  not  after  the  tradi- 
tion or  doctrine  delivered  by  him  against 
such  persons.  Note  here,  L  That  though 
the  apostle  did  oftentimes  entreat  and  be- 
seech, yet  he  had  authority  to  enjoin  and 
command  ;  We  com?nand  you,  brethren. 
Note,  2.  That  this  authority  to  command 
he  had  not  of  himself,  but  from  Christ ;  We 
command  you  in  the  name  of  the  Lord  Je- 
sus. A  minister  must  look  that  his  com- 
mands be  grounded  upon  the  authority  of 
Christ,  or  else  they  will  lie  with  small 
weight  upon  the  consciences  of  his  peo- 
ple. Note,  3.  The  special  duty  he  com- 
manded them  to  the  practice  and  perform- 
ance of,  namely,  to  excommunicate  scandal- 
ous and  disorderly  persons  from  their  com- 
munion and  familiar  society ;  That  ye 
■withdraw  yourselves.  A  man  that  is 
guilty  of  a  notorious,  scandalous  sin,  ought 
to  be  suspended  from  familiar  converse 
and  society  with  the  saints,  to  shame  hira 
into  repentance,  before  a  pu'olic  declarative 
excommunication  casts  him  out  of  the 
church ;  We  command  you  to  withdraw 
yourselves  from  every  brother.  Note,  4. 
The  offended  described,  a  brother :  tliat 
is,  a  professor  of  Christianity,  be  he  who  he 


Chap.  III. 


II  TIIESSALONIANS. 


509 


will,  and  let  his  rank  and  station  be  what 
It  will,  if  he  walks  disorderly,  like  a  sol- 
dier that  keeps  not  rank  and  file,  as  the 
word  signififs :  if  he  walks  not  after  the 
tradition  which  he  lias  received  of  us,  that 
is,  plainly  according  to  the  rule  and  direc- 
tion of  the  gospel,  let  him  be  avoided. 
Hence  learn,  That  there  is  no  church  mem- 
ber, whose  rank  and  station,  whose  quality 
and  condition,  doth  exempt  his  disorderly, 
scandalous  walking  from  ecclesiastical  cen- 
sure; Withdraxv  from  every  brother  tltat 
xvalkct  It  discrcU  rli/. 

7  For  \onrselvcs  know  how  ye 
ought  to  follow  us  :  For  we  behaved 
not  ourselves  disorderly  among  you  ; 
B  Neither  did  we  eat  any  man's 
bread  for  nought ;  but  wrought  with 
labour  and  travail  night  and  day, 
that  we  might  not  be  chargeable 
to  any  of  you  :  9  Not  because  we 
have  not  power,  but  to  make  our- 
selves an  ensample  unto  you  to  fol- 
low us. 

In  these  verses  the  apostle  plainly  inti- 
mates, whom  he  meant  by  the  disorderli/ 
brother  mentioned  in  the  foregoing  verse : 
it  is  the  idle  person,  called  disorderly  for 
this  reason  ;  because  Almighty  God  having 
fitted  man  for,  and  ordained  him  to,  labour, 
he  that  will  not  do  so,  deserts  the  order  in 
which  God  has  placed  him,  and  thus  ren- 
ders himself  disorderly.  To  condemn 
which  practice,  St.  Paul  propounds  his  own 
example  to  their  consideration  and  imita- 
tion ;  declaring,  that  he  did  not  eat  any 
man's  bread  before  he  earned  it,  but  wrought 
with  his  own  hands  in  the  day-time,  and 
sometimes  part  of  the  night,  at  his  trade 
of  tent-making,  that  he  might  not  be  charge- 
able to  any  of  them  :  not  but  that  he  had 
power  to  demand  maintenance  for  his  mi- 
nistry ;  but  he  chose  rather  to  depart  from 
his  right,  and  to  labour  in  his  calling,  to 
excite  otiiers  to  do  the  like.  Note  here, 
1.  That  had  not  St.  Paul  laboured  in  his 
calling  of  tent-making,  he  had  not  been  a 
disorderly  person  ;  but  lest  any  should  think 
so,  he  takes  away  and  cuts  off  all  occasion 
of  suspicion,  by  working  with  his  hands  ; 
his  ministerial  office  would  have  freed  him 
from  the  charge  and  imputation  of  idleness, 
and  made  maintenance  from  the  church 
his  due  ;  but  idleness,  the  apostle  observed, 
was  a  growing  sin,  which  needelh  an  ex- 
ample as  well  as  doctrine  to  subdue  it ; 
and  accordingly  the  apostle  sets  one,  /  be- 


haved 7niiself  not  dt.surderli/  or  idle 
ainoiitrst  i/ou,  but  u-roinrht  -with  labour 
and  travail  iii<rht  and  dai/.  Note,  2.  It 
is  commendable  to  follow  good  examples, 
but  much  more  to  set  a  good  example : 
as  ministers  ought  to  be  patterns,  so  people 
ought  to  be  followers  ;  and  their  sin  will 
be  much  the  greater,  and  their  punishment 
much  the  sorer,  who  do  not  follow  their 
ministers'  doctrine,  when  they  have  seen  it 
exemplified  in  their  conversation.      Note, 

3.  There  have  all  along  been  some  per- 
sons in  the  world  who  have  looked  upon 
the  work  of  the  ministry  as  a  very  easy 
calling,  yea,  as  an  idle  calling,  that  a  little 
time,  a  little  pains  and  labour,  is  enough 
for  it  :  whereas  the  labour  of  the  ministry 
in  the  exercise  of  the  mind,  may  justly  be 
esteemed  the  greatest  of  labours ;  yet  we 
see  people  all  along  have  not  judged  it  so, 
but  the  ministers  of  Christ  find  it  so.  Note, 

4.  From  the  poverty  of  St.  Paul's  condi- 
tion, that  he  had  nothing  before-hand,  but 
was  forced  to  earn  his  bread  before  he  eat 
it ;  Learn,  that  it  pleases  God  sometimes 
to  measure  out  a  very  hard  lot  to  his  own 
children,  and  to  give  but  little  of  earth  to 
those  who  glorify  him  most  upon  earth ; 
and  those  upon  whom  he  intends  to  be- 
stow extraordinary  measures  of  glory  in 
heaven,  are  cut  short,  very  short  of  these 
outward  comforts.  Here  behold  St.  Paul, 
a  chosen  vessel,  one  of  the  holiest  men, 
and  the  most  serviceable  man  that  lived  in 
the  world  in  his  time,  yet  without  a  penny 
in  his  purse,  but  what  he  wrought  for  with 
his  hands,  nay,  working  night  and  day 
for  bread  !  Lord  !  how  endearing  are  thy 
children's  obligations  to  thy  goodness,  for 
their  easy  and  plentiful  circumstances  in 
the  world  !  what  a  favour  it  is  to  have 
fulness  upon  earth  whilst  we  live,  and  the 
assurance  of  thy  everlasting  fruition  when 
we  die ! 

10  For  even  when  we  were  with 
you,  this  we  commanded  you,  that 
if  any  would  not  work,  neither 
should  he  eat.  11  For  we  hear 
that  there  are  some  which  walk 
among  you  disorderly,  working  not 
at  all,  but  are  busy-bodies.  12 
Now  them  that  are  such  we  com- 
mand and  exhort  by  our  Lord  Je- 
sus Christ,  that  with  quietness  they 
work,  and  eat  their  own  bread. 

Observe  here,  1.  The  solemn  charge 
given  by  the  apostle  for  every  man  to  follow 


610 


II  THESSALONIANS. 


Chap.  III. 


some  lawful  calling,  and  to  be  found  in  tiie 
way  of  an  industrious  diligence;  if  any 
(being  able)  will  not  work,  let  him  not  eat 
(any  part  ot  the  church's  charity).  So  that 
the  sin  of  idleness  was  directly  contrary  lo 
the^  apostle's  command,  and  to  the  apostle's 
example.  Mark,  It  is  not  those  that  can- 
not work,  but  those  that  will  not,  whom 
the  apostle  excludes  from  the  church's  cha- 
rity :  poor  men  that  will  not  work  when 
they  can,  do  forfeit  the  bread  of  charity 
from  men  ;  the  rich  men  that  live  idly,  do 
by  that  sin  forfeit  their  food  to  God,  yea, 
even  their  lives  and  tlieir  souls  too  ;  if  any 
niaii  would  not  -work,  neither  should  he 
eat.  Observe,  2.  The  apostle  exhorts  every 
man  to  eat  his  own  bread ;  implying,  that 
the  bread  of  idleness  is  stolen  bread ;  idle 
persons  shall  be  judged  as  thieves,  though 
they  eat  that  which  was  freely  given  them  : 
drones  deserve  no  honey,  what  they  eat  is 
stolen  from  the  industrious  bee ;  that  is  truly 
our  bread  which  we  labour  for  ourselves, 
or  recompense  those  who  get  it  for  us  by 
their  labour.  God  has  sent  no  man  into 
the  world  to  be  idle  ;  but  as  the  provi- 
dence of  God  disposes  of  every  man,  though 
he  has  never  so  much  worldly  wealth,  yet 
he  must  be  some  way  useful  and  service- 
able in  his  generation.  Observe,  3.  One 
of  the  bad  effects  of  idleness  pointed  at 
by  our  apostle  ;  namely,  an  intermeddling 
(as  busy-bodies)  in  other  men's  matters: 
an  idle  person  that  doeth  nothing  to  any 
good  purpose,  yet  has  a  deal  of  business  to 
answer  for,  done  to  very  bad  purpose ;  not 
for  labouring,  but  busy  trifling;  the  busy- 
body's business  is  very  unprofitable  busi- 
ness ;  the  mind  of  man  cannot  be  wholly 
idle,  but  must  be  employed  in  something, 
if  not  in  doing  good,  of  necessity  in  con- 
triving evil ;  usually  none  are  so  busy  in 
other  men's  matters  as  they  that  neglect 
their  own  ;  those  disorderly  persons,  who 
did  not  work  at  all,  yet  were  busy-bodies, 
and  as  such  censured  by  our  apostle ;  / 
hear  there  arc  some  among  you  disorder- 
ly, -working  not  at  all,  but  are  busy- 
bodies. 

13  But  ye,  brethren,  be  not 
weary  in  well  doing.  14  And  if 
any  man  obey  not  our  word  by  this 
epistle,  note  that  man,  and  have  no 
company  with  him,  that  he  may 
be  ashamed.  15  Yet  count  him 
not  as  an  enemy,  but  admonish  him 
as  a  brother. 


Observe  here,  1.  How  far  St.  Paul  was 
from  Ihe  censoriousness  and  uncharitable- 
ness  of  those  men  who  condemn  a  whole 
society,  a  communion,  a  church  in  general, 
for  the  miscarriages  of  some  particular 
persons  in  it.  I  hear,  says  he,  there  are 
some  that  walk  disorderly,  but  ye,  bre- 
thren, are  free  from  these  misdemeanors ; 
you  are  painful  in  your  employments,  di- 
ligent in  your  callmgs,  charitable  in  your 
distributions :  be  not  weary  in  these  in- 
stances of  your  duty,  but  persevere  in  well- 
doing. When  the  ministers  of  Christ  re- 
prove  the  stubborn  and  disobedient  for  the 
neglect  of  their  duty,  they  forget  not  to  en- 
courage and  exhort  the  faithful  and  obedi- 
ent to  a  persevering  diligence  in  their  known 
duty.  Observe,  2,  He  directs  them  how  to 
manage  refractory  persons,  such  as  remain- 
ed contumacious  and  disobedient  to  the 
admonitions  given  by  this  epistle  ;  continu- 
ing disorderly,  and  refusing  to  labour  j  his 
advice  is  twofold,  he  tells  them  what  he 
would  have  them  not  do,  and  what  he 
would  have  them  do,  to  such.  1.  Ne- 
gatively, What  they  should  not  do  ;  name- 
ly, not  to  cut  them  off  from  the  church  by 
excommunication,  despairing  of  their  re- 
pentance and  reformation  :  extreme  rigour 
is  offensive  to  God,  and  injurious  to  the 
church,  as  well  as  too  much  lenity  and  for- 
bearance. 2.  Positively,  He  exhorts  that 
they  consider  them  as  lapsed  brethren,  and 
treat  them  accordingly,  as  those  that  desire 
and  endeavour  to  reduce  and  reform  them  ; 
in  order  to  which  he  directs,  first,  to  note 
or  mark  the  disorderly  persons;  that  is, 
set  a  note  of  shame  upon  them.  Next,  to 
avoid  all  intimacy  and  familiarity  with 
them.  Lastly,  to  admonish  them  of  their 
duty,  that  they  may  be  brought,  if  possible, 
to  repentance. 

It!  Now  the  Lord  of  peace  him- 
self give  you  peace  always  by  all 
means. 

Our  apostle  being  now  to  take  his  leave 
of  the  Thessalonians,  closes  his  epistle  with 
prayer.  Where  note,  1.  The  mercy  pray- 
ed for,  peace  ;  peace  with  God,  peace  with 
conscience,  peace  and  unity  among  them- 
selves as  christians,  peace  with  the  men 
of  the  world,  strangers,  yea,  enemies  to 
Christianity.  Note,  2.  The  person  prayed 
io.  The  Lord  of  peace ;  understand  Jesus 
Christ,  the  prince  of  peace,  the  purchaser  of 
peace,  the  procurer  of  peace,  the  preserver 
of  peace.     Note,  3.  The  perpetuity  of  the 


Chap.  III. 


II  THESSALONIANS. 


511 


mercy  prayed  lor,  The  Lord  give  you 
peace,  not  for  a  short  lime,  but  for  contin- 
uance, alwaj/s,  that  is,  at  all  limes,  and 
in  all  places,' and  with  all  persons.  Note, 
4.  The  way  and  manner  of  obtaining  this 
and  all  other  blessings,  it  must  be  in  the 
use  of  means  ;  T/ic  Lord  ^ive  you  -peace 
hi  all  means,  that  is,  in  the  use  of  all  law- 
ful and  laudable  means.  Learn  hence,  1. 
That  the  Lord  liimself  is  the  author,  pro- 
curer, and  preserver,  of  all  that  peace  which 
his  people  enjoy  ;  and  therefore  his  people 
may  boldly  trust  him  for  peace  and  safety, 
who  is,  and  will  be  styled.  The  Lord  of 
peace.  Learn,  2.  That  such  as  will  obtain 
this  blessing  of  peace,  must  pray  for  it, 
and  endeavour  after  it  in  a  diligent  use  of 
all  lawful  means,  which  is  the  usual  way 
and  method  in  which  God  dispenses  it. 
Learn,  3.  That  it  is  a  lasting  peace,  a  peace 
always,  amongst  all  persons,  and  at  all 
times,  that  a  christian  should  pray  for  and 
endeavour  after,  that  it  may  be  enjoyed 
without  cessation,  and  without  interruption ; 
TAc  Lord  of  peace  himself  give  you 
peace  always,  hy  all  means. 

— The  Lord  he  with  you  alL  17 
The  saUitation  of  Paul  with  mine 
own  hand,  which  is  the  token  in 
every  epistle  :  so  I  write.  18  The 
grace  of  our  Lord  Jesus  Christ  be 
with  you  alL     Amen. 

Observe  here,  L  That  ia  the  former 
part  of  the  verse  he  had  prayed  for  peace 
on  behalf  of  these  Thessalonians,  and  this 
prayer  was  put  up  to  Jesus  Christ :  the 
Lord  of  peace  give  you  peace ;  which, 
by  the  way,  is  a  strong  argument  for  the 
divinity  of  Christ,  for  none  but  God  is  to 
be  prayed  to,  none  but  God  can  give  peace, 
Isa.  Ivii.  19.  I  create  the  fruit  of  the 
lips,  peace,  peace.  Our  apostle  now  hav- 
ing prayed  for  peace,  next  prays  for  the 
presence  of  God  :  The  Lord  give  you 
peace,  the  Lord  be  with  you  all.  Learn 
hence.  That  God's  gracious  presence  with 


his  people  in  any  plentiful  measure,  is  an- 
nexed to  their  peaceable  frame  of  spirit, 
and  to  their  serious  endeavours  after  peace 
and  love,  after  unity   and  concord,  among 
themselves  :    and   the  contrary  spirit  and 
temper  grieves  the  good  Spirit  of  God,  and 
provokes  him  to  withdraw   his  quickening 
and  comforting  presence  from  his  people ; 
for  these  two  petitions  seem  to  have  mu- 
tual dependency  upon  each  other.      The 
Lord  give  you   peace,  and  the  Lord  be 
with  you  all.     Observe,  2.  That  the  salu- 
tation written  with  his  own  hand  respects 
his  own    writing,    which  did  serve   as   a 
token  or  certain  mark  whereby  his  own 
epistles  were  distinguished  from  all  counter- 
feits.    The  sending  of  salutations,  either  by 
word  or  writing,  that  we  may  thereby  testify 
our  sincere  affection  to  absent  friends,  is  not 
a  matter  of  decency  only,  but  of  duty  ;    not 
of  compliment   barely,  but  of  conscience. 
The  salutation   of  Paul  with  mine  own 
hand.      Observe,  3.  His  usual  valediction 
and  farewell  wish.  The  grace  of  our  Lord 
Jesus  Christ  be  with  you  all,  Amen.     As 
if  he  had   said,  "  May  the  gracious  and 
undeserved  favour  of  God  in  Christ,  with 
all  the  fruits  and  effects,  the  benefits  and 
advantages  of  it,  be  conveyed  to  you  all, 
without  exception,  and  be  the  portion  and 
privilege   of  every  soul  of  you  ;    and  in 
testimony   both  of   my  affectionate  desire 
and  assured  confidence,  I  say.  Amen,  so  be 
it,  so  let  it  be.     Learn  hence,  That  there 
is  an  inexhaustible  fountain  of  rich  grace 
in  Christ,  and  so  copious  are  the  streams 
of  spiritual  blessings  which  flow  from  it, 
that  wish  we  never  so  much  to  others,  yet 
there  still  remaineth  enough  for  ourselves. 
St.  Paul,  who  wisheth  all  grace  to  the  Thes- 
salonians, knew  very  well  there  was  enough 
both  for  himself  and  them  :  and  that  how 
large  a  measure  soever  was  bestowed  upon 
them,  there  would  not  be  the  less  remaining 
for  himself ;    therefore  doth  he  thus  close 
and  conclude  his  epistle,  saying,  The  grace 
of  our  Lord  Jesus  Christ  be  with  you  all. 
Amen. 


FIRST    EPISTLE    OF   ST.    PAUL 


TIxMOTHY 


Tiraotlieus,  or  Timothy,  is  the  name  of  the  person  to  wliom  St.  Paul  directs  this  and  the  following 
Epistle  ;  a  name  given  him  by  his  parents,  to  testify  their  pious  desire  that  this  their  son  should  fear 
and  honour  God,  according  to  the  signification  of  his  name. 

His  grandmother  Lois,  and'his  mother  Eunice,  bred  him  up  in  the  knowledge  of  the  scriptures  from  a 
child  ;  he  became  first  a  disciple,  and  then  the  companion  of  St.  Paul ;  was  ordained  by  him,  was  very 
assisting  to  him,  and  inexpressibly  dear  to  this  great  apostle,  who  knew  how  to  value  true  worth  in 
what  age  soever  he  found  it ;  insomuch  that  St.  Paul  seldom  mentions  his  name  out  with  a  mark  of 
honour  and  esteem,  calling  him  his  son,  his  dearly  beloved  son,  his  faithful  fellow-labourer,  &c.  Hu 
was  a  person  of  eminent  gifts,  and  of  a  gracious  disposition,  but  of  a  sick  and  weakly  constitution  ;  and 
having  entered  very  young  into  the  work  of  the  ministry,  St.  Paul  thought  fit,  in  his  absence  from 
him,  to  write  two  epistles  to  him,  and  to  all  succeeding  ministers  of  the  gospel  alter  him,  directing 
how  to  demean  and  behave  themselves  in  their  ministerial  function. 

In  these  two  Epistles,  and  that  to  Titus,  we  have  a  collection  of  canons  truly  apostolical,  directing  all 
bishops  and  pastors  of  the  church  how  to  govern  themselves,  and  how  to  guide  their  people. 


CHAP.  I. 
T>AUL,  an  apostle  of  Jesus  Christ, 
by  the   commandment    of   God 
our  Saviour,  and  Lord  Jesus  Christ, 
which  is  our  hope  ; 

Observe  here,  1.  St.  Paul  asserts  his 
apostohcal  authority,  calling  himself  an 
apostle ;  not  that  Timothy  questioned  it, 
but  lie  writes  it  for  their  sakes  over  whom 
he  was  now  presiding  at  Ephesus,  tiiat  nei- 
ther ministers  nor  people  might  despise  what 
Timothy  did,  it  being  enjoined  botii  hun 
and  them  by  so  great  an  authority  as  was 
that  of  an  apostle,  PauU  an  apostle  of  Je- 
sus Christ.  Observe,  2.  What  authority 
St.  Paul  had  for  executing  thisotfice  of  an 
apostle :  it  was  Inj  the  co/nrnandment  of 
God,  and  otir  Lord  Jesus  Christ,  that  is, 
by  the  appointment,  injunction,  ordination, 
and  immediate  commission,  of  the  Father 
and  of  Christ,  by  his  voice  from  heaven, 
as  the  rest  of  the  apostles  were  called  by  a 
voice  from  Christ  on  earth.  In  1  Cor.  i. 
1,  he  is  said  to  be  called  by  the  will  of 
God  ;  not  by  his  permissive  will  barely, 
but  by  his  preceptive  will  particularly. 
Observe,  3.  The  title  given  to  our  Lord 
Jesus  Christ ;  he  is  styled  our  hope,  that  is, 
the  author  of  our  hope,  the  object  of  our 


hope,  the  purchaser  of  what  we  hope  for, 
the  declarer  to  us  of  the  hopes  of  glory  ex- 
pected by  us.  Where  note,  That  our  Lord 
Jesus  Christ  is  undoubtedly  and  undeniably 
God,  because  he  is  our  hope  and  trust : 
now  if  he  were  no  more  than  a  man, 
though  never  so  excelling,  to  make  him 
our  hope  would  be  to  make  ourselves  miser- 
able ;  for  cursed  is  the  7nan  that  trusteth 
in  man,  and  maketh  Jlesh  his  arm.  Jer. 
xvii.  5. 

2  Unto  Timothy,  my  own  son  in 
the  faith  :  Grace,  mercy,  «rarfj)eace, 
from  God  our  Father  and  Jesus 
Christ  our  Lord. 

Observe  here,  \.  That  endearing  title 
which  our  apostle  gives  to  Timothy,  he 
calls  him  his  son,  his  own  son,  his  own  son 
in  the  faith  ;  because,  as  some  think,  con- 
verted by  him  to  the  christian  faith  ;  others, 
that  he  was  more  thoroughly  instructed, 
edified,  and  encouraged,  by  St.  Paul,  but 
converted  before ;  possibly  also  he  may 
call  him  his  son,  because  he  was  as  assist- 
ing to  him,  as  obsequious  and  observing 
of  him,  as  a  son  is  to  a  father,  he  being  a 
young  man,  and  the  apostle  now  aged  ;  or 
it  may  be  he  calls  him  his  son,  because  he 
rcscmlilcd  him  in  failh  and  doctrine,  preach- 


Chap. 


I  TIMOTHY. 


613 


ing  and  conversation,  as  a  son  resembled 
a  father  in  face  and  manners.  Consider 
Timothy  as  a  spiritual  son  to  St.  Paul,  be- 
gotten to  the  faith  by  him,  and  then  the 
note  is  this,  that  the  ministers  of  Christ  can- 
not but  bear  a  fervent  and  atioctionate  love 
(o  those  that  are  their  spiritual  cliiliiren, 
their  sons  in  the  faith,  and  converted  to 
Cluist  by  tiieir  ministry  ;  consider  liim  as 
an  assistant  to  St.  Paul,  a  co-worker  and 
fellow. labourer  with  liim  in  the  work  of 
the  gospel,  and  thus  affectionately  beloved 
by  him,  and  we  may  learn  for  our  instruc- 
tion, how  fervently  the  ministers  of  Christ 
should  love  one  another,  speak  respectfully 
of  each  other,  secure  the  reputation  one  of 
„  another,  strengthen  each  other's  hands,  en- 
courage each  other's  hearts  in  the  work  of 
God.  We  have  little,  God  knows,  very 
little  love  from  the  world  :  Lord  !  how  sad 
is  it  that  we  should  yet  have  less  one  for 
another!  See  how  the  heart  of  St.  Paul 
and  his  assistant  Timothy  were  knit  toge- 
gether  in  love,  like  father  and  son,  to  the 
great  reputation,  as  well  as  the  successful 
furtherance,  of  the  gospel. 

3  As  I  besought  thee  to  abide 
still  at  Ephesus,  when  I  went  into 
Macedonia,  that  thou  mightest 
charge  some  that  they  teach  no 
other  doctrine,  4  Neither  give 
heed  to  fables  and  endless  genea- 
logies, which  minister  questions  ra- 
ther than  godly  edifying  which  is 
in  faith  ;  so  do. 

Note  here,  1.  The  tender  care  which  St. 
Paul  took  of  the  new-planted  church  at 
Ephesus  ;  when  his  office  called  him  into 
Macedonia,  he  leaves  Timothy  behind  him 
at  Ephesus,  to  water  what  he  had  planted, 
and  to  build  upon  that  foundation  which 
he  had  laid  ;  W/ien  I  went  into  Macedo- 
7tia,  I  besought  thee  to  abide  still  at  Ephe- 
sus. Note,  2.  The  charge  and  command 
which  St.  Paul  lelt  with  Timothy  at  his 
departure  from  him,  to  take  care  that  no 
new  or  strange  doctrine  be  taught,  or  any 
other  doctrine  received  by  the  church, 
than  what  was  delivered  by  him  :  Charge 
some  that  the)/  teach  no  other  doctrine. 
But  who  are  these  >  Very  probably  they 
were  the  judaizing  teachers,  who  strenuous- 
ly endeavoured  to  corrupt  the  purity,  and 
deprave  the  simplicity  of  the  gospel. 
Thence  learn,  1.  That  though  the  doctrine 
of  Christ  and  his  apostles  was  abundantly 

vor,  II. 


sufficient  to  salvation,  yet  the  church  of 
Christ,  even  in  the  earliest  days  of  Christian- 
ity, were  in  very  great  danger  of  being  cor- 
rupted early  by  other  doctrines  than  (hose 
delivered  by  them.  Learn,  2.  That  it  is 
the  great  duty,  and  ougiit  to  be  the  special 
care,  of  the  ministers  of  God,  that  no  new 
or  strange  doctrint;  be  broached  in  the 
church  of  Christ;  I  besoufrht  thee— that 
thou  mightest  charge  some  that  th<  if 
teach  no  other  doctrine.  But  a  farther 
and  more  particular  charge  is  given,  ver. 
4.  that  the  church  at  Epiiesus  give  not 
heed  tofablesor  endless  genealogies,  which 
ratlier  occasion  wrangling  disputes,  than 
tend  to  edification  m  faith  and  holiness. 
By  fables,  we  may  understand  vain  and 
idle  speculations,  Jewish  scruples,  frivolous 
observances:  whatsoever  in  preaching  is 
delivered  by  us,  which  doth  not  answer  the 
great  end  of  preaching,  namely,  to  build 
up  men  in  faith  and  holiness,  is  trifling, 
and  not  preaching  ;  what  we  deliver  signi- 
fies no  more  than  a  fable,  or  an  imaginary 
tale  that  is  told.  But  what  were  these 
endless  genealogies  here  spoken  of?  Ans. 
Not  scripture  genealogies,  for  those  are  not 
vain,  but  useful ;  not  endless,  but  determi- 
nate; but  these  were  endeavours  of  some 
particular  persons,  who,  that  they  might 
have  a  pretence  to  claim  kindred  with 
Christ,  did  make  their  genealogies  endless, 
drawing  down  their  line  of  descent  from 
David,  &c. ;  or  else  endeavoured  to  prove 
themselves  sons  of  Abraham  and  Isaac, 
privileges  which  they  highly  valued  them- 
selves upon,  and  rested  in,  saying.  We  have 
Abraham  to  our  Father.  Whatever  they 
were,  our  apostle  charges  Timothy,  that 
the  church  at  Ephesus  give  no  heed  to 
them,  nor  to  the  preachers  of  them  ;  and 
the  reason  is  given,  because  they  only  oc- 
casion disputes,  and  tend  not  to  edifica- 
tion. 

5  Now  the  end  of  the  command- 
ment is  charity,  out  of  a  pure  heart, 
and  of  a  good  conscience,  and  of 
faith  unfeigned  :  6  From  whicJi 
some  having  swerved,  have  turned 
aside  unto  vain  jangling  ;  7  Desir- 
ing to  be  teachers  of  the  law  ;  under- 
standing neither  what  they  say,  nor 
whereof  they  affirm. 

In  these  words  our  apostle  smartly  reflects 
upon  the  judaizing  teacliers,  who  were  so 
zealous  for  their  ceremonial  law,  that  they 
2  L 


514 


TIMOTHY. 


Chap. 


mingled  works  with  faith  in  the  point  of 
justification  ;  the  apostle  tells  them  that 
the  end  of  the  law,  a.ye,  and  of  the  gospel 
too,  is  love;  the  end,  that  is,  the  aim,  the 
scope,  the  design,  the  perfection  and  con- 
summation, the  perfecting  end  ;  the  sense 
is,  that  all  the  duties  which  the  law  of  God 
and  the  gospel  of  Christ  do  enjoin,  are  de- 
signed only  as  means  to  advance  and  per- 
fect our  love  both  to  God  and  man  ;  the 
end  of  all  Christ's  doctrine  is  charity,  or 
the  bringing  of  men  to  love  God  and  their 
neighbour.  Observe  next,  the  aposlle  de- 
scribes the  nature  and  quality  of  that  love 
which  is  the  end  and  design,  the  intention 
and  perfection,  of  the  law,  and  the  fountain 
from  whence  this  love  must  spring  and  flow, 
namely,  from  a  pure  heart,  or  heart  puri- 
fied by  the  Spirit  of  Christ  ;  from  a  good 
conscience,  or  a  conscience  purified  by  the 
blood  of  Christ ;  and  from  a  faith  unfeigned  : 
implying.  That  love  either  to  God  or  man 
is  not  sincere,  unless  it  proceed  from  a  clean 
heart,  and  is  accompanied  with  an  holy 
and  innocent  life,  and  has  faith  for  the  root 
and  principle  from  which  it  flows.  Ob- 
serve lastly.  How  he  taxes  these  judaizing 
and  false  teachers,  with  swerving  from  cha- 
rity, purity,  and  faith,  and  turning  aside 
to  vain  janglings  ;  and  that  whilst  they  af- 
fect to  be  thought  learned  teachers,  and  ex- 
pounders of  the  law,  they  betray  their  igno- 
rance, not  understanding  either  what  they 
say,  or  whereof  they  affirm. 

8  But  we  know  that  the  law  is 
good,  if  a  man  use  it  lawfully  ; 

Lest  any  should  have  apprehended,  from 
the  reflection  he  made  upon  the  teachers  of 
the  law  in  the  foregoing  verse,  that  he  did 
disparage  and  undervalue  the  law  itself,  our 
apostle  in  this  verse  declares,  that  the  law, 
rightly  understood  and  preached,  was  very 
good,  given  for,  and  serves  unto,  excellent 
purposes,  if  we  use  it  lawfully  ;  that  is, 
as  we  ought  to  use  it,  as  God  intend- 
ed it,  namely,  as  a  perfect  rule  of  life 
to  direct  us  in  our  obedience  to  God  ; 
but  not  so  good  as  to  expect  justification  by 
it  ;  not  good  in  opposition  to  the  gospel, 
but  in  subserviency  to  the  gospel ;  T/ie  law 
is  good,  if  used  lawfulh).  Observe  here, 
].  Something  implied,  namely,  that  the 
law  of  God  may  be  used  unlawfully.  But 
how  and  when  may  it  be  said  to  be  so  ? 
Ans.  When  it  is  converted  to  unprofitable 
disputes,  as  was  the  case  here ;  when  men 
oppose  it  to  Christ,  when  they  seek  justifi- 
cation by  it,   and  the  like.     Observe,  2. 


Something  expressed,  namely.  That  the  law 
of  God,  considered  in  itself,  is  good  and 
excellent  ;  it  is  good  in  regard  of  its  au- 
thor, it  hath  the  authority  of  God  instamp- 
ed  upon  it ;  good  in  regard  of  the  matter 
contained  in  it  ;  good  in  regard  of  tlie  end 
of  it,  to  lead  us  unto  Chris!,  Rom.  x.  4, 
Christ  is  the  end  of  the  law  ;  good  in  re- 
gard of  the  use  of  it,  and  that,  1.  To  the 
ungodly,  to  restrain  them  from  sin,  to  con- 
vince ihem  of  sin,  to  condemn  them  for 
sin.  2.  To  the  godly,  to  discover  sin  more 
clearly,  and  more  fully  to  drive  them  out  of 
themselves,  and  from  all  expectation  of  right- 
eousness and  justification  by  any  thing  in 
themselves,  or  done  by  themselves  ;  or  to 
cause  them  to  put  the  higher  value,  esteem, 
and  price,  upon  Jesus  Christ,  and  the  bene- 
fits received  by  him.  Thus  the  law  is  good  : 
and  if  so,  woe  to  the  Antinomians,  who  de- 
ny the  use  and  excellency  of  the  holy  law 
of  God,  who  vilify  it,  trample  upon  it,  and, 
because  it  is  not  good  for  justification,  aflirm 
it  is  not  good  at  all.  What,  is  not  gold 
good,  because  you  cannot  eat  it  for  food  ? 
It  was  never  intended  for  that  purpose.  Is 
not  obedience  to  the  law  as  an  eternal  rule 
of  holy  living,  and  good  works,  agreeable 
to  the  demands  of  the  law,  necessary  and 
good,  tliough  they  never  had  the  impress 
of  God's  ordination  for  our  justification  in 
his  sight,  he  having  provided  a  perfect  and 
spotless  righteousness  for  that  purpose, 
which  is  highly  pleasing  to  him?  Lord! 
in  the  day  when  thou  shalt  come  to  plead 
with  the  world  for  transgressing  thy  law, 
how  shall  these  men,  who  with  tongue  and 
pen  have  cried  down  the  use  and  excellences 
of  thy  law,  show  their  heads  before  thee  ! 

9  Knowing  this,  that  the  law  is 
not  made  for  a  righteous  man,  but  for 
the  lawless  and  disobedient,  for  the 
ungodly  and  for  sinners,  for  unholy 
and  profane,  for  murderers  of  fa- 
thers and  murderers  of  mothers, 
for  manslayers,  10  For  whore- 
mongers, for  them  that  defile  them- 
selves with  mankind,  for  men-steal- 
ers,  for  liars,  for  perjured  persons, 
and  if  there  be  any  other  thing  that 
is  contrary  to  sound  doctrine  ; 

Our  apostle  here  declares  the  persons,  1 . 
whom  the  law  was  not  made  for ;  and,  2. 
them  for  whom  it  was  made.  It  was  not 
made  for  a  righteous  man,  that  is,  say  some, 
it  was  not  made  for  him  as  a  burden,  to 


Chap.   I. 


TIMOTHY. 


515 


be  an  uneasiness  to  him,  because  he  has  a 
love  to  It,  a  delight  in  it,  and  does  volun- 
tarily conform  himself  to  the  observations 
of  it  ;  others  say  thus.  The  law  was  not 
made  lor  a  righteous  man,  that  is,  the  right- 
eous man  is  not  under  the  coercive  or  vin- 
dictive, but  directive,  poweruf  the  law  only  : 
he  IS  not  under  I  he  curse  of  the  law  actually, 
though  all  are  under  it  meriloriniisly ;  and 
accordingly  the  law  was  never  made  to  ter- 
rify, and  adrigliten,  and  condemn  them. 
Next  the  apustle  declares  for  whom,  for 
what  persons,  and  for  what  purposes,  the 
law  was  made,  intended,  and  designed  ; 
namely,  for  restraining  and  condemning 
first,  in  general,  all  lawless  persons,  sons  of 
Belial,  as  the  scripture  calls  them,  that  is, 
men  without  yoke  ;  the  moral  law  in  ge- 
neral IS  a  rule  of  holy  living,  and  the  gos- 
pel in  particular  IS  Christ's  yoke;  now  such 
as  will  not  wear  the  yoke  of  Christ,  must 
expect  no  benefit  by  the  cross  of  Christ : 
then  he  instances  in  particular,  what  and 
whom  the  law  was  made  for,  namely,  to 
defer  and  restrain  persons  from  all  impiety 
and  protaneness,  from  all  disobedience  and 
stubbornness,  from  murder  and  manslaugh- 
ter, from  sodomy,  Irom  whoredom,  and  all 
manner  of  uncleanness,  either  natural  or 
unnatural,  from  theft,  from  perjury,  from 
lying  and  falsehood  ;  and,  summarily,  to 
curb  and  restrain  wicked  men  from  the 
practice  of  every  thing  which  is  contrary 
to  the  pure  and  holy  nature  of  God. 
Learn  hence.  That  there  is  such  a  propen- 
sity and  inclination  in  the  corrupt  and  de- 
praved nature  of  man  to  the  practice  of  all 
sins,  even  the  greatest,  the  vilest,  and  the 
worst  of  sins,  that  the  law  of  God,  with  all 
its  threatened  punishments,  is  not  sufficient 
to  deter,  to  terrify,  or  restrain  sinners  from 
the  commission  of  them;  but  such  as  will 
not  be  under  the  restraining,  must  lie  under 
the  condemning,  power  of  the  law. 

11  According  to  the  glorious  gos- 
pel of  the  blessed  God,  which  was 
committed  to  my  trust.  12  And  I 
thank  Christ  Jesus  our  Lord,  who 
hath  enabled  nie,  for  that  he  count- 
ed me  faithful,  putting  me  into  the 
ministry  ; 

Note  here,  1.  The  title  given  to  the  gos- 

Sel :  it  is  called  the  glorious  gospel  of  the 
lessecl  God:  partly,  because  the  glorious 
attributes  and  excellences  of  God  are  more 
resplendent  in  the  gospel,  than  in  the  law 


of  God  ;  as  also  because  the  gospel  brings 
more  honour  and  glory  to  God  than  all 

the  works  of  creation  put  together.  Note, 
2.  He  styles  Cod  the  giver  ol  that  gospel, 
the  lilcsscd  God  :  to  signify  thireby  unto 
us,  his  transcendent  mercy  and  excelling 
goodness,  in  that  being  infinitely  happy 
in  the  enjoyment  ol  himself  and  his  divine 
peifections,  and  incapable  of  any  profit 
from,  or  advantage  by,  his  creatures,  he 
was  yet  pleased  to  give  us  his  Son,  his  gos- 
pel, his  Holy  Spirit,  to  qualify  us  lor,  and 
bring  us  to,  the  enjoyment  of  himself :  Ac- 
cording to  the  glorious  aospel  of  the  bless- 
ed God.  Note,  3.  What  humble  and 
thankful  returns  St.  Paul  makes  to  Christ, 
for  the  high  honour,  the  rich  and  special 
favour,  conferred  upon  him,  in  calling  him 
to  dispense  this  glorious  gospel,  in  calling 
him  to  it,  in  enabling  hiin  for  it,  and  ren- 
dering him  faithful  and  successful  in  it  • 
/  thanh  Christ  Jesus,  who  enabled  77ie, 
and  counted  vie  faithful,  putting  we  into 
the  ministri/.  Where  note.  That  all  the 
fidelity,  ability,  zeal,  and  courage,  which 
the  apostle  had  exercised  in  the  whole 
course  of  his  ministry,  is  attributed  and 
ascribed  unto  Christ,  and  not  to  himself; 
his  faithfulness  was  not  the  cause  or  mo- 
tive, but  effect  and  fruit,  of  the  grace  of  God 
in  calling  him  to  the  ministry,  1  Cor.  vii. 
25,  having  obtained  mercy  to  be  faithful. 
Had  our  Saviour  only  discovered  this  faith- 
fulness in  him,  and  not  conferred  it  upon 
him,  there  had  not  been  such  reason  for 
this  affectionate  thanksgiving  which  here 
we  find  from  our  apostle  :  I  thank  Christ 
•who  hath  enabled  me,  counting  7ne  faith- 
ful. 

13  Who  was  before  a  blasphemer, 
and  a  persecutor,  and  injurious; 
but  I  obtained  mercy,  because  1  did 
it  ignorantly  in  unbelief. 

Note  here,  1.  What  a  prodigious  sinner 
St.  Paul  represents  himself  before  conver- 
sion ;  I  was  a  blasphemer,  a  persecutor, 
and  injurious  ;  a  blasphemer,  the  highest 
sin  he  could  commit  against  God  ;  a 
persecutor,  the  highest  sin  he  could  commit 
against  saints  ;  injurious,  the  highest  wick- 
edness against  mankind  :  sins  of  such  ag- 
gravated and  accumulated  guilt,  that  they 
wanted  but  one  ingredient,  namely,  suffi- 
cient knowledge,  to  render  them  the  sin 
against  the  Holy  Ghost.  Be  astonished, 
O  heavens,  at  the  great  and  infinite  mercy 
of  God  towards  great  sinners  !  Even  perse- 


516 


TIMOTHY. 


Chap. 


culors  and  blasphemers  may  be,  and  some- 
times are,  converted,  and  brought  home  to 
God.  Note,  2.  The  reason  assigned  by  him, 
why  such  distinguishing  mercy  was  dis- 
pensed to  him  :  he  obtained  mercy  because 
he  did  it  ignorantly  in  unbehef.  The  word 
because,  doth  not  import  or  imply  that  ig- 
norance in  the  apostle  was  the  proper  cause 
of  mercy  in  God,  but  that  it  made  St.  Paul 
a  more  capable  subject  for  receiving  mercy 
than  he  would  have  been,  if  he  had  mali- 
ciously sinned  against  knowledge  ;  nor  that 
St.  Paul  by  less  sinning  did  merit  the  mercy 
of  God,  but  his  ignorance  and  unbelief  be- 
ing in  a  sort  invincible,  through  the  preju- 
dice of  education,  they  did  much  abate  the 
malignity  of  his  sin  ;  for  he  was  bred  a 
Pharisee,  which  was  a  sect  that  had  an  im- 
placable enmity  against  Christ  and  his  holy 
religion.  Observe,  lastly.  The  end  and  de- 
sign of  St.  Paul  in  relating  that  his  bitter 
persecution  of  Christianity  was  in  the  time 
of  his  ignorance,  and  not  done  deliberately, 
knowingly,  and  maliciously ;  partly,  to 
justify  the  divine  mercy  and  free  grace  of 
God,  which  pardoned  his  fury,  his  rage, 
and  madness  against  Christ  and  his  saints  ; 
for,  had  he  done  thus  deliberately  and  ma- 
liciously, for  secular  ends  and  worldly  ad- 
vantages, it  had  been  the  sin  against  the 
Holy  Ghost,  which  was  unpardonable  ;  and 
partly  he  mentions  his  ignorance,  to  prevent 
the  abuse  of  the  divine  mercy  in  men,  and 
to  let  the  world  know  that  none  might  or 
ought  to  take  encouragement  from  his  ex- 
ample, to  be  of  a  persecuting  spirit,  and  yet 
hope  for  mercy,  when  at  the  same  time  they 
sin  against  light  and  knowledge.  I  would 
to  God  the  persecuting  spirit  amongst  us 
would  consider  this,  which  is  as  bitter  as 
ever  in  the  breasts  of  some  against  their  pro- 
testant  brethren  ;  but,  blessed  be  God,  le- 
gally restrained.  They  cannot  now  afflict 
those  whom  they  do  not  affect  ;  yet  it  is 
evident  they  do  not  rejoice,  and  are  not  so 
thankful  for  their  own  liberty  as  they 
should,  because  those  whom  they  hate 
enjoy  theirs :  their  case  is  vastly  different 
from  our  apostle's  ;  they  cannot  pretend  to 
do  it  ignorantly,  though  through  infidelity 
in  some  sort  they  may. 

1 4  And  the  grace  of  our  Lord  was 
exceeding  abundant  with  faith  and 
love  which  is  in  Christ  Jesus. 

Still  our  apostle  goes  on  magnifying  the 
transcendent  mercy  and  abundant  grace  of 
God,  that  called  him  first  to  be  a  christian. 


and  then  an  apostle  ;  and  he  shows,  that 
this  great  mercy  of  God  had  great  effects 
in  him  of  faith  and  love,  both  towards  God 
and  his  saints.  Where  note,  how  St.  Paul 
after  his  conversion  abounded  and  excelled 
in  those  graces  which  were  opposite  and 
contrary  to  the  sins  committed  in  his  carnal 
and  unregenerate  state  :  he  abounds  in  faith, 
in  opposition  to  his  former  unbelief;  and 
in  love,  in  opposition  to  his  former  rage  and 
cruelty.  A  christian's  fruilfulness  in  grace 
and  holiness  after  his  conversion,  ought  to 
bear  some  proportion  to  his  unfruitfulness  in 
a  sinful  slate  before  conversion  ;  the  grace 
of  our  Lord  was  exceeding  abundant  with 
faith  and  love;  he  now  glorifies  God  by 
excelling  in  those  graces  which  were  oppo- 
site to  his  former  sins. 

15  This  is  a  faitliful  saying,  and 
worthy  of  all  acceptation,  that  Christ 
Jesus  came  into  the  world  to  save 
sinners  ;  of  whom  I  am  chief. 

Observe  here,  1.  What  an  humble  ap- 
prehension this  great  apostle  had  of  himself, 
though  then  the  greatest  of  saints  in  the 
esteem  of  others,  yet  the  chiefest  of  sinners 
in  his  own  account:  for  he  doth  not  say,  I 
was  the  chief  of  sinners,  but,  lam  so  ;  not- 
withstanding his  repentance  and  remission, 
still  he  reflects  upon  his  former  unregene- 
rate stale  and  sinful  condition.  Learn 
hence.  That  when  sin  is  mercifully  pardon- 
ed, and  cast  behind  God's  back,  the  penitent 
sinner  will  and  ought  to  set  it  continually 
before  his  own  face,  to  keep  him  humble, 
sensible  of,  and  thankful  for,  the  rich  grace 
of  God  dispensed  to  him,  and  received  by 
him:  SinncrsofwhomJ am  a  chief.  Ob- 
serve, 2.  A  most  comfortable  revelation 
made  by  the  gospel  concerning  the  redem{>- 
tion  and  salvation  of  a  lost  world  by  our 
Lord  Jesus  Christ :  He  came  into  the  world 
to  save  sinners.  Where  note.  That  the 
promised  Messiah  is  come  into  the  world  ; 
that  J|sus  Christ  is  that  promised  Messiah  : 
therefore  he  was  before  became,  his  divine 
nature  pre-existing  from  all  eternity  ;  and 
in  the  fulness  of  time  he  assumed  the  hu 
man  nature  into  an  union  with  his  God- 
head. Note  farther.  That  the  design  of  his 
coming  was  to  save  sinners ;  therefore  if 
man  had  not  sinned,  Christ  had  not  come 
into  the  world  :  what  need  of  a  mediator, 
had  there  been  no  breach  ?  No  need  of  a 
physician,  had  there  been  no  disease.  Far- 
ther, it  was  not  absolutely  necessary  that 
Christ  should  come  into  the  world  to  save 


Chap.  I. 


I  TIMOTHY. 


017 


sinners  ;  but  supposing  God's  purpose  of 
saving  sinners  by  way  of  a  price  or  satisfac- 
tion, Ciirisl's  coming  into  the  world  was 
indispensably  necessary;  for  no  mere  crea- 
ture could  lay  down  a  price  satisfactory  for 
the  salvation  of  lost  man.  Observe,  3. 
The  truth  and  certainty,  together  with  the 
worth  and  excellency,  of  the  gospel  revela- 
tion ;  This  is  a  fnil/iful  soj/ing,  and 
ivorthi/  of  all  acceptation  :  for  what  is 
the  gospel  but  a  revelation  of  pardon  to  con- 
demned malefactors,  a  declaration  of  peace 
to  proclaimed  enemies,  a  proclamation  of 
liberty  to  enslaved  captives,  an  offer  of  cure 
to  diseased  persons  ?  Oh  !  with  what  fer- 
vent zeal  should  this  acceptable  doctrine  be 
preached  by  us,  and  embraced  by  our  peo- 
ple ;  I'/iat  Jesus  Christ  is  come  into  the 
V)orld  to  save  sinners  ! 

IG  Howbeit  for  this  cause  I  ob- 
tained mercy,  that  in  ine  first  Jesus 
Christ  might  shew  forth  all  lonof-snf- 
fering-,  for  a  pattern  to  them  which 
should  hereafter  believe  on  him  to 
life  everlasting. 

Note  here.  That  God  is  pleased  sometimes 
to  magnify  his  mercy  in  the  conversion  and 
salvation  of  the  most  notorious  sinners,  that 
so  the  greatest  of  sinners  may  take  encou- 
ragement from  thence  to  hope  and  trust  in 
our  Lord  Jesus  Christ  for  pardoning  mercy  : 
thus  here,  this  great  blasphemer  and  perse- 
cutor was  received  to  mercy,  for  a  pattern 
and  example  to  all  such  sinners  as  should 
hereafter  forsake  their  evil  and  wicked  ways, 
and  give  up  themselves  sincerely  to  the  obe- 
dience of  the  gospel  ;  For  this  cause  I  ob- 
tained mercy.  Such  a  conspicuous  exam- 
ple of  Christ's  clemency  and  grace  towards 
so  great  a  sinner,  whom  he  not  only  par- 
doned, but  preferred  to  the  dignity  of  an 
apostle,  and  sent  forth  to  preach  the  gospel 
to  the  gentiles,  would  be  a  strong  motive  to 
the  gentiles  to  receive  the  gospel  with  faith 
and  obedience:  there  could  be  no  reason 
for  any  of  them  to  despair  of  mercy,  when 
they  saw  such  a  pattern,  such  an  illustrious 
instance,  of  pardoning  mercy  before  their 
eyes  :  In  mc  first  Jesus  Christ  showed 
forth  all  long-suffering,  for  a  pattern  to 
them  which  should  hereafter  believe  on 
him. 

17  Now  nnto  the  Kingeternal,  im- 
mortal, invisible,  the  only  wise  God, 
be  honour  and  glory  for  ever  and 
ever.    Amen, 


Our  apostle  being  ravished  with  a  sweet 
sense  of  the  greatness  of  God's  pardoning 
mercy  towards  himself,  concludes  this 
whole  matter  with  a  palhetical  doxology, 
and  an  aHL-ctionate  thanksgiving  unto  God. 
As  if  he  had  thus  said,  "  I'he  sense  of  the 
afore  named  unspeakable  mercy  calleth  up 
my  soul  to  speak  with  joy  the  praises  of 
our  God,  who  is  eternal,  immortal,  and  in- 
visible, the  only  God,  absolutely  wise,  over 
angels  and  all  creatures  :  to  him  be  honour 
and  glory,  for  ever  and  ever." 

18  This  charge  I  commit  unto 
thee,  son  Timothy, — 

What  charge  ?  To  stay  at  Ephesus,  say 
some,  for  the  benefit  of  the  church  there  ; 
to  charge  the  false  teachers  not  to  give 
heed  to  tables,  say  others  ;  to  keep  the  doc- 
trine committed  to  him  by  St.  Paul,  as  a 
faithful  minister  and  soldier  of  Jesus  Christ, 
against  all  opposition  :  these  were  the 
charges  given. 

— According  to  the  prophecies 
which  went  before  on  thee,  that  thou 
by  them  mightest  war  a  good  war- 
fare ; 

Here  St.  Paul  encourages  Timothy  to  go 
on  in  the  course  of  his  ministry  with  cou- 
rage and  faithfulness,  according  as  it  had 
been  foretold  or  prophesied  he  should  do. 
Here  note.  That  amongst  the  gifts  of  pro- 
phecy, which  were  found  in  the  apostle's 
time,  and  the  discerning  of  spirits,  this  was 
one,  to  foretell  and  choose  out  persons  meet 
and  fit  to  do  God  service  in  the  ministry. 
Timothy  was  thus  chosen  by  prophecy, 
that  is,  by  the  direction  of  the  Spirit  of 
God  ;  he  was  designed  and  notified  by 
the  Spirit  of  prophecy,  and  therefore  the 
apostle  bids  him,  as  it  had  been  foretold 
he  should  be  a  faithful  minister,  to  approve 
himself  to  be  such  :  According  to  the  pro- 
phecies, which  went  before  on  thee,  war 
a  good  warfare.  Learn  hence.  That  young 
ministers  ought  to  take  heed,  that  what 
hopes,  expectations,  and  good  opinions 
others  have  had  of  them,  and  what  pray- 
ers, promises,  and  engagements  have  been 
made  for  them,  may  not  be  made  void,  but 
made  good  by  them,  in  the  future  course  of 
their  ministry, 

19  Holding  faith,  and  a  good  con- 
science; which  some  having  put 
away,  concerning  faith  having  made 
shipwreck  : 


518 


I  TIMOTHY, 


Chap.  II. 


St.  Paul  had  exhorted  Timothy  in  the 
foregoing  verse  to  war  a  good  "warfare : 
here  he  directs  him  to  two  weapons  which  he 
would  have  him  use  in  that  warfare,  name- 
ly, ^a/M,  and  a  good  conscience  ;  neither 
will  do  alone  :  not  faith  without  a  good 
conscience,  nor  a  good  conscience  without 
faith  ;  hold  both  faith  in  thy  teaching,  and 
a  good  conscience  in  thy  practice  :  hold 
them  fast ;  for  faith  stands  with  a  good 
conscience,  and  falls  with  a  bad  one. 
Learn  hence,  That  in  the  most  perilous 
times,  when  some  lose  their  graces  and  com- 
forts, their  present  |)eace  and  future  hopes, 
that  we  may  not  lose  what  we  have  on 
earth,  and  what  we  look  for  in  heaven,  one 
continual  care  must  be,  tu  get  und  keep,  to 
have  and  hold,  faith  and  a  good  conscience. 
And  mark  the  encouragement  given  to  ex- 
ercise this  care  ;  some,  through  the  neglect 
of  if,  concerning  faith  have  made  ship- 
wreck. Our  life  IS  a  sea-faring  condition  ; 
a  good  conscience  is  the  ark  in  which  we  are 
secure,  made  by  God's  own  direction,  (as 
was  that  of  Noah,)  and  pitched  within  and 
without,  as  was  his  :  a  window  it  had  in 
the  top  {6  let  in  the  light  of  heaven,  but  not 
the  least  crack  or  crevice  below,  to  let  in  a 
drop  of  guilt,  or  endanger  its  own  safety  ; 
it  shoots  off  all  the  showers  that  fall 
downwards,  and  all  the  floods  that  rage  up- 
wards. Such  a  security  is  an  innocent 
mind  and  a  clear  conscience  ;  but  if  we  do 
not  hold  fast  a  good  conscience,  but  let  it 
go,-  we  have  seen  the  last  of  faith  ;  it  sinks, 
jt  shipwrecks  presently.  Concerning  faith 
have  made  ship-wreck. 

20  Of  whom  is  Hymeneus  and 
Alexander  ; 

That  is,  of  the  number  of  those  who 
have  made  shipwreck  of  faith  and  a  good 
conscience  are  these  two  men.  They  made 
shipwreck  of  faith.  But  how  :  by  re- 
nouncing Christianity  expressly  ?  No  :  but 
implicitlv,  by  denying  the  resurrection,  and 
maintaining  such  doctrines  as  utterly  sub- 
verted and  totally  overthrew  the  faith. 

— Whom  I  have  delivered  unto  Sa- 
tan, that  they  may  learn  not  to  blas- 
pheme. 

That  is,  whom  I  have  inflicted  the 
church's  censure  of  excommunication  upon, 
cast  them  out  of  the  church,  and  delivered 
to  Sctan  as  God's  executioner,  who  oft- 
times  tormented  the   person  with  grievous' 


diseases  and  bodily  pains,  called  elsewhere, 
the  destruction  of  the  Jlesh,  1  Cor.  v.  5. 
Learn  hence.  That  excommunication  rightly 
administered  is  a  very  solemn  ordinance, 
a  shutting  out  of  heaven  him  who  is  justly 
cast  out  of  I  he  church's  communion  here  on 
earth.  But  observe,  Tlie  charitable  inten- 
tion of  the  apostle  in  denouncing  this  sen- 
tence of  excommunication  ;  it  was.  That 
they  might  learn  not  to  blasphctne. 
Mark,  it  was  none  of  Satan's  desire,  but 
the  apostle's,  that  they  might  learn  not  to 
blaspheme.  Satan  was  then  God's  execu- 
tioner, when  the  church  wanted  the  counte- 
nance of  the  christian  magistrate ;  and  his 
design  was  destruction,  but  the  apostle's 
was  reformation  ;  not  to  ruin,  but  reclaim. 
Learn,  That  the  end  of  the  church's  cen- 
sure, m  particular  of  excommunication,  is 
not  to  serve  to  the  destruction  of  the  cen- 
sured, much  less  to  the  private  revenge  of 
the  ceiisuier  ;  but  to  reform  and  reclaim 
the  otfender,  that  others  may  be  warned, 
and  the  infection  stayed  :  Of  whom  is  Hy- 
mentus  and  Alexander,  whom  I  have  de- 
livered unto  Satan,  that  they  may  learn 
not  to  blaspheme. 

CHAP.  IL 

Ttie  first  chapter  of  tliis  epistle  acquainted  us,  tliat 
Timotliy  was  left  Ijy  St.  Paul  at  Epiiesus,  to  ma- 
nage and  superintend  lite  affairs  of  tlie  cluircli  in 
tliat  city,  whilst  tlie  apostle  was  absent  from 
them,  planting  and  propagating;  the  gospel  in 
other  places  ;  this  second  chapter  directs  Timo- 
thy to  the  management  of  his  duty:  and  first, 
lie  exhorts  him  to  take  special  care  tliat  prayers 
and  supplications  be  publicly  made,  and  so  far  as 
it  was  in  his  power  privately  also,  for  all  men. 
Whence  we  may  learn,  that  a  religious  and  con- 
stant performance  of  the  duly  of  prayer  hy  all 
persons,  publicly  and  privately,  ought  to  be  a 
special  part  of  a  minister's  care  and  concern. 
His  endeavour  must  be  to  bring  bis  people  to  a 
great  sense  of  this  part  of  their  duty  to  God 
their  maker,  to  bow  tlieir  knees  in  public,  private, 
and  secret,  before  him  ;  for  to  live  without  pray- 
er, is  to  live  without  God  in  the  world. 

T  EXHORT  therefore,  that,  first 
of  all,  supplications,  prayers,  in- 
tercessions, flwrf  giving  of  thanks,  be 
made  for  all  men  :  2  For  kings, 
and  for  all  that  are  in  authority  ; 
that  we  may  lead  a  quiet  and  peace- 
able life,  in  all  p^odiiness  and  ho- 
nesty. 

Observe  here,  \.  The  duty  which  Timo- 
thy is  exhorted  to  take  care  of,  and  that  is, 
of  the  duty  of  public  prayer.  I  exhort 
thee,  that  supplications,  prayers,  and  inter- 
cessions, with  thanksgivings,  be  publicly 
made:  prayer  being  a  special  and  principal 


Chap.  H.  I  TIMOTHY 


519 


part  of  public  worship,  the  minister  of  God 
must  be  assiduous  and  constant  in  it  ;  de- 
precating evils  threatened,  supplicating  for 
mercies  wanted,  interceding  on  the  behalf 
of  others,  and  giving  thanks  for  blessings 
received.  Observe,  2.  For  whom  we  are 
to  pray  in  general,  for  all  men.  Because 
we  cannot  pray  acceptably  for  ourselves, 
if  we  pray  only  for  ourselves  ;  this  is  the 
noblest  exercise  of  charity,  and  which  God 
has  put  in  the  power  of  the  poorest  man  upon 
eartii  to  exercise  ;  Let  supplications  and 
prai/ers  be  made  for  all  men.  Observe, 
3.  JFor  whom  we  are  more  especially  and 
in  the  first  place  to  pray  :  for  kings,  and 
all  in  authority,  vvho  then  were  pagans  and 
persecutors.  Mark,  He  says  not  (or  lawful 
and  rightful  kings,  but  for  such  as  have  the 
pre-eminence  and  power  in  their  hands,  for 
all  power  is  of  God,  And  the  powers  that 
be,  are  ordained  of  God,  Rom.  xiii.  2. 
But  viihw  first  for  kings?  Because  they 
are  such  great  instruments  of  good  to  man- 
kind, because  they  most  want  our  prayers, 
as  they  encounter  with  more  difficulties,  are 
exposed  to  more  dangers,  and  are  liable  to 
greater  temptations,  than  other  men.  Ob 
serve,  4.  The  arguments  which  the  apostle 
offers  (0  engage  us  to  this  duty,  J'hat  we 
mail  lead  a  quiet  and  peaceable  life  in 
all  godliness  and  honesty  ;  that  is,  that 
we  may  be  secured  in  the  quiet  and  peace- 
able possession  of  our  civil  rights  and  in- 
terests, and  that  we  may  be  protected  in 
the  free  exercise  of  our  religion,  and  in  the 
practice  of  godliness  ;  for  though  no  prince 
can  take  our  religion  from  us,  if  we  resolve  to 
keep  it,  yet  they  may  disturb  us  in  the  quiet 
and  peaceable  enjoyment  of  it  ;  and  there- 
fore it  is  oiir  interest  as  well  as  our  duty  to 
pray. /or  kings,  and  all  that  are  in  au- 
thority. 

3  For  this  is  good  and  acceptable 
in  the  siiilit  of  God  our  Saviour  ; 
4  Who  will  have  all  men  to  be 
saved,  and  to  come  unto  the  know- 
ledge of  the  truth. 

Our  apostle  subjoins  his  reasons  for  our 
praying  /wr  a//  inen,  because  Christ  came 
into  the  world  to  save  all  men,  chap. 
j.  15.  Because  it  is  the  desire  of  God,  us 
well  as  the  design  of  Christ,  that  all  men 
should  be  saved,  and  because  such  prayers 
are  good  and  acceptable  in  the  sight  of 
God.  Learn  hence,  1.  That  to  pray  for  all 
men,  as  well  enemies  as  friends,  especially 
and    particularly    for    rulers    and    magis- 


trates, is  good,  acceptable,  and  agreeable  to 
Almighty  God,  as  all  acts  of  obedience  to 
his  commanding  will  are  :  This  is  good 
and  acceptable  in  the  sight  of  God. 
Learn,  2.  That  it  is  not  only  all  sorts  of 
men  that  God  and  Christ  desire  should  be 
saved,  !)ut  our  Lord  willed,  together  with 
his  Father,  the  salvation  of  all  men  in  ge- 
neral, so  far  as  to  make  a  sacrifice  sufficient 
for  all,  if  they  repent  and  believe,  and  to 
otTer  a  general  pardon  to  all  on  condition 
of  acceptance,  and  to  send  his  ministers 
amongst  all  with  the  word  of  reconciliation, 
accompanying  it  with  an  hearty  desire  that 
all  would  accept  of  it ;  in  short,  what 
Christ  offered  to  all,  he  undoubtedly  pur- 
chased for  all  ;  but  he  offers  to  all  pardon 
and  life  upon  condition  of  acceptance, 
therefore  he  is  so  far  willing  that  all 
men  should  be  saved.  Learn,  3.  The 
means  and  method  by  which  and  in 
which  God  would  have  all  men  to  be 
saved,  namely,  liy  coming  to  the  know- 
ledge of  the  truth  ;  it  is  evidently  false  then, 
which  some  confidently  affirm,  that  a  man 
may  be  saved  in  any  religion  :  no,  he  can- 
not come  to  salvation  but  by  the  knowledge 
of  the  truth  ;  without  the  knowledge  of 
God,  without  faith  in  Christ,  where  he 
has  been  revealed,  and  without  obedience 
to  the  gospel,  where  it  has  been  made 
known,  there  is  no  possibility  of  salvation  ; 
God  would  have  all  men  to  be  saved,  by 
coming  to  the  knowledge  of  the  truth. 

5  For  there  is  one  God,  and  one 
Mediator  between  God  and  men,  the 
man  Christ  Jesus  :  6  Who  gave 
himself  a  ransom  for  all,  to  be  tes- 
tified in  due  time. 

The  apostle's  argument  runs  thus  :  We 
ought  to  pray  for  all,  because  there  is  one 
God  who  is  good  to  all,  and  one  Mediator 
between  God  and  mankind,  who  took  upon 
him  the  common  nature  of  all  men,  and 
gave  himself  a  satisfactory  and  sufficient 
ransom  for  all,  which  was  in  due  time  testi- 
fied and  borne  witness  to  by  us  his  apostles. 
Learn  hence,  1.  That  the  only  way  of 
friendly  intercourse  between  God  and  fallen 
man,  is  by  and  through  a  Mediator,  God 
cannot  look  upon  fallen  men  out  of  a  Medi- 
ator, but  as  rebels,  traitors,  and  objects  of 
his  vindictive  wiatij  ;  nor  can  fallen  man, 
without  a  Mediator,  look  up  to  God,  but 
as  a  provoked  majesty,  an  angry  judge,  and 
a  consuming  fin'.  Learn,  2.  That  there 
is   no  other  Mediator   between  God    and 


6-20 


TIMOTHY. 


Chap.  II 


man,  but  Jesus  Christ,  who  was  both  God 
and  man  ;  for  though  the  apostle  calls  him 
the  JSInn  Christ  Jesus,  this  is  not  added  to 
exclude  the  divine  nature  from  the  Media- 
torship,  but  emphatically  to  declare  that  na- 
ture in  which  he  gave  liimself  a  ransom  for 
us  ;  the  human  nature  is  the  matter  of  our 
ransom  •,  the  divine  nature  gave  worth  and 
value  to  it;  Christ  suffered  being  man,  and 
satisfied  being  God.  Learn,  3.  That  this 
one  Mediator,  Jesus  Christ,  gave  himself  a 
ransom  fur  all  ;  whoever  perishes  under  the 
gospel,  it  is  not  because  no  ransom  was 
paid  for  him,  nor  because  it  was  not  suffi- 
cient for  him,  for  it  is  most  notorious  that 
God  has  issued  forth  an  universal  act  of 
grace,  offering  pardon  of  sm  and  eternal 
salvation  to  all  men  without  exception,  liv- 
ing under  the  gospel,  upon  condition  of 
their  believing  acceptance ;  if  they  reject  and 
refuse  it,  'tis  to  their  unutterable  and  in- 
evitable condemnation.  Learn,  4.  That 
Christ's  mediation  and  intercession  is  found- 
ed upon  redemption  ;  because  he  gave 
himself  a  ransom  for  all,  therefore  is  he, 
and  he  only,  qualified  to  intercede  for 
all,  in  virtue  of  that  sacrifice  which  he 
offered  for  the  salvation  of  mankind : 
therefore  the  distinction  of  the  church  of 
Rome,  between  a  mediator  of  redemption, 
and  a  mediator  of  intercession,  is  ground- 
less; for  who  dares  plead  with  an  otfended 
God  as  an  intercessor  on  the  behalf  of  sin- 
ners, that  has  not  first,  as  a  redeemer,  satis- 
fied the  justice  of  God  for  sin  i*  As  there 
was  no  redemption  wrought  by  any,  so 
there  is  no  intercession  to  be  made  by  any, 
but  by  Christ ;  as  there  is  but  one  God,  so 
but  one  Mediator  between  God  and  man, 
the  man  Christ  Jesus. 

7  Whereunto  I  am  ordained  a 
preaclier,  and  an  apostle,  (I  speak 
the  truth  in  Christ,  and  lie  not,) 
a  teacher  of  the  Gentiles  in  faith  and 
verity.  8  I  will  therefore  that  men 
pray  every  where,  lifting  up  holy 
hands,  without  wrath  and  doubting. 

Observe  here,  1.  Our  apostle  declares 
his  authority  to  publish  the  gospel  to  the 
Gentiles,  and  his  integrity  m  the  publica- 
tion of  it  :  1  was  ordained  an  apostle,  a 
teacher  of  the  Gentiles  in  faith  and  verity. 
Observe,  2.  That  according  to  St.  Paul's 
commission,  he  gave  directions  to  all  sorts 
of  persons  for  the  regular  performance  of 
their  duty.  And  first  concerning  the  duty 
of  prayer :  /  nil/,  that  is   God  bv  me  de- 


clares his  will,  t/iat  all  men  pray  ;  that 
they  pray  every  tvliere,  in  the  public  as- 
semblies, in  their  private  families  and 
apartments;  lifting  up  the  hands,  in  token 
of  expecting  to  receive  an  answer  from  hea- 
ven. Lifting  up  holy  hands  ;  let  their 
prayers  be  holy,  accompanied  with  faith 
and  charity  :  •without  -wrath  and  doubting : 
a  peaceable  heart  is  as  necessary  m  prayer 
as  a  pure  hand.  'Tis  i.n  vam  to  ask  in 
prayer  the  favour  of  God,  with  anger  and 
revenge  in  otir  hearts  against  man  ;  to 
pray  with  doubting,  is  opposed  to  faith  ; 
to  pray  in  wrath,  is  opposed  to  charity.  As 
if  the  apostle  had  said,  "  Pray  both  in  actual 
faith  and  love."  Tliere  must  be  faith  in 
prayer,  otherwise  we  cannot  lift  up  holy 
hands  without  douliting:  there  must  be 
love,  otherwise  we  cannot  lift  up  holy  hands 
without  wrath.  Therefore,  says  the  apos- 
tle, I  will  that  ?nen  pray  every  ivhere, 
lifting  up  holy  /lands  ■without  wrath  and 
doubting.  He  and  his  service  must  be 
holy,  that  will  serve  God  acceptably. 

9  In  like  manner  also,  that  wo- 
men adorn  themselves  in  modest 
apparel,  with  shamefaeedness  and 
sobriety  ;  not  with  broidered  hair, 
or  gold,  or  pearls,  or  costly  array  ; 
10  But  (which  becometh  women 
professing  godliness)  with  good 
works. 

The  next  apostolical  precept  here  given 
is  to  women,  concerning  their  apparel  and 
attire,  that  at  all  times,  but  especially  in 
public  worship,  they  use  such  apparel  as 
becometh  modest  and  chaste  women,  ex- 
pressing by  their  garb  the  inward  gravity 
and  modestv  of  their  minds;  not  like  proud 
and  alluring  persons,  with  embroidered 
hair,  gold,  and  pearl,  to  attract  the  eyes 
and  hearts  of  the  simple.  Note,  1.  That 
the  attire  which  all  persons  wear,  ought 
to  be  such  as  may  answer  the  end  for 
which  apparel  was  appointed,  which  was 
to  hide  and  shroud  our  nakedness,  for  dif- 
ferencing and  distinction  of  sexes,  as 
also  for  distinguishing  between  the  qua- 
lities and  ranks  of  persons.  Garments 
also  are  for  defence  and  protection,  and  for 
decency  and  ornament.  Note,  2.  That 
though  persons  of  quality  are  not  prohibit- 
ed to  wear  such  garments,  though  costly, 
as  becometh  tiieir  degree,  yet  none  are  to 
study  the  external  adorning  of  the  body,  so 
much  as  to  neglect  the  inner  man  by  good 


Chap.  II. 


TIMOTHY. 


5-21 


works.  Nofe,  3.  That  all  that  attire  is 
forbidden,  (1.)  Whicli  suspected  women 
use,  either  to  provoke  to  lust  in  others,  or 
to  show  inclinations  to  it  in  themselves. 
(2.)  All  such  atlire  as  by  the  richness  and 
costliness  ot  it  shows  pride  and  vanity  of 
spirit,  and  an  ambition  to  excel  others ; 
not  but  that  there  n:ay  be  pride  under 
mean  apparel,  and  oft-times  is.  (3.)  All 
such  attire  as  is  iinsuilable  either  to  the 
time  or  place  of  worship.  Note,  4.  That 
this  precept  ought  not  to  be  slighted  by  vvo- 
meii,  as  ol  small  moment ;  because  the  two 
great  apostles,  St.  Peter  and  St.  Paul,  do 
both  give  It  m  charge  unto  them.  Nofe, 
lastly.  That  the  men  are  by  no  means  to 
look  upon  themselves  as  unconcerned  in 
this  apostolical  precept  given  to  women. 
It  is  much  more  inexcusable  in  them  to 
atTect  gaiety  and  a  gaudy  dress  ;  for  it  is 
vain  and  foolish,  troublesome  and  uneasy, 
the  nurse  of  idleness  attended  with  luxury 
and  wantonness,  and  very  often  with  im- 
modesty and  lewdness ;  and  is  the  great 
bane  very  often  of  justice  and  charity. 
How  many  are  fine  and  gay,  but  at  the 
expence,  and  sometimes  at  the  ruin,  of  the 
poor  tradesman.  And  how  oft  is  that  spent 
in  vain  decking,  which  ought  to  be  laid  out 
in  the  poor's  clothing, 

11  Let  the  woman  learn  in  si- 
lence, with  all  subjection.  12  But 
I  snfTer  not  a  woman  to  teach,  nor 
tonsinp  authority  over  the  man,  but 
to  be  in  silence. 

Still  our  apostle  is  directing  Timothy 
how  persons  should  and  ought  to  manage 
themselves  in  the  public  assemblies,  and 
particularly  how  women  ought  to  behave 
themselves  at  the  time  and  in  the  place  of 
worship.  Lrt,  says  he,  t/ic  women,  in 
your  assemblies,  /earn  in  silence,  -with  all 
suhjection  to  the  better  sex  ;  tor  /  suffer 
not  a  ivunwn  to  teach  publicly,  and  to 
usurp  authority  over  the  man,  to  whom 
God  has  given  authority  over  her  ;  but  ra- 
ther according  to  her  duty,  let  her  learn 
in  silence.  Here  note,  1.  That  it  is  only 
women's  public  leaching  that  is  here  for- 
bidden ;  not  their  private  teaching  their 
children,  or  servants,  or  the  younger  wo- 
men, or  even  their  husbands  themselves 
upon  a  fit  occasion.  Acts  xviii.  26,  we 
find  Priscilla  privately  instructing  Apollos, 
Note  2.  That  none  ought  to  teach  but 
who  have  authority  ;  and  teaching  is  exer- 
cising that  authority.     A  woman  therefore 


teaching  publicly,  doth  usurp  an  authority 
not  due  unto  her.  Note,  3.  There  were 
some  women  in  the  Jewish  church  endow- 
ed with  extraordinary  gifts  of  the  Spirit, 
and  particularly  with  the  gift  of  prophesy- 
ing, who  did  teach  publicly  ;  as  Miriam, 
Deborah,  Huldah,  and  Anna.  And  it  is 
probable,  that  the  speaking  of  these  extra- 
ordinary women  encouraged  others  to  do 
the  like,  whom  the  apostle  here  directs  his 
speech  against.  /  ■'"{ff''''  not  a  xvotnan  to 
teach,  nor  to  usurp  authority,  S(c. 

13  For  Adam  was  first  formed, 
then  Eve.  14  And  Adam  was  not 
deceived  ;  but  tlie  woman,  being 
deceived,  was  in  the  transgress-ion. 

Here  St.  Paul  ofTers  a  double  argument 
to  enforce  the  duty  of  suhjection  upon  the 
woman,  and  to  prevent  her  usurping  of  au- 
thority over  the  man  ;  namely,  because  the 
man  was  first  in  the  creation  :  Adam  was 
frst  formed,  then  Eve,  and  the  woman 
was  first  in  the  transgression.  Adarn  was 
not  deceived,  that  is,  first  and  immediately 
deceived,  but  the  woman  being  deceived, 
was  first  in  the  transgression ;  she  was 
therefore  guilty  of  her  own  and  her  hus- 
band's transgression;  and  accordingly,  not 
only  by  the  law  of  her  creation,  but  as  a 
punishment  for  her  transgression,  God  has 
placed  her  in  a  stale  of  subjection,  and 
given  the  man  authority  over  her;  which 
authority  she  usurps  over  him,  whenever 
she  undertakes  to  be  a  public  teacher  of 
him.  These  two  considerations  doth  the 
apostle  make  use  of,  to  humble  the  woman, 
and  to  keep  her  within  the  sphere  of  her 
proper  duty. 

15  ISotwithstanding,  she  shall 
be  saved  in  childbearing,  if  thev 
continue  in  faith  and  charity  and 
holiness  with  sobriety. 

Our  apostle  having,  in  the  preceding 
verse,  acquainted  us  with  the  woman's  sin, 
that  she  T:;rt5  in  the  transgression,  and  first 
in  the  transgres:=!on  ;  in  this  verse  lie  in- 
forms the  woman  of  a  part  of  her  punish- 
ment for  that  her  transgression  ;  and  that 
is,  the  severe  pain  and  extreme  peril  of 
child-bearing.  He  acquaints  her,  2.  With 
her  comfort  and  support  under  that  punish- 
ment ;  and  that  is,  a  hope  of  salvation  : 
She  shall  be  saved  in  child-bearing.  3. 
With  the  condition  upon  which  that  hope 
of  salvation   is  grounded   and    bottomed  : 


522 


TIMOTHY.  Chap.  III. 


Jf  she  continue  in  faith  and  charity,  and 
holiness  with  sobriety.  Learn,  1.  That 
pain  in  chiki-hearing  is  a  part  of'  that  pu- 
nishment which  was  inflicted  by  God  upon 
the  woman  for  her  first  sin  ;  and  accord  mg- 
ly  the  woman's  sorrow  and  sensible  feeling 
of  the  pains  of  child-birth  ought  to  bring  to 
her  remen>i)rance  lier  original  and  first 
transgression.  Surely  when  the  woman 
feels  tlie  original  punishment,  it  ought  to  re- 
nnnd  her  of  her  original  sin,  as  a  child 
ought  to  remember  his  fault  at  that  very 
instant  when  he  is  under  his  father's  rod. 
Learn,  2.  That  the  infliction  of  this  punish- 
ment, (the  painsof  child-bearing,)  even  unto 
death,  is  and  shall  be  no  hinderance  of  the 
woman's  eternal  salvation,  if  there  be  found 
with  her  those  holy  qualifications  and  gra- 
cious conditions  which  the  gospel  requires; 
partly  in  regard  of  the  relation  which  God 
stands  in  to  her,  partly  in  regard  of  the  co- 
venant which  God  has  made  with  her.  A 
child  is  as  much  a  child  under  the  rod  as  in 
the  bosom  ;  neither  the  lather's  stroke  nor 
the  child's  grief  can  dissolve  that  relation. 
Learn,  3.  That  faith  and  charity,  holiness 
and  sobriety,  with  a  perseverance  therein, 
are  the  great  conditions  of  the  gospel,  upon 
which  tlije  woman's  eternal  salvation  in  that 
hazardous  condition  doth  depend.  She 
shall  he  saved  in  child-bearing,  if  she 
continue  in  faith  and  charity,  and  holi- 
ness -with  sobriety.  The  words  may  also 
refer  to  the  woman's  temporal  deliverance 
in  the  time  of  travail ;  and  the  sense  runs 
thus:  "  She  shall  be  saved  in  child-bearing, 
that  is,  she  shall  go  through  the  pains  of 
child-birth  with  safety,  if  she  continue  in 
faith,  putting  her  trust  in  God  for  deliver- 
ance, in  charity  exercising  compassion  to 
those  in  the  like  condition  ;  and  in  the  ex- 
ercise of  temperance,  sobriety,  and  chastity, 
according  to  her  matrimonial  vow." 

CHAP.  in. 

Ttie  design  of  our  apostle  in  this  cliapter  is  to  in- 
struct Timothy  in  one  of  tlie  most  important 
parts  and  duties  of  liis  office,  namely,  to  lake 
great  care  wlioni  lie  did  admit  into  tiie  sacred 
function.  And  arcnrdiiigly  he  gives  liim  a  ca- 
talciffue  of  several  f|ualifications,  not  fewer  than 
si.xteen,  which  ought  to  ()e  fii\ind  in  the  person 
whom  he  did  ordain  f"r  public  administration  in 
the  church  of  God.    Thus  he  speaks,  ver.  I. 

■T^HIS  is  a  true  saying,  if  a  man 
(Icsiie  the  office  of  a  bishop,  he 
desireth  a  good  work  ; 

Observe  here,  1.  Our  apostle  acquaints  Ti- 
mothy with  the  dignity,  honour,  and  excel- 
lencv,  of  the  sacred  function  :  He  that  de- 


sireth the  ofjice  of  a  bishop,  that  is,  to 
rule  and  teach  in  the  church  of  God,  he 
desireth  a  good  work,  that  is,  honourable 
employment.  As  if  our  apostle  had  said, 
"  Know,  O  Timothy,  that  as  to  the  office 
of  a  bishop,  whoever  desireth  it,  doth  de- 
sire a  very  great  and  excellent  work  ;  it  is 
not  a  bare  name,  title,  dignity,  a  place  of 
honour  and  command  ;  but  a  work,  a 
work  of  vast  importance,  labour,  and  diffi- 
culty :  take  heed  therefore  whom  thou  dost 
admit,  and  of  those  that  are  also  admitted 
into  the  sacred  function,  to  consider  the 
great  weight  of  that  important  service,  to 
enterprize  it  with  extraordinary  dread  and 
caution,  looking  upon  tlieir  office  not  witli 
aspiring  but  tremendous  thoughts  : — for 
•who  is  sufficient  for  these  things? 

2  A  bishop  then  must  be  !)lame- 
less,  the  husband  of  one  wife,  vigi- 
lant, sober,  of  good  behaviour,  given 
to  hospitality,  apt  to  teach  ; 

Here  we  have  St.  Paul's  positive  charac- 
ter of  a  bishop,  and  what  he  ought  to  be, 
who  is  admitted  into  that  high  and  honour- 
able office  in  the  church  of  God  :  he  ought 
to  be  blameless,  a  person  free  from  scandal, 
without  any  just  ground  of  blame:  the 
life  of  a  bishop  should  shine  so  bright,  that 
others  may  not  only  behold  it,  but  admire 
it,  and  guide  their  lives  by  the  example  of 
it.  The  husband  of  one  -wife;  that  is, 
one  at  a  time  ;  not  guilty  of  the  sin  of 
having  many  wives,  or  of  putting  away  the 
wife  by  divorce,  as  the  Jews  frequently  did 
for  frivolous  causes.  Here  note,  1.  The 
apostle's  command  (ihat  the  bishop  be  the 
husband  of  one  wife)  doth  not  oblige  him 
to  marry,  but  it  establishes  the  lawfulness  of 
his  marriage,  if  he  sees  suflicient  reason  for 
it.  Nor,  2.  Does  the  apostle  here  forbid 
successive  marriages,  as  if  when  a  bishop 
has  married  one  wife,  or  more,  he  might 
not  lawfully  marry  again  ;  for  tins  he  else- 
where allows,  1  Cor.  vii.  8.  From  this  it 
may  not  be  in  a  man's  power  to  abstain  : 
many  lose  their  first,  and  sometimes  their  se- 
cond wives,  so  soon,  that  vvere  not  aiter- 
marriages  lawful,  all  the  ends  of  marriage 
must  be  frustrate  to  them  ;  yet  n)ay  we 
suppose  by  these  words,  and  niany  others, 
that  St.  Paul  proposes  a  greater  degree  of 
chastity  to  church  governors  than  to  other 
persons.  Vigilant,  very  diligent  and 
watchful  in  the  performance  of  his  whole 
duty,  not  long  absent  from  his  flock,  nor 
negligent  when  he  is  among  them  :  sober 


Chap.   III. 


TIMOTHY. 


523 


governing  his  passions  and  appetiles,  re- 
ducing tliose  rebellious  powers  under  tlie 
dominion  of  reason  and  religion  :  of  good 
behaviour,  in  liis  words,  in  habit  and  garb, 
in  his  deeds  and  actions,  neitlier  proud  and 
supercilious,  nor  morose  and  sour,  but  aiia- 
ble  and  easy,  kind  and  courteous,  ot  a  com- 
posed temper  and  grave  behaviour  :  g;iven 
to  hospitaltt)/,  not  to  sensuality  •,  it  is  not 
the  keeping  ot  a  tree  table,  and  open  house 
(or  all  comers,  which  St.  Paul  points  at ; 
but  charity  in  entertaining  strangers,  poor 
christians  that  let!  their  country  by  persecu- 
tion, or  such  as  travelled  upon  their  lawful 
aiiairs  Irom  place  to  place;  the  free  reliev- 
ing of  such  as  are  necessitous  and  exposed 
to  want  and  hardship,  is  the  hospilality 
pointed  at  by  our  apostle  :  apt  to  teach, 
that  IS,  boti)  knowing  and  willing,  able  to 
teach,  and  forward  to  it,  having  both  skill 
and  will,  ability  and  dexterity,  tor  that  part 
of  Ins  duty  ;  one  that  is  neither  ignorant  of 
his  duty,  nor  negligent  in  the  performance 
of  it. 

3  Not  given  to  wine,  no  striker, 
not  greedy  of  filthy  lucre  ;  but  pa- 
tient, not  a  brawler,  not  covetous  ; 

The  negative  character  of  a  bishop  now 
follows,  showing  what  he  must  not  be. 
Not  given  to  uhhc  ;  that  is,  to  much  wine, 
no  inordinate  lover  either  of  wine  or  strong 
drink,  no  wine-bibber,  no  sitter  at  wine  in 
his  own  house,  much  less  at  taverns  and 
public  houses :  no  striker,  cither  with  hands 
or  tongue,  no  quarreller,  that  cannot  keep 
his  hand  from  hurting,  no  word-striker,  no 
striker  with  the  tongue,  and  passion,  and  an- 
ger ;  a  word,  we  say,  wounds  deeper  than  a 
sword  ;  the  ministers  of  God  may  wound  the 
consciences  of  men  with  the  sword  of  the 
Spirit,  but  they  must  not  wound  the  repu- 
tations of  men  with  their  own  vvrathful 
spirits  ;  we  must  use  our  tongues  rather  to 
heal  than  wound,  or  if  at  any  time  to 
wound,  it  must  be  in  order  to  healing  :  not 
guilt ji  of  filth})  lucre;  no  inordinate  lover 
of  money,  which  makes  a  man  base  and 
sordid,  both  in  getting,  keeping,  and  spend- 
ing: but  patient,  nnefc,  and  forbearing, 
not  rigidly  cxactmg  his  due,  not  acting 
summo  jure,  but  rather  parting  with  some- 
what which  in  strictness  may  be  his  right 
for  peace-sake  ;  not  a  brawler,  or  conten- 
tious person,  often  engaged  in  law-suits, 
but  of  a  mild  and  peaceable  disposition  : 
not  covetous,  or  enslaved  to  the  love  of 
wealth  ;  possess  he  may  the  good  things  of 
this  life,  but  not  be  possessed  by  them. 


4  One  that  ruleth  well  his  own 
house,  having  his  children  in  sub- 
jection with  all  ^;ravity  ;  5  (For  if 
a  man  know  not  how  to  rule  his  own 
house,  how  shall  he  take  care  of  the 
church  of  God  ?) 

A  bishop  being  a  ruler  in  the  church  of 
God,  Timothy  is  advisid  to  choose  such  a 
one  to  rule  in  the  church  that  well  and 
wisely  governs  his  own  family,  having  his 
children  in  due  subjection,  and  both  he  and 
they  behaving  themselves  with  becoming 
gravity  ;  and  St.  Paul  subjoins  a  reason  for 
this  apostolical  injunction,  arguing  trom  the 
less  to  the  greater,  thus  :  "  The  church  is 
a  large  family,  the  bishop's  house  a  less  ; 
the  former  requires  a  greater  skill  in  govern- 
ing of  it  than  the  latter :  if  then  a  man  can- 
not rule  a  less  province,  how  shall  he  ma- 
nage a  greater  ?  If  he  cannot  keep  up  his 
authority  with  decency  and  becoming  gra- 
vity in  his  own  family,  how  shall  such  a 
one  be  thought  fit  to  be  entrusted  with  the 
care  of  the  church  of  God  ?"  Great  are  the 
obligations  which  lie  upon  the  ministers  of 
God,  above  all  men,  to  guide  and  govern 
their  own  families,  to  keep  their  children  in 
due  sulijection,  and  their  servants  in  great 
order;  because  their  family  miscarriages 
reflect  greatly  upon  their  authority  and 
prudence,  and  the  world  will  pronounce 
them  unfit  for  rule  in  the  church  of  God, 
who  cannot  govern  their  own  house.  If 
a  ?nan  know  not  how  to  rule  his  own 
house,  how  shall  he  talce  care  of  the 
church  of  God  Y  Learn  hence.  That  lie 
who  knows  how  to  rule  his  own  house  well, 
is  in  a  good  posture  of  spirit  for  public 
rule;  the  same  wisdom,  justice,  and  ho- 
liness lor  kind,  but  more  extensive,  acts  in 
either  sphere,  and  will  regularly  move  in 
both. 

6  Not  a  novice,  lest  being-  lift- 
ed up  with  pride  he  fall  into  the 
condemnation  of  the  devil. 

A  no»/ce  signifies,  a  young  plant ;  here, 
a  young,  raw,  unexperienced  person  ;  yet 
not  so  much  young  in  years  as  in  know- 
ledge ;  for  Timothy  himself  was  very 
young  :  not  a  novice  in  rt-ligion  then,  not 
one  that  is  unexperienced  in  the  mysteries 
of  the  gospel,  uudeitakiiig  to  teach  others 
before  he  has  learnt  himself.  And  the  rea- 
son for  this  injunction  is  weighty  ;  Lest 
being  puffed  up  with  pride,  lie  fall  into 
the  ^coit'dcnination  qf  the  devil ;    imply- 


5-24 


I  TIMOTHY. 


Chap.  iir. 


ing,  )hat  young,  raw,  and  unexperienced 
persons,  wlien  put  into  public  office,  are 
in  very  great  danger  of  falling  into  the  sin 
of  pride,  the  devil's  sin,  and  of  exposing 
themselves  to  condemnation,  the  devil's  pu- 
nishment, because  their  knowledge  is  weak- 
er, and  their  passions  slronger,  and  thtir 
graces  feebler,  and  they  want  that  expeii- 
ence  which  should  consolidate  their  judg- 
ments, and  are  therefore  in  great  danger  of 
sell-exaltmg  ;  for  none  so  proud  and  con- 
fident as  the  ignorant  and  injudicious. 
Note  here.  That  when  St.  Paul  says,  Lest 
he  fall  into  the  co/idcTniiation  of  the  de- 
vil, it  is  as  if  he  had  said,  "  Lest  he  be 
condemned  for  the  same  sin  that  the  devil 
was  condemned  for,  which  was  piide ;" 
not  that  the  devil  will  condemn  him  for  his 
pride,  for  the  more  proud  a  man  is,  the  more 
the  devil  approves  him  ;  nor  is  it  the  devil's 
office  to  condemn,  but  to  execute ;  he  is  the 
executioner,  not  the  judge  ;  he  will  not 
condemn  for  sin,  but  he  will  eternally  tor- 
ment them  whom  God  condemns. 

7  Moreover,  he  must  have  a  good 
report  of  them  which  are  without ; 
lest  he  fall  into  reproach,  and  the 
snare  of  the  devil. 

Note  here.  How  needful  it  is  for  a  minis- 
ter to  be  of  an  untainted  reputation ;  a  bishop 
must  be  of  good  report,  saith  St.  Paul  ;  it 
is  necessary  lor  his  own  salvation  that  he  be 
good,  and  for  the  salvation  of  others,  that 
he  be  accounted  so  :  great  is  their  sin,  then, 
who  goabouf  to  blast  a  minister's  reputation, 
because  souicthing  of  reputation  is  absolute- 
ly necessary  to  render  his  ministry  success- 
ful. Note  farther.  He  must  have  a  good 
report  of  them  that  are  -without,  that  is, 
without  the  church,  unbelieving  Jews  or 
Gentiles,  with  whom  he  formerly  con- 
versed ;  lest  becoming  contemptible,  and  so 
not  able  to  perform  his  duty  as  he  should, 
he  give  occasion  to  the  heathen  to  blas- 
pheme Christianity,  and  to  reproach  him  for 
his  former  course  of  life. 

8  Likewise  mvst  the  deacons  be 
grave,  not  double-tongued,  not  given 
to  much  wine,  not  greedy  of  filthy 
lucre  ; 

Note  here,  1.  That  there  are  but  two 
sorts  of  fixed  church-officers  mentioned  by 
St.  Paul,  bishops  and  deacons ;  as  the 
church  had  its  own  bishop,  so  likewise  their 
own  deacons :  these  were  at  first  instituted 
for  the  service  of  the  poor ;  the  alms  of  the 


churchi  were  orought  to  the  altar,  the  dea- 
cons received  them,  and  distributed  them 
among  the  aged  and  impotent  from  house 
to  house:  now  because  they  were  thus  em- 
ployed, the  apostle  advised  them  to  beware 
of  those  faults  that  are  frequently  committed 
in  common  conversation,  as  light  and  vain 
discourse,  saying  one  thing  to  one  person, 
and  the  contrary  to  another.  Let  the  dea- 
cons be  grave,  not  guilty  of  levity,  but  se- 
rious and  composed,  men  of  a  modtst  and 
becoming  carriage;  not  double-tongued, 
nor  over-talkative  persons,  nor  saying  one 
thing  to  one  person,  and  the  conirary  to 
another,  according  to  the  place  or  company 
they  fell  into  ;  not  given  to  muck  -wine, 
not  the  thing,  but  the  excess,  is  forbidden  ; 
not  greedy  of  filthy  lucre,  seeking  to  get 
wealth  by  sordid  ways  and  means. 

9  Holding  the  mystery  of  the 
faith  in  a  pure  conscience. 

That  is,  they  must  be  sound  believers, 
and  of  an  upright  life,  maintaining  truth  of 
doctrine  and  soundness  of  faith,  by  sincerity 
of  heart  and  integrity  of  life. 


10  And    let    these    also    first 
proved  ;  then    let  them  use  the 


be 
of- 


fice of  a  deacon,  htm^  found  blame- 
less. 

Here  Timothy  is  directed  not  to  put  any 
person  suddenly  into  the  office  of  a  dea- 
con, but  first  to  prove  them  for  some  con- 
siderable time  ;  and  their  suflliciency  being 
approved,  let  them  be  ordained,  and  use  the 
office  of  a  deacon. 

11  Even  so  must  their  wives  6e 
grave,  not  slanderous,  sober,  faith- 
ful  in  all  things. 

In  the  original  it  runs.  Let  the  women  : 
by  which  is  meant  either  the  deacons'  wives, 
or  the  deaconesses,  who  were  appointed  to 
take  care  of  the  poor  women,  as  the  deacons 
were  of  the  men  ;  understand  it  of  both  ; 
these  qualifications  are  very  excellent  and 
well  becoming  of  both  ;  they  ought  to  be 
grave  and  sober,  not  light  and  airy,  no 
slanderers,  not  devils,  says  the  original  ; 
the  sense  is,  not  railers,  nor  false  accusers, 
but  diligent  and  faithful  in  all  business,  and 
trusty  in  all  aH^airs.  It  is  not  enough  and 
sufficient  that  the  ministers  of  the  gospel 
themselves  be  of  a  grave  and  sober  conver- 
sation, but  their  wives  also  must  and  ought 
to  take  special  care  that  they  demean  them- 


I  TIMOTHY. 


Chap.  III. 

selves  answerably  to  their  place  and  station, 
and  suitably  to  the  character  which  their 
husbands  bear  ;  so  yiiust  their  wives  be 
grave. 

12  Let  the  deacons  be  the  hus- 
bands of  one  wife,  ruling  their  chil- 
dren and  their  own  houses  well. 

That  is,  "  Let  not  any  such  be  admitted 
deacon  who  has  more  wives  than  one,  or 
that  hath  injuriously  put  away  one,  and 
married  to  another  ;  and  let  them  show  by 
the  good  government  of  their  own  cliildren 
and  household,  that  they  are  fit  to  govern 
the  church  of  God."  Note  here.  That  the 
higiier  officers  of  (he  church  were  usually 
chosen  out  of  the  inferior ;  and  accordmgly, 
the  qualifications  for  both  offices,  namely, 
that  of  bishops  and  deacons,  are  for  tiie 
greatest  part  the  same,  both  in  this  epistle 
and  in  that  to  Titus. 

13  For  they  that  have  used  the 
office  of  a  deacon  well,  purchase  to 
themselves  a  p;ood  degree,  and  great 
boldness  in  the  faith  which  is  in 
Christ  Jesus. 

That  is,  "  Although  the  deacons  be  as 
servants  to  the  bishops,  yet  such  as  use  that 
office  well,  according  to  the  foregoing  rules, 
by  so  doing  do  purchase  to  themselves  a 
good  degree  above  the  vulgar,  and  also 
have  farther  hopes  of  being  advanced  in 
the  church  to  higher  offices  ;  and  when 
they  preach  the  word  (as  did  Philip  and 
Stephen)  they  might  do  it  with  great  bold- 
ness, and  with  expectation  of  success,  living 
suitably  to  the  qualification  of  their  func- 
tion, and  walking  according  to  the  rule 
of  the  gospel,  which  they  professed  and 
taught." 

14  These  things  write  I  unto  thee, 
hoping  to  come  unto  thee  shortly  : 
15  But  if  I  tarry  long,  that  thou 
inayest  know  how  thou  oughtest  to 
behave  thyself  in  the  house  of  God, 
which  is  the  church  of  the  living  God, 
the  pillar  and  ground  of  the  truth. 

As  if  the  apostle  had  said,  "  I  do  hope  to 
come  to  thee  very  shortly  ;  but  if  1  tarry 
long,  or  be  prevented  at  last,  as  I  am  un- 
certain, I  wiite  these  things  to  thee,  that 
thou  mayest  know  how  thou  oughtest  to 
converse  in  the  house  of  God,  in  tiie  church 
of  the  living  God,  in    which  thou  art  a 


6*25 


pillar  and  firm  buttress  of  the  truth." 
Some,  by  the  piUar  here,  will  understand 
the  church,  as  being  the  foundation  on 
which  the  truth  is  built,  and  giving  it  au- 
thority ;  but  she  is  therefore  the  church  of 
Christ,  because  she  holds  the  truth,  and  it 
is  essential  to  her  being  to  maintam  and 
teach  all  necessary  truths  ;  she  holds  it  forth, 
and  publishes  it  to  the  world,  sustaining  it, 
and  supporting  it  as  a  pillar  doth  the  king's 
proclamation.  The  truth  receives  not  its 
authority  from  the  church,  but  the  church 
receives  authority  by  adhering  to  the  truth. 
Others,  by  the  pil/ar,  understand  Timothy  ; 
and  that  St.  Paul  is  here  exhorting,  that 
according  to  his  office  Timothy  should  be 
a  pillar  and  buttress  of  truth  in  the  church. 
Hence,  Ga/.  ii.  9.  James,  Cephas,  and 
John,  are  said  to  be  pillars  there,  as  is  Ti- 
mothy here;  a  pillar  in  the  church,  signi- 
fies a  man  that  is  well  rooted  and  ground- 
ed, and  strong  in  the  faith  ;  this  he  ex- 
horts Timothy  to  be.  Observe  here,  1. 
The  church's  surpassing  dignity  :  she  is 
called  the  house  of  God,  in  which  he 
dwells.  God  is  present  in  all  places,  even 
in  hell  itself,  by  the  immensity  of  his  be- 
ing ;  but  the  church  is  his  palace,  the  place 
of  his  peculiar  residence.  Observe,  2.  The 
ministers  of  the  church's  important  duty, 
namely,  as  pillars  to  support,  maintain,  and 
uphold,  the  divine  truth  against  all  those 
that  seek  to  corrupt  and  suppress  the  same. 
Be  thou,  O  Titfiothy,  in  the  church  of  God 
as  the  pillar  ayid  ground  of  truth. 

16  And,  without  controversy, 
great  is  the  mystery  of  godliness  : 
God  was  manif^est  in  the  flesh,  justi- 
fied in  the  Spirit,  seen  of  angels,  be- 
lieved on  in  the  world,  received  up 
into  glory. 

Our  apostle  having  exhorted  Timothy  in 
the  preceding  verses  to  behave  himself  wor- 
thily in  the  church  of  God,  and  as  a  pil- 
lar, supporting,  maintaining,  and  uphold- 
ing the  truths  of  God,  in  this  verse  he 
reckons  up  six  principal  heads  of  evangeli- 
cal truth,  which  are  to  be  asserted  and  de- 
fended by  him  ;  ushering  them  in  with  this 
preface.  Without  controversi/,  great  is  the 
mystery  of  godliness.  Learn,  That  our 
holy  faith,  our  christian  religion,  is  a  mys- 
tery, a  great  mystery,  an  unquestionable 
mystery,  amvslery  of  godliness,  a  mystery 
hidden  in  God,  Eph.  iii.  2 ;  hidden  in 
Christ,  Col.  iii.  3.  hidden  in  the  scriptures, 
Jiev.    iii.  18:    hidden    in   and    under   the 


5*26 


I  TIMOTHY. 


Chap.  IV. 


types  and  shadows  of  the  ceremonial  law  ; 
nay,  hidden  even  in  the  gospel  itself,  for  we 
know  but  in  part  5  and  if  Christianity  be  a 
mystery,  then  the  knowledge  of  it  is  the 
effect  of  divine  revelation  and  supernatural 
discovery,  not  to  be  known  by  the  hght  or 
benefit  of  nature,  but  God  reveals  it  to  us 
by  his  Spirit.  Farther,  if  it  be  a  mystery, 
then  the  dispensation  of  it  is  a  special  fa- 
vour, an  arbitrary  and  voluntary  discovfry 
of  it,  to  whom,  when,  and  how  far  God 
himself  pleases.  Finally,  if  it  be  a  mystery, 
then  It  is  to  be  apprthended  by  faith,  and 
not  to  be  lathonied  by  reason  :  faith  looks 
at  rcvelutiun,  reason  calls  for  a  demonstra- 
tion ;  faith  embraces  like  Abraiiam,  what 
reason  laughs  at  like  Sarah.  Wilhoiit  con- 
trovcrsi/,  great  is  the  viyalery  vf  godli- 
ness. This  is  St.  Paul's  magnificent  pre- 
face, which  requires  not  only  the  assent, 
but  challenges  the  obedience  and  adoration, 
of  our  faith.  Observe  next.  The  six  princi- 
pal heads  of  evangelical  truth  here  reckoned 
up,  fur  Timothy  to  study,  to  preach,  and 
to  defend.  1.  God  was  vianifested  in 
tliejltsh  ;  that  is,  the  second  person  in  the 
Godhead  appeared  in  our  human  flesh  and 
nature.  Astonishing  mystery !  that  the 
Creator  of  the  world  should  become  a  crea- 
ture, lodged  in  a  stable,  and  cradled  in  a 
manger  !  The  infinite  Deity  and  finite 
flesh  met  in  one  person,  and  yet  the  God- 
head not  humanized,  nor  the  humanity  dei- 
fied, but  both  invisibly  conjoined  ;  the  hu- 
man nature  was  united  to  the  Godhead  mi- 
raculously, assumed  integrally,  united  inse- 
parably. 2.  JusiiJ/cd  in  or  by  the  Spirit  : 
that  is,  the  Spirit  was  Christ's  witness  that 
he  was  no  impostor  or  deceiver,  but  the  pro- 
mised and  expected  Messias,  working  all 
his  miracles  by  the  power  of  the  Spirit, 
raising  himself  from  the  dead,  and  tiierehv 
declaring  himself  to  be  the  Son  of  God  with 
power,  by  the  Spirit  of  holiness ;  and  by 
sending  the  Spirit,  after  his  ascension  into 
heaven,  down  upon  his  disciples  here  on 
earth  :  thus  the  Spirit  justified  Christ  really 
and  truly  to  be  what  he  professed  himself  to 
be,  and  sealed  his  doctrine  to  the  world. 
3.  Sttn  of  angels ;  they  celebrated  his 
birth,  and  gave  notice  of  it  to  the  world, 
ministered  to  him  in  the  wilderness,  succour- 
ed hitn  in  the  garden,  were  present  at  his 
resurrection,  accompanied  him  in  his  ascen- 
sion. Seen  of  angels.  Lord  !  what  a 
stupendous  sight  was  this  ;  For  man  to  see 
an  angel  is  wonderful,  but  for  an  angel  to 
see  God  become  man  was  soul-amazing  ; 
they  sang  their  Gloria  Patri  at  his  birth. 


thev  beheld  and  applauded  his  happy  vic- 
tory over  Satan  in  the  desert.  Oh  !  with 
what  eyts  did  they  look  upon  his  bloody 
sweat  in  the  garden  !  With  what  officious- 
ness  did  they  roll  away  the  stone  in  the 
morning  of  the  resurrection  !  And  with 
"hat  universal  triumphs  and  acclamations 
did  they  accompany  him  to  his  celestial 
throne  !  4.  Preached  to  the  Gentiles  :  the 
wall  of  separation  between  Jew  and  Gen- 
tile being  broken  down,  Christ  was  by  his 
commissioned  apostles  preached  to  the  gen- 
tile world  :  tile  Jews  were  once  children, 
and  we  dogs  ;  theirs  was  the  bread,  ours 
were  the  crumbs  ;  but  now  we  are  fellow- 
commoneis  with  them,  heirs  of  the  same 
grace,  partakers  of  the  same  glory.  5.  Be- 
lieved on  in  the  world  :  Christ  came  into 
tiie  world  in  so  despicable  a  manner,  that 
he  was  disregarded  by  the  world,  who  are 
allured  and  taken  with  outward  pomp  and 
outward  magnificence  :  therefore  that  any 
should  believe  on  him  in  the  world  is  a  just 
wonder,  and  a  mystery  of  godliness;  though 
Christ  be  liberally  preached,  yet  he  is 
sparingly  received,  Isa.  liii.  ].  Who  hath 
believed  our  report  ?  Christ  is  believed  on 
in  the  world,  but,  alas  !  comparatively  but 
by  few.  Lord,  enlarge  the  number  of  thy 
believers,  and  confirm  that  number  in  be- 
lieving !  6.  Received  up  into  glory, 
where  he  sits  in  his  glorified  humanity, 
united  in  his  glorious  deity,  with  all  that 
blood  and  gore  wiped  off  with  which  he 
was  besmeared  in  the  day  of  his  passion, 
and  his  body  shining  brighter  than  ten 
thousand  suns.  This  body  the  heavens 
must  contain  till  the  restitution  of  all  things, 
when  he  shall  come  from  heaven,  as  he 
went  into  heaven,  attended  with  glorious 
angels,  summon  the  whole  host  of  saints  to 
meet  him  in  the  air,  that  so  they  may  ever 
be  with  their  Lord.  Oh  !  strengthen  our 
faith  in  this  desirable  happiness,  and  set 
our  souls  longing  for  the  full  fruition  and 
final  enjoyment  of  it.     Amen. 

CHAP.  IV. 

Tlie  last  verse  of  tlie  foregoing  cliapter  having: 
fully  acquainted  lis  with  the  great  and  mysterious 
doctrines  of  Christianity,  namely,  Thai  the  Son  of 
God  was  manifested  in  tlie  flesli,  justified  in 
and  by  the  Holy  Spirit,  seen  of  angels,  preached 
to  the  Gentilfs,  believed  on  in  the  world,  and  at 
last  received  up  into  glory  :  our  apostle  conies 
in  this  chapter  to  acquaint  Timothy  with  (lliat 
he  may  forewarn  the  church  of)  an  apostasy  and 
revolt  from  the  christian  faith,  tliougli  not  inati 
parts  of  it,  yet  from  several  main  and  funda- 
mental parts  of  it;  withal  assuring  them,  it  was 
no  more  than  what  had  been  long  foretold,  for  the 
Spirit  spake  expressly,  that  in  the  latter  timrs 
some  ihould  depart,  &c.  ver.  1. 


Chap.  IV. 


I  TIMOTHY. 


lyrOW  tlie  Spirit  spcaketli  cxpress- 
Iv,  that  in  the  latter  tiiiics  some 
shall  depart  from  the  faith,  giving 
heed  to  seducing  spirits,  and  doc- 
trines of  devils  ;  2  Speaking  lies  in 
hypocrisy  ;  having  their  conscience 
seared  with  a  hot  iron  ;  3  Forhid- 
ding  to  marry,  and  commanding  to 
ahstain  from  meats,  which  God  hath 
created  to  he  received  with  thanks- 
giving of  them  which  believe  and 
know  the  truth. 

As  if  our  apostle  had  said, "  Although 
the  mystery  of  godliness,  the  doctrine  of 
Christianity,  be  so  clearly  revealed,  and  fully 
confirmed,  yet  the  spirit  of  prophecy  has 
very  plainly  told  us,  that  in  the  latter  times 
some  shall  depart  from  the  faith  once  em- 
braced by  them,  either  in  whole  or  in  part; 
turning  apostates,  by  giving  heed  to  impos- 
tures and  doctrines  of  men,  teaching  errors 
suggested  by  devils,  who  cover  their  lies 
with  hypocritical  pretences,  and  are  men  of 
hardened  hearts,  seared  consciences,  profli- 
gate lives  ;  tbrbidding  some,  whom  they 
have  seduced,  to  marry,  and  commanding 
them  to  abstain  from  meats,  which  God 
hath  created  to  be  received  with  thanks- 
giving by  them  which  do  believe  and  know 
the  truth."  Observe  here,  1.  That  the 
apostasy  and  defection  of  a  considerable 
part  of  the  christian  church  in  the  latter 
times  was  foreseen  and  foretold  very  long 
before  it  came  to  pass :  by  Daniel,  say 
some,  chap.  xi.  27,  38,  &c.  by  St.  Paul, 
say  others,  in  his  second  epistle  to  the 
Thessalonians  ;  and  in  his  first  epistle  to  Ti- 
mothy, the  Spirit  speaketh  expressly,  that 
some  shall  depart  from  the  faith,  that  is,  from 
the  doctrine  of  the  faith  received  ;  which 
we  know  the  church  of  Rome  has  most 
notoriously  done.  Observe,  2.  The  cause 
of  this  apostasy  and  defection  from  Chris- 
tianity, Giving  heed  to  seducing  spirits, 
and  doctrines  of  devils.  Quest.  But  wiiat 
is  here  meant  by  doctrines  of  devils  ?  Ans. 
These  (says  our  reverend  archbishop  Tillot- 
son)  can  be  no  other  doctrines  than  those 
tending  to  idolatry,  which  the  scripture 
every  where  doth  in  a  particular  manner 
ascribe  to  the  devil,  as  the  inventor  and 
promoter  of  ;  therefore  he  fells  us,  that,  in 
some  ancient  copies,  the  words  run  thus : 
Jn  the  latter  times  some  shall  apostatize 
from  the  faith  :  for  thci/  shall  worship 
the  dead,  having  regard  to  doctrines  of 
devils  .-—so  that  the  particular  kind  of  idol- 


atry into  which  some  part  of  the  christian 
church  should  apostatize,  is  here  pointed 
out,  namely,  that  they  should  worship  souls 
departed,  or  the  spirits  of  dead  men,  which 
was  part  of  the  heal  hen  idolatry,  into  which 
the  pef)ple  of  Israel  did  Irequeiitly  relapse; 
these  departed  souls  were  called  Da'mons, 
and  were  esteemed  a  middle  sort  ol  divine 
powers,  between  the  supreme  gods  and 
mortal  men,  whose  office  it  was  to  be 
agents  and  mediators  between  the  gods 
above  and  men  below  ;  thus  is  the  holy 
city  trodden  down  by  the  Gentiles,  that  is, 
overwhelmed  vvith  the  Gentiles'  idolatry. 
Observe,  3.  The  persons  revolliiig,  who 
they  are  foretold  to  be ;  not  all,  but  some 
only  :  In  the  latter  days  some  shall  de- 
part from  the  faith  :  not  the  whole  visible 
church,  but  a  very  great  and  considerable 
part  of  it.  Learn  thence.  That  the  true 
church  of  Christ  was  never  wholly  extin- 
guished, nor  the  light  of  the  gospel  ever 
quite  put  out,  no  not  in  the  greatest  dark- 
ness that  ever  was,  to  overwhelm  it  ;  some 
(only)  and  not  all,  that  shall  depart  from 
the  faith.  Observe,  4.  The  persons  de- 
scribed who  should  be  the  occasion  of  this 
apostasy  and  revolt :  namely,  such  as  speak 
lies  in  hj/pocris?/,  and  have  seared  con- 
sciences, that  is,  such  stupid  consciences  as 
have  lost  the  sense  of  good  and  evil,  and 
no  longer  do  their  office.  These  lies,  which 
the  apostate  church  of  Rome  is  guilty  of, 
the  profound  Mr.  Mede  styles,  "  Lying 
miracles,  fabulous  legends  of  the  acts  of 
saints  and  sufferings  of  martyrs,  counterfeit 
writings  under  the  name  of  the  first  and  hest 
antiquity."  Lord!  who  could  have  coined 
or  believed  such  monstrous  stuff  as  the  po- 
pish legends  are  fraught  with,  but  such  as 
are  cauterized,  past  all  feeling  and  tender- 
ness both  of  conscience  and  sense  itself. 
Observe,  5.  The  doctrines  discovered  which 
these  apostates  would  teach,  namely,  the  for- 
bidding marriage  to  some,  and  enjoining 
abstinence  from  some  meats  as  unlawful  and 
unclean  to  others,  both  which  are  called 
doctrines  of  devils,  that  is,  wicked  and  de- 
vilish doctrines.  Learn  thence,  Tliat  the 
Popish  doctrine  tbrbidding  marriage,  not 
absolutely  to  all,  but  with  restrictions  and 
limitation  to  some,  to  wit,  their  clergy,  and 
all  such  as  shall  enter  into  holy  orders,  is  a 
devilish  and  wicked  doctrine  ;  for  it  forbids 
that  which  the  word  alio  wet  h,  nay,  in  some 
cases  commandeth, //t7^.  xiii.  4.  Marriage 
is  honourable  in  all,  and  the  bed  unde- 
filed  :  if  honourable  in  all,  then  surely 
lawful  for  all  ;    under  the  Old  Testament, 


528 


TIMOTHY. 


Chap.  IV. 


the  prophets,  priests,  and  Levites,  did 
marry ;  under  the  New,  the  ministers 
of  God  have  a  power  to  marry  ;  1 
Cor.  ix.  5.  Have  -wc  not  pouter  to  lead 
about  a  sister,  a  -wife  ?  And  that  they 
made  use  of  their  power  is  evident  from  the 
following  words,  as  well  as  other  apostles 
and  Cephas.  The  other  wiciced  doctrine 
concerning  meats  is  also  found  in  the 
church  of  Rome,  who  by  a  law  to  oblige 
some  orders  of  men,  as  monks,  to  abstain 
from  certam  meats,  reducing  them  thereby 
from  christian  liberty  to  a  conformity  to  the 
legal  rites,  which  may  well  be  reckoned  as 
an  apostasy  from  the  christian  faith  ;  for  al- 
though St.  Paul,  Rom.  xiv.  doth  allow 
the  forbearance  of  some  sorts  of  meats  to 
avoid  scandal,  yet  he  doth  no  where  con- 
demn the  eating  of  them  as  unclean  :  the 
doctrine  therefore  of  the  church  of  Rome, 
forbidding  to  marry,  and  commanding  to 
abstain  from  meats,  is  wicked  and  devilish. 

4  For  every  creature  of  God  is 
i^ood,  and  notbino:  to  be  refused,  if 
it  be  received  with  thanksgiving  : 
5  For  it  is  sanctified  by  the  word  of 
God  and  prayer. 

Here  our  apostle  assigns  a  reason  why 
christians  are  not  forbidden  under  the  gospel 
to  abstain  Irom  particular  meats,  namely, 
because  the  distinction  of  meats  (clean  and 
unclean)  is  taken  away,  and  every  creature 
of  God  is  good  in  iiself,  and  clean  to  us, 
and  nothing  to  be  refused,  as  unlawful  or 
unclean,  if  it  be  received  ihankfully  from 
God's  tiand  :  For  it  is  sanctified  by  the 
word,  that  is,  by  the  gospel  ;  it  is  made 
clean  to  us,  that  having  taken  off  the  dif- 
ference of  meats,  and  to  the  pure  7nade  all 
things  pure.  Note  here,  1.  The  quality 
of  all  God's  creatures  as  they  come  from 
him,  and  are  given  to  us.  Every  creature 
of  God  is  good.  Note,  2.  The  use  of 
God's  creatures  consisting  in  their  lawful- 
ness unto  us,  and  our  liberty  unto  them. 
Nothing  is  to  be  refused  :  so  that  there 
is  no  sin  in  the  use  of  them,  nor  no  religion 
in  the  forbearing  of  them,  or  abstaining 
from  them  ;  this  liberty  was  given  us  by 
God,  and  restored  by  Christ,  therefore  we 
must  not  sutfer  our  christian  liberty  to  be 
impeached  by  Judaism.  Note,  3.  A  con- 
dition necessary  on  our  part,  lest  the  crea- 
tures, otherwise  good  and  lawful,  should  be- 
come unto  us  evil  and  hurtful,  and  that  is, 
thankfulness  :  If  it  be  received  tvit/i 
thanksgiving,  with  the  thankfulness  of  the 
heart  expressed  by  the  language  of  the  lips. 


Note,  4.  The  way  and  means  by  which 
the  creatures  become  clean  and  sanctified 
to  us ;  namely,  by  the  word  of  God  and 
prayer.  1.  By  the  word  of  God  ;  here 
observe,  a  threefold  word  of  God,  by  which 
the  creature  is  sanctified,  namely,  the  word 
of  donation,  the  word  of  benediction,  and 
the  word  of  promise.  By  the  first  he  be- 
stows his  creatures  upon  us,  by  the  second 
he  blesses  the  creatures  to  us,  and  by 
the  third  he  confirms  his  blessing  in  Christ; 
in  whom,  and  by  whom,  we  have  a  cove- 
nant right  unto,  and  a  sanctified  use  of,  all 
the  mercies  which  we  do  enjoy.  2.  By 
prayer ;  namely,  as  it  obtains  from  God, 
first,  a  right  improvement,  and  secondly, 
a  comfortable  enjoyment  of  all  that  we  do 
receive  ;  or  thus,  ttie  creature  is  sanctified  to 
us  by  prayer  in  the  procurement  of  it,  in 
the  fruition  of  it,  in  the  review  and  recog- 
nition of  it,  and  God's  mercy  in  it,  with 
thanksgiving  and  praise,  loving  it  after 
God,  and  for  God,  and  in  subordination  to 
God.  Thus  then  is  every  creature  of  God 
good,  and  nothing  to  be  re/used,  being 
sanctified  by  the  word  of  God  and  prayer. 

6  If  thou  put  the  brethren  in  re- 
membrance of  these  things,  thou 
shalt  be  a  good  minister  of  Jesus 
Christ,  nourished  up  in  the  words 
of  faith,  and  of  good  doctrine, 
wherennto  thou  hast  attained.  7 
But  refuse  profane  and  old  wives' 
fables,  and  exercise  thyself  rather 
unto  godliness. 

Our  apostle  proceeds  from  this  verse  to 
the  end  of  the  chapter,  to  lay  several  di- 
rections before  Timothy  with  reference  to 
his  ministerial  office.  The  first  of  which  is, 
that  he  suggest  unto,  or  put  the  brethren 
in  remembrance  of,  those  things  which 
the  apostle  had  taught  him,  in  order  to 
their  preservation  from  the  peril  and  poison 
of  these  impostors;  thus  doing,  he  would 
approve  himself  a  good  minister  of  Jesus 
Christ,  and  one  nourished  up  with  the  sin- 
cere doctrine  of  the  gospel.  Here  note. 
That  the  ministers  of  the  gospel  are  in  the 
first  place  ministers  or  servants  of  Jesus 
Christ  ;  secondarily,  and  in  subserviency, 
they  are  ministers  of  the  church  ;  as  a  no- 
bleman's servant  employed  by  him  to  dis- 
tribute wages,  or  appoint  work  to  the  in- 
ferior servants,  is  secondarily  a  minister  to 
the  servants,  but  primarily  a  servant  to  the 
lord.  The  second  duty  that  Timothy  is 
exhorted  to,  is  the  avoiding  and  rejecting 


Chap.  IV. 


TIMOTHY. 


629 


llie  doctrines  of  abstinence  from  meats  and 
marriage,  and  to  regard  them  no  more  than 
an  old  woman's  tale,  and  to  exercise  him- 
self unto  real  godliness.  Note  here,  Some- 
thing that  'I'lmothy  nmst  forbear,  and  some- 
thing that  he  must  follow  after:  he  must 
forbear  and  refuse  profane  old  wives'  fables  ; 
if  thou  will  not  swim  down  the  tide  of  these 
apostatizing  times,  take  heed  of  steering  thy 
course  by  profane,  though  ancient,  customs, 
refuse  them  with  scorn,  and  reject  them 
with  anger  ;  one  way  to  prevent  apostasy, 
is  to  refuse  ungrounded  antiquity :  that 
which  Timothy  is  exhorted  to  tbilow  after, 
is  real  godliness  ;  this  is  his  duty,  both  as  a 
minister,  and  as  a  member  of  Jesus  Christ : 
real  godliness  ought  to  be  minded  as  every 
man's,  especially  every  minister's,  chief  and 
principal  business }  religion  must  be  our 
chief  occupation. 

8  For  bodily  exercise  profiteth 
little  :  but  godliness  is  profitable 
unto  all  things,  having  promise  of 
the  lite  that  now  is,  and  of  that 
which  is  to  come. 

By  bodilij  exercise  he  meaneth  corporal 
austerities,  abstinence  from  meats  and  mar- 
riage ;  all  the  external  exercises  of  religion  ; 
these  do  profit  a  little,  though  but  a  little, 
in  comparison  of  the  profit  of  godliness. 
Where  note.  That  fastings,  humiliations, 
and  watchings,  with  other  bodily  exercises, 
which  serve  to  bring  down  the  pride  and 
wantonness  of  the  body,  have  their  proper 
and  necessary  use,  and  are  expressive  of  a 
just  revenge  which  a  sinner  takes  upon 
himself  for  former  excesses ;  they  are,  when 
wisely  managed,  what  God  accepts,  but  the 
least  lliat  God  expects^  from  us  :  BoJili/ 
exercise  profiteth  little.  But  observe. 
The  universal  usefulness  of  godliness  to  all 
the  purposes  of  life.  Godliness  is  profitable 
to  all  tilings.  1.  It  is  profitable  to  make 
a  man  rich,  to  help  him  to  get  and  increase 
an  estate ;  because  it  makes  a  man  wise 
and  prudent,  diligent  and  industrious, 
thrifty  and  frugal.  2.  It  is  profitable  to 
make  a  roan  renowned  as  well  as  rich ; 
it  is  the  only  way  to  attain  a  good  name 
and  reputation  :  the  godly  man  is  a  worthy 
and  excellent  man,  and  he  is  an  useful  and 
serviceable  man,  and  such  do  seldom  miss 
of  a  good  reputation  in  the  world  ;  those  that 
want  goodness  themselves,  will  yet  com- 
mend it  in  others.  3.  It  is  profitable  for 
pleasure,  as  well  as  for  riches  and  honour  ; 
for  a  life  of  religion   doth   increase  the  re- 

vot.  11 


lish  and  sweetness  of  all  our  sensible  enjoy- 
ments, so  far  is  it  from  abridging  us  of  any 
earthly  delights  :  and  besides,  it  adds  to  us 
a  world  of  pleasures  of  its  own  ;  thus  god- 
liness is  profitable  unto  men  in  all 
things,  having  the  promise  of  ha-ppiness 
both  in  this  life,  and  that  which  is  to  come, 
annexed  to  it. 

9  This  is  a  faithful  saying,  and 
worthy  of  all  acceptation.  10  For 
therefore  we  both  labour  and  suffer 
reproach,  because  we  trust  in  the  liv- 
ing God,  who  is  the  Saviour  of  all 
men,  specially  of  those  that  believe. 

Note,  That  this  phrase  of  a  faithful  say- 
ing, and  -worthy  of  all  acceptation,  used 
here,  was  used  before,  chap.  i.  15.  That 
Christ  came  into  the  world  to  save  sinners. 
Learn  thence.  That  this  proposition,  thrt 
Jesus  Christ  came  into  the  world  to  save 
sinners,  and  this,  that  such  sinners  as  of 
ungodly  will  become  godly,  and  persevere 
in  the  practice  of  godliness,  shall  be  happy 
in  the  life  that  now  is,  and  that  which  is  to 
come ;  these  two  propositions  are  faithful 
and  remarkable  sayings,  worthy  of  the 
acceptation  of  all  reasonable  creatures. 
Note  farther,  that  the  belief  of  this  propo- 
sition, thpt  godliness  has  the  promise  of 
this  and  tiie  next  life,  will  cause  all  chris- 
tians, as  it  did  St.  Paul,  to  labour  and  suf- 
fer reproach,  to  labour  in  the  work  of  God, 
to  suffer  reproach  in  the  cause  of  God,  and 
this  without  weariness  and  fainting.  Note 
lastly.  The  title  given  to  Almighty  God, 
The  Saviour  of  all  men  :  that  is,  the  pre- 
server of  all  men,  but  especially  of  all  good 
men,  when  their  temporal  preservation  con- 
duces most  to  the  advantages  of  his  glory 
and  their  good  :  or  if  it  be  understood  of 
eternal  salvation,  we  must  take  it  thus;  that 
he  publishes  and  proclaims,  offers  and  ten- 
ders, salvation  to  all  men,  although  believ- 
ers only  are  actually  saved,  because  they 
only  accept  the  offers  and  conditions  of 
salvation. 

11  These  things  command  and 
teach.  12  Let  no  man  despise 
thy  youth  ;  but  be  thou  an  example 
of  the  believers,  in  word,  in  conver- 
sation, in  charity,  in  spirit,  in  faith, 
in  purity. 

Still  our  apostle  proceeds  in  farther  di- 
rection and  advice  to  Timothy,  both  as  to 


530 


TIMOTHY 


Chap.  IV. 


his  preaching  and  his  practice,  both  as  to 
his  doctrine  and  conversation.  1.  As  to 
his  preaching,  he  requires  it  to  be  done 
with  due  autliority  :  These  things  com- 
mand and  teach,  that  is,  these  things  teach 
commandingly,  and  with  a  necessary  au- 
thority ;  the  ministers  of  God  speak  from 
God,  therefore  may  command  from  God. 
2.  As  to  his  conversation,  he  exhorts  him  to 
exercise  such  a  becoming  gravity  in  his  de- 
portment, that,  though  he  was  very  young, 
none  might  despise  him  or  his  function  be- 
cause of  his  youth  :  where  piety  and  mo- 
desty meet  in  young  ministers,  it  will  pre- 
serve their  youth  from  contempt ;  and 
where  levity  and  vanity  are  found,  it  will 
expose  not  only  youth,  but  gray  hairs  also, 
to  contempt  and  scorn.  3.  He  directs  them 
to  be  not  only  a  precedent  to  all  ministers, 
but  a  pattern  to  all  believers :  Be  thou 
an  example  of  the  believers,  and  that,  1. 
In  word,  or  speech  ;  look  that  thy  discourse 
be  wise  and  instructive,  not  idle  and  im- 
pertinent, much  less  frothy  and  profane, 
but  let  something  for  edification  always 
drop  from  thy  lips.  2.  Jn  conversation, 
look  that  thy  gravity  be  beyond  thy  years, 
make  up  in  thy  deportment  what  is  want- 
ing in  thy  age  ;  observe  a  just  equality, 
neither  be  too  amusing  nor  too  prostrate, 
behave  not  thyself  neither  above  nor  be- 
low thyself.  3.  In  charity,  show  benevo- 
lence and  exercise  beneficence  towards  all 
mankind,  according  to  thy  ability  and  op- 
portunity :  nothing  gives  a  minister  a  great- 
er advantage  for  the  success  of  his  labours 
than  charitable  distributions  ;  this  gives  us 
a  throne  in  the  hearts  of  our  people,  when 
wisely  managed.  4.  In  spirit,  that  is,  in 
zeal  and  warmth  of  spirit,  in  fervency  and 
affection,  in  an  active  and  sprightly  zeal  for 
the  glory  of  God  and  the  good  of  souls, 
such  a  zeal  as  may  render  thee  industrious 
in  feeding,  governing,  and  instructing  thy 
flock.  5.  In  faith,  that  is,  in  fidelity  to, 
and  constancy  in,  the  true  religion,  not  en- 
during either  to  be  huffed  or  wheedled  out 
of  the  truth  ;  for  it  is  a  sacred  depositum, 
an  holy  treasure,  which  we  must  transmit 
to  our  posterity,  as  our  forefathers  did  to 
us  witli  tiieir  precious  blood.  6.  Inpuriti/, 
in  chastity  and  cleanliness,  abstaining  from 
sensual  lusts,  from  wantonness  and  worldly- 
niindedness  ;  choose  spiritual  delights  nosv, 
for  they  are  the  entertainment  which  we 
must  live  upon  to  eternal  ages.  By  all 
this  we  see  how  much  it  is  in  a  minister's 
own  power  to  procure  a  due  estc'cm  to  him- 
self, at  least  to  prevent  his  own  contempt. 


since  an  holy  and  exemplary  deportment, 
faithful  and  constant  labours,  never  fail  to 
do  that  in  some  measure  :  but  if  we  fail 
here,  what  other  methods  soever  we  use,  we 
shall  find  God  making  good  his  threatening, 
1  Sam.  ii.  30.  that  they  which  despise  hun 
shall  be  lightly  esteemed;  nor  will  any 
titles,  dignities,  or  pre-eminences  above 
others,  secure  the  guilty  from  the  efficacy 
of  this  curse,  which  will  cleave  to  their  per- 
sons, yea,  to  their  memories,  like  a  girdle  to 
their  loins. 

13  Till  I  come,  give  attendance 
to  reading,  to  exhortation,  to  doc- 
trine. 14  Neglect  not  the  gift  that 
is  in  thee,  which  was  given  thee  by 
prophecy,  with  the  laying  on  of  the 
hands  of  the  presbytery. 

St.  Paul,  being  uncertain  when  he  should 
see  this  young  labourer  again,  adds  farther 
instructions  to  those  already  given  him. 
And  here,  ].  He  requires  him  to  give  at- 
tendance to  reading,  that  is,  be  diligent  in 
private  reading  the  holy  scriptures,  to  en- 
able him  to  teach,  instruct,  and  exhort 
others,  what  they  ought  to  believe  and 
know,  and  what  they  ought  to  practise  and 
do.  Where  note.  That  the  illuminations 
and  teachings  of  the  Holy  Spirit  must  not 
take  off  any  ministers  from  reading  and 
studying  the  holy  scriptures,  but  we  must 
fit  ourselves  the  better  thereby  to  exhort, 
direct,  and  instruct  others.  2.  He  stirs  up 
and  exhorts  Timothy  not  to  neglect,  but 
to  excite,  to  use,  and  diligently  improve, 
those  eminent  gifts  which  were  given  him 
by  prophecy,  that  is,  according  to  the  fore- 
going prophecies  concerning  him,  and  by 
laying  on  of  the  hands  of  the  presbytery, 
when  he  was  ordained.  Where  note.  That 
the  ceremony  of  laying  on  of  hands  in  or- 
dination, is  very  ancient  and  apostolical  ; 
not  accidental  or  indifferent,  but  a  very  ne- 
cessary rite  in  the  performance  of  that 
service ;  neglect  not  the  gift  which  was 
given  thee,  with  the  laying  on  of  the  hands 
of  the  presbytery.  Note,  2.  That  persons 
ordained  ought,  with  great  care  and  dili- 
gence, to  stir  up  the  gilts  of  God's  Holy 
Spirit  conferred  upon  them  ;  for  negli- 
gence quenches  the  Spirit  of  God  in  them. 

15  Meditate  upon  these  things, 
give  thyself  wholly  to  them  ;  that 
thy  profiting  may  appear  to  all. 

He  exhorted  him  to  read  the  scriptures  be- 


Chap.   IV. 


TIMOTHY. 


631 


fore,  now  lo  meditate  upon  what  lie  read. 
Where  note,  Ttiat  if  those  who  were  in- 
spired, and  divinely  qualified,  must  yet 
road,  meditate,  study  hard,  and  employ 
their  whole  tune  to  fit  themselves  for  the 
ministerial  work,  what  shall  we  think  of  the 
ignorance  and  impudence  of  our  lay-preach- 
ers, who,  without  any  such  divine  qualifica- 
tion, or  without  any  call  or  commission, 
without  giving  themselves  wholly  to  these 
things,  dare  prtsuine  to  teach  the  scriptures, 
when  they  never  understood  them  ;  nay, 
can  hardly  read  them  !  Meditate  on  these 
things,  and  (rive  tht/self  wholUi  to  them. 
Be  in  tlum,  says  the  original,  lay  out  thy 
whole  strength  and  time  in  studying  God's 
will,  and  making  known  thy  people's  duly. 
Three  things  are  here  implicitly  condemned 
in  persons  set  apart  for  the  holy  function. 
1.  Sloth  and  negligence;  it  is  a  painful 
service  we  are  engaged  in,  and  woe  unto  us 
if  we  be  slolhlul  in  business,  if  we  be  spar- 
ing of  our  pains  lor  fear  of  shortening  our 
days,  and  hastening  our  end  ;  verily  the 
lamp  of  our  lives  can  never  burn  out  belter 
than  in  lighting  others  to  heaven.  2.  World- 
ly-mindedness,  1  Pet.  v.  2.  feed  the  flock, 
but  not  for  filthy  lucre :  the  spiritual  man 
must  not  so  mind  earthly  things  as  to  make 
them  his  principal  aim  and  scope  ;  for  if  so, 
he  will  act  accordingly,  and  defeat  all  the 
ends  of  his  ministry.  The  apostles  had  no 
settled  maintenance,  but  their  subsistence  to 
seek  :  yet  were  wholly  in  these  things. 
How  much  should  we  be  so  now,  who 
have  our  maintenance  legally  secured  ! 
How  should  we  seek  the  kingdom  of  God, 
and  the  welfare  of  our  people's  souls,  see- 
ing all  other  things  are  added  to  us,  in 
measure,  though  not  in  excess  !  3.  Incum- 
brance by  worldly  business:  he  that  must 
give  himself  wholly  to  these  things,  what 
leisure  can  he  find  for  magistracy,  for  ma- 
naging law-suits,  for  farming  of  lands,  and 
for  secular  concerns :  we  cannot  make  a 
business  of  two  things  so  widely  diflerent 
from  each  other.  Can  we  be  spiritual  per- 
sons, and  yet  mere  seculars  in  our  thoughts 
and  care  ?  Well  therefore  might  St.  Paul 
say  to  Timothy,  But  thou,  O  vion  of  God, 
fee  these  things,  1  Tim.  vi.  if.  Ob- 
serve lastly.  The  reason  which  the  apostle 
subjoins  why  he  would  have  Timothy  do 
all  this  :  That  his  projitivg  may  appear 
to  all  7/ieti  ;  he  must  read,  meditate,  pray, 
and  study,  that  he  may  improve  and  pro- 
fit himself  •,  though  he  was  inspired,  yet  he 
must  not  rely  upon  the  Spirit's  assistance 
without  his  own  endeavours  :  and  his  im- 


provement by  study  must  appear  not  bare- 
ly to  iiiiiiself,  but  to  others,  to  his  people 
as  well  as  himself,  yea,  to  all  persons;  his 
growth  and  improvement  by  study  and  ex- 
ercise must  be  so  conspicuous,  that  all  his 
flock  may  bear  witness  to  it,  and  bless  God 
for  it.  Meditate  on  these  things,  and 
give  thijself  luholli/  to  them,  that  thy 
profiting  may  appear  unto  all  men. 

16  Take  heed  unto  tiiyself,  and 
unto  the  doctrine  ;  continue  in 
them  :  for  in  doing  this  thou  slialt 
both  save  thyself,  and  them  that 
hear  thee. 

As  if  the  apostle  had  said,  "  Have  a  spe- 
cial regard  to  the  piety  of  thy  life,  and  to 
the  purity  of  thy  doctrine,  and  this  conti- 
nually ;  so  shall  thou  do  what  lieth  in 
thee,  to  save  both  thine  own  soul,  and  the 
souls  of  all  thy  people."  1.  Take  heed 
unto  thyself.  Our  lives  must  be  such  as 
become  ministers  of  God,  and  preachers  of 
righteousness  ;  for  the  eyes  of  God  and  the 
whole  world  are  upon  us ;  the  observing 
eye  of  God,  the  censorious  and  insidious 
eye  of  the  world,  who  will  charge  the  mis- 
carriages of  a  single  person  upon  the  whole 
order,  and  condemn  all  for  the  faults  of 
one  :  therefore  let  every  one  take  heed  un- 
to himself;  the  honour  of  our  profession 
requires  it,  the  conscience  of  our  duty  chal- 
lenges it,  a  due  regard  to  the  glory  of  God  and 
our  own  reputation  commands  it.  2.  Take 
heed  unto  thy  doctrine,  that  it  be  the  pure 
and  uncorrupted  word  of  God,  expounded 
agreeably  to  the  sense  of  the  ancient  church, 
and  of  our  own  church  in  particular, 
which  has  with  the  greatest  care  followed 
the  ancient  pattern  :  many  errors  are  abroad 
in  the  world,  which  have  adulterated  the 
truths  of  the  gospel  ;  it  is  therefore  pru- 
dential and  necessary,  that  the  ministers  of 
God  keep  at  a  great  distance  from  every 
opinion  which  looks  like  heretical,  and  not 
to  come  within  the  reach  of  suspicion  :  it 
is  not  enough  for  us  to  be  innocent,  unless 
we  appear  so.  Note  farther.  The  order  of 
the  words  :  St.  Paul  bids  Timothy  first  to 
take  heed  of  his  life,  and  next  to  his  doc- 
trine ;  not  first  to  his  doctrine,  and  then 
to  his  life  :  Take  heed  to  thyself,  and  to 
thy  doctrine.  Because  the  success  of  our 
doctrine  depends  upon  the  goodness  of  our 
lives ;  it  is  this  must  render  our  doctrine 
operative  and  effectual  ;  this  is  the  princi- 
pal thing  ;  we  must  do  as  well  as  teach  : 
for  who  will  believe  him  in  the  pulpit,  who 
2  M  2 


532 


contradicts  himself  io  his  conversation  ? 
therefore  take  heed  to  thyself  and  to  thy 
doctrine.  Note  lastly,  The  great  beneiit 
of  this  course,  and  the  blessed  advantage  of 
it  :  we  shall  save  ourselves,  deliver  our 
own  selves  by  our  diligence  and  care  ;  for 
the  faithful  nurse  shall  be  paid,  though  the 
child  die  at  the  breast ;  and  not  only  our- 
selves, but  our  people  also  ;  thein  that  hear 
us  :  that  is,  "  We  shall  do  our  utmost,  and 
ail  that  lieth  in  us,  to  save  the  souls  that 
are  committed  to  us,  that  they  may  be 
our  crown  of  rejoicing,  in  the  presence  of 
our  Lord  Jesus  Christ,  at  his  coming." 
God  will  pronounce  us  pure  and  innocent 
from  the  blood  of  all  men  ;  and  if  our  peo- 
ple perish,  their  blood  will  be  upon  their 
own  heads;  which  God  avert  for  his 
mercy's  sake.     Amen. 

CHAP.  V. 

"OEEUKE  not  an  elder,  but  intreat 
him  as  a  father  ;  and  the 
younger  men  as  brethren  ;  2  The 
elder  women,  as  mothers  ;  the 
younger  as  sisters,  with  all  purity. 

Our  apostle  here  directs  Timothy  how  to 
manage  rightly  that  great  and  important 
duty  of  ministerial  reproof :  if  aged  persons, 
elders  in  office,  or  elders  in  age,  do  trans- 
gress, they  must  be  rebuked,  not  magisteri- 
ally, but  fraternally,  with  humility  and  gen- 
tleness, according  to  their  years ;  not  with 
austerity  and  roughness.  The  elder  ?nen 
as  fathers,  the  elder  women  as  mothers, 
both  with  just  deference  and  due  respect: 
the  younger  also  must  not  be  treated  with 
contempt,  but  with  gentleness  ;  the  young- 
er vnn  as  brethren,  the  younger  women 
as  sisters,  both  without  pride  and  fierceness : 
and  v.'ith  all  purity,  shunning  all  levity 
and  vvantonness,  and  eschewing  all  that  sa- 
voureth  of  immodesty  or  unchastity  in 
thought,  speech,  look,  or  behaviour.  Learn 
hence.  That  although  the  ministers  of  God 
must  not  flatter  or  favour  any  persons,  to 
the  prejudice  either  of  truth  or  holiness,  yet 
must  they  put  a  difference  between  persons 
in  their  reproof ;  they  must  not  deal  with 
the  aged  as  they  deal  with  the  younger, 
(when  we  speak  reproof,  we  must  also  speak 
respect  to  the  ancient  spiritual  fathers,)  no 
more  than  natural  children  must  behave 
themselves  proudly  against  the  ancient,  and 
basely  against  the  honourable. 

3  Honour  widows  that  are  widows 


TIMOTHY.  Chap.  V. 

indeed.  4  But  if  any  widow  have 
children  or  nephews,  let  them  learn 
first  to  shew  piety  at  home,  and  to 
requite  their  parents  :  for  that  is 
good  and  acceptable  before  God. 
5  Now  she  that  is  a  widow  indeed, 
and  desolate,  trusteth  in  God,  and 
continueth  in  supplications  and 
prayers  night  and  day.  G  But  she 
that  liveth  in  pleasure  is  dead  while 
she  liveth.  7  And  these  things  give 
in  charge,  that  they  may  be  blame- 
less. 

Our  apostle  proceeds  to  give  Timothy 
directions  concerning  widows,  particularly 
those  who  were  to  be  maintained  by  the 
church's  charity,  and  to  live  upon  it.  Note, 
L  The  persons  who  were  to  be  relieved 
and  supported  by  the  church's  charity  :  wi- 
dows indeed ;  that  is,  such  widows  as 
were  desolate,  being  deprived  both  of  hus- 
band and  maintenance  at  once  ;  and  hav- 
ing neither  children,  nor  grand-children, 
nor  near  relations,  in  a  capacity  to  relieve 
them ;  and  they  were  also  such  as  were 
resolved  to  continue  in  widowhood  :  these 
he  required  should  be  honoured,  that  is. 
have  respect  shown  them,  maintenance  al- 
lowed them, employment  provided  for  them, 
to  visit  the  sick  and  poor,  and  give  notice 
of  their  wants  to  the  church,  and  to  spend 
their  time  in  the  exercise  of  devotion,  trust- 
ing in  God  :  Continue  in  supplieation  and 
prayer  night  and  day.  Note,  2.  That 
such  widows  as  had  children  and  near  rela- 
tions, were  to  be  taken  care  for,  by  them, 
and  not  by  the  church  ;  Let  them  learn 
to  shew  piety  at  home,  that  is,  relieve  their 
own  relations  before  they  show  kindness  to 
strangers,  or  before  the  church  be  burden- 
ed with  them ;  where  the  original  word 
is  very  emphatical  and  significative.  Let 
them  exercise  religion  and  godliness  towards 
their  own  house  ;  implying,  that  to  extend 
our  charity  to  our  nearest  relations  is  a 
duty  in  the  first  place,  and  to  perform  it 
with  cheerfulness  is  an  act  of  religion  and 
godliness,  and  that  it  is  in  vain  to  pretend 
to  religion,  if  we  see  a  relation  in  want, 
and  are  able,  but  unwilling,  to  relieve  them. 
Note,  3.  The  character  which  St.  Paul  gave 
of  some  widows  in  his  time  :  they  lived  in 
pleasure  ;  with  the  censure  which  he  pass- 
ed upon  them,  namely,  that  they  were  dead 
whilst  Ihey  lived :  she  that  hvelh  in  pleasure, 
that  is,  licentiously,  sportingly,  wantonly, 


Chap.  V. 


I  TIMOTHY. 


533 


profusely,  lo  Ihedishonour  of  her  husband's 
memory,  and  her  own  personal  disgrace,  she 
is  dtad  in  sin,  dtad  to  Christ  and  his  holy 
religion,  whilst  ^he  lives  in  the  world  ;  and 
so  is  not  to  be  looked  upon  by  the  church 
as  a  vital  member  of  it,  much  less  to  be 
maintained  by  the  church's  charity.  This 
is  what  St.  Paul  thought  needful  to  give 
Timothy  in  charge  concerning  widows,  that 
so  they  might  be  found  blameless,  and 
without  scandal  to  religion. 

8  IJut  if  any  provide  not  for  his 
own,  and  sj)efiaily  for  those  of  his 
own  house,  he  hath  denied  the  faith, 
and  is  worse  than  an  infidel. 

That  is,  "If  any  professing  Christianity, 
and  having  ability,  provides  not  for  his  own 
kindred,  but  especially  /o/'  those  of  his  otni 
house,  as  parents  or  children,  he  liveth  so 
contrary  to  the  christian  faith,  that  in  ef- 
fect lie  denies  it,  and  is  worse  than  an  in- 
fidel, who  ordinarily  take  care  of  their  pa- 
rents, and  make  provision  for  their  poor  re- 
Uitions."  The  old  heathens  had  this 
amongst  tliem  as  an  universal  principle  of 
nature,  to  honour  the  gods,  and  provide  for 
their  parents  ;  affirming,  that  no  man  can  do 
any  thing  more  acceptable  to  the  gods  than 
by  heaping  favours  upon  their  parents  ; 
and  that  nothing  can  be  a  greater  evidence 
of  atheism  and  impiety,  than  to  neglect  and 
despise  them.  Learn  hence.  That  it  is  most 
unnatural  to  be  hardened  against  those  lo 
whom  we  stand  engaged  by  near  relation 
or  natural  bonds  ;  the  light  of  nature  leach- 
es infidels  much  better. 

9  Let  not  a  widow  be  taken  into 
the  number  under  threescore  years 
old,  having  been  the  wife  of  one  man. 
10  Well  reported  of  for  good  works  ; 
if  she  have  brought  up  children,  if 
she  have  lodged  strangers,  if  she 
have  washed  the  saints'  feet,  if  she 
have  relieved  the  afflicted,  if  she  have 
diligently  followed  every  good  work. 

Our  apostle  had  given  directions  concern- 
ing such  widows  as  were  to  be  maintained 
by  the  cliurch's  charity  in  the  preceding 
verses  ;  he  speaks  now  of  such  widows  as 
were  to  be  admitted  into  the  church's  ser- 
vice, under  the  name  of  deaeonesses,  whose 
office  it  was  to  take  care  of  the  aged  and 
impotent,  lo  be  slaved  monitors  of  the 
younger  women,  to  atknd  poor  women  in 
labour,  and  to  assist  at  the  baptism  of  the 


female  sex.  St.  Paul  advises,  that  none 
be  admitted  under  threescore  years  of  age, 
and  none  that  was  divorced  from  one  hus- 
band, and  married  another  :  Let  not  a  wi- 
doxv  be  taken  into  the  number,  ttiat  is,  of 
church  widows  or  deaconesses,  under  three- 
score 1/ears  old,  having  been  the  wife 
of  one  man  only.  Next,  St.  Paul  lays 
down  the  general  and  particular  qualifica- 
tions of  such  widows  as  should  be  elected 
into  the  church's  service  ;  the  general  qua- 
lification is  fruitfulness  in  good  works  :  If 
she  have  diligentli/  followed  everi/  good 
■work.  Where  note.  It  is  not  her  age  alone, 
nor  her  poverty  alone,  but  her  christian  be- 
haviour before  all,  that  gave  her  a  right  to 
the  church's  service  and  maintenance.  The 
particular  qualifications  follow  :  if  she  has 
brought  tip  children  religiously,  if  she 
hath  lodged  strangers  or  christian  travel- 
lers hospitably,  if  she  has  condescended  to 
the  meanest  offices,  not  disdaining  to  xvash 
the  very  feet  of  poor  christians  in  their 
journeyings  ;  if  according  to  her  ability  she 
has  done  all  the  good  she  possibly  could, 
though  much  short  of  what  she  desired. 
Note  here.  That  in  those  hot  countries  per- 
sons travelled  on  foot,  and  without  shoes, 
wearing  only  sandals,  and  having  few  or  no 
inns  for  entertainment,  or  but  little  money 
to  defray  travelling  charges,  it  was  a  very 
great  work  of  pious  charity  to  entertain 
christian  strangers,  to  receive  and  lodge 
them  in  their  houses,  to  wash  and  cool,  re- 
fresh and  cleanse  their  feet,  and  to  admi- 
nister to  their  necessities ;  such  widows  as 
are  thus  qualified  he  directs  may  be  taken 
into  the  church's  service,  and  partake  of 
her  maintenance. 

11  But  the  younger  widows  re- 
fuse :  for  when  they  have  begun  to 
wax  wanton  asfainst  Christ,  they  will 
marry  ;  12  Having  damnation,  be- 
cause they  have  cast  off  their  first 
faith.  13  And  withal  they  learn  to~ 
be  idle,  wandering  about  from  house 
to  house  ;  and  not  only  idle,  but 
tattlers  also,  and  busy-bodies,  speak- 
ing   thinss    which    they   ought   not. 

14  I  will  therefore  that  the  younger 
women  marry,  bear  children,  guide 
the  house,  give  none  occasion  to  the 
adversary     to    sjieak   reproachfully. 

15  For  some  are  already  turned 
aside  after  Satan.  IC  If  any  man 
or   v\'oman    that   believoth    have  wi- 


534 


I  TIMOTHY. 


Chap.  V. 


tlows,  let  them  relieve  them,  and  let 
not  tlie  churclj  be  charged  ;  that  it 
may  relieve  them  that  are  widows 
indeed. 

Next  he  tells  him  wiiat  sort  of  widows 
he  would  have  him  refuse  and  reject,  and 
by  no  means  admit  into  the  number  of 
deaconesses,  or  the  church's  servants ; 
namely,  the  younger  undu-ws,  who  were 
not  past  child-bearing  ;  and  therefore  wax- 
ing  ■wanton  against  Christ,  would  marry  ; 
that  is,  growing  weary  of  the  church's  ser- 
vice, and  despairing  of  marriage  in  the 
church,  would  revolt  from  the  faith,  and 
marry  some  infidel  out  ot  the  church.  Hav- 
ing daniuation  ;  that  is,  committing  a  sin 
worthy  of  damnation,  and  bringing  them- 
selves into  a  ilamnable  condition.  Be- 
cause they  renounce  their  frst  faith, 
which  they  made  profession  of  when  they 
were  baptized,  turning  apostates  to  please 
their  infidel  husbands,  which  the  apostle 
calls  a  turning  after  Satan,  ver.  15.  to  the 
great  scandal  of  Christianity.  Observe 
next.  Our  apostle  shows  that  such  young 
widows  are  usually  idle,  wandering  about 
from  house  to  house,  prying  into  and  tat- 
tling about  other  folks'  matters  ;  to  avoid 
all  which  he  advises  the  young  women, 
and  particularly  the  younger  widows,  to 
marry  and  serve  God  in  a  conjugal  rela- 
tion, bearing  and  bringing  up  their  children, 
guiding  their  families,  and  giving  no  occa- 
sion to  the  enemies  of  religion  to  reproach 
either  it  or  themselves.  From  all  which  we 
may  note,  That  celibacy,  or  a  single  life,  is 
no  such  state  of  holiness  and  perfection  as 
the  church  of  Rome  would  persuade  us  : 
we  see  here  it  has  its  temptations  and  snares, 
and  those  not  a  few  nor  small  ;  and  that 
our  apostle  in  some  cases,  and  to  some  per- 
sons, recommends  a  married  life  before  it. 
Observe  lastly,  For  a  close  of  his  discourse 
concerning  widows,  he  advises,  that  if  any 
christian  have  any  helpless  widow  of  his 
own  family,  or  amongst  his  relations,  that 
he  relieve  and  maintain  her,  if  he  be  able, 
and  not  cast  her  upon  the  charity  of  the 
church,  lest  there  be  not  a  sufficiency  to 
supply  the  wants  of  such  as  are  widows  in- 
deed, aged  and  helpless :  for  any  to  eat  the 
poor's  bread,  who  are  not  poor,  and  to 
whom  it  does  not  belong,  is  robbery. 

17  Let  the  elders  that  rule  well 
be  counted  worthy  of  double  honour, 
especially  they  who  labour  in  the 
word  and  doctrine. 


Our  apostle  proceeds  next  to  give  Timo- 
thy directions  concerning  elders  ;  not  old 
men  in  years,  but  elders  in  office,  such  as 
were  employed  in  the  governing  of  the 
church,  and  over  and  above  that  service, 
laboured  even  unto  weariness  in  preaching 
of  the  word,  and  expounding  the  christian 
doctrine,  requiring  that  double  honour  be 
given  unto  such.  Note  here,  1.  The  el- 
ders' work  and  duty  declared  ;  to  rule 
well :  wisely  to  preside  over,  and  discreetly 
to  govern,  the  church  of  Christ  ;  also  to  la- 
bour in  the  word  and  doctrine ;  to  take 
pains  :n  preaching  the  gospel  upon  all  oc- 
casions: those  that  are  advanced  to  the 
highest  eminency  in  the  church  will  not 
think  themselves  above  this  part  of  their 
duty.  Note,  2.  The  honour  and  respect 
challenged  on  their  behalf:  double  honour 
is  their  due,  namely,  an  honour  of  reverence, 
and  an  honour  of  maintenance,  and  a  dou- 
ble measure  of  either ;  some  think  it  an 
allusion  to  the  first-born,  who  was  the  priest 
of  the  family,  and  had  a  double  portion 
amongst  his  brethren;  the  Levites  succeed- 
ed them,  and  the  ministers  of  the  gospel 
these;  who,  when  laborious  in  governing 
and  teaching  the  church  of  Christ,  deserve 
more  honour  and  better  maintenance  than 
the  unkind  world  is  willing  to  conler  upon 
them  ;  who,  instead  of  double  honour, 
sometimes  deny  them  civil  respect.  Note, 
3.  In  that  the  apostle  styles  the  ministers' 
maintenance,  honour,  it  follows  that  their 
maintenance  is  not  to  be  esteemed  m  the 
nature  of  alms,  but  of  a  tribute  paid  by  an 
inferior  to  a  superior  ;  neither  is  our  main- 
tenance mercenary  wages,  but  such  as 
ought  to  be  given  as  a  testimony  of  honour, 
as  well  as  in  the  nature  of  a  reward.  As 
then  they  are  worthy  of,  let  them  never 
fail  to  receive,  double  honour,  who  rule 
well,  and  also  labour  in  the  word  and 
doctrine. 

18  For  the  scripture  saith,  Thou 
shalt  not  muzzle  the  ox  that  tread- 
eth  out  the  corn.  And,  The  la- 
bourer is  worthy  of  his  reward. 

These  words  evidently  show,  that  by 
honour,  in  the  former  verse,  is  to  be  under- 
stood w/rt//;/f«rt/Ke  ;  a  place  is  here  cited 
out  of  Deut.  xxv.  where  the  law  of  IVIoses 
forbad  the  vnizzling  of  the  ox  that  treadcth 
out  the  corn,  but  allowed  him  feeding  all 
the  time  of  working  :  in  like  manner,  the 
labour  of  the  church's  guides  gives  them  a 
right  to  the  church's  maintenance  and  ho- 


Chap.  V. 


I  TIMOTHY. 


53r) 


nour ;  but  such  as  do  not  labour  have  a 
right  to  neither. 

19  Against  an  elder  receive  not 
an  accusation,  but  before  two  or 
three  witnesses.  20  'I'heni  that  sin 
rebuke  before  all,  that  others  also 
may  fear.  21  I  charge  thee  before 
God,  and  the  Lord  Jesus  Christ,  and 
the  elect  angels,  that  thou  observe 
these  things,  without  preferring  one 
before  another,  doing  nothing  by 
partiality. 

Here  our  apostle  directs  Timothy  how  to 
proceed  in  church  censures  against  open 
otienders  :  which  plainly  shows,  that  there 
was  a  right  of  judging  and  censuring  of- 
fenders in  Timothy,  by  virtue  of  his  office. 
First  then  he  begins  to  acquaint  him  with 
his  duty  in  censuring  an  eider,  and  advises 
him  never  to  admit  an  accusation  against 
such,  without  the  attestation  of  two  or 
three  -witnesses :  because,  1.  It  is  the  in- 
terest of  the  church  of  Christ,  that  the  re- 
putafio'n  of  its  ministers  be  supported.  2. 
Because  prejudiced  persons  will  be  ready  to 
accuse  without  reason.  Conscientious  mi- 
nisters shall  never  want  accusers,  if  false  ac- 
cusers can  but  find  judges  that  are  willing 
to  believe  them  :  therefore  against  an  el- 
der receive  not  an  accusation,  but  before 
two  or  three  -witnesses.  Next  he  advises 
him,  when  there  is  a  just  and  sufficient 
cause  for  censuring  an  elder,  to  do  it  pub- 
licly. Them  that  sin,  that  is,  such  elders 
as  sin,  and  are  convicted  of  it,  and  so  be- 
come scandalous  by  it,  rebuke  before  all  the 
church,  before  all  the  clergy  as  in  a  synod, 
putting  them  to  public  shame,  that  others 
may  fear  to  sin,  seeing  thee  to  punish  so 
publicly  and  impartially.  Lastly,  he  con- 
cludes his  advice  with  a  very  solemn  charge 
to  Timothy,  before  God  and  Christ  and 
the  glorious  angels,  to  observe  these  rules 
of  justice  in  ecclesiastical  judicature,  with- 
out preferring  one  man  before  another, 
doing  nothing  by  a  partial  respect  of  per- 
sons. Learn  hence.  That  so  heinous  is  the 
sin  of  unjust  and  unrighteous  judging,  espe- 
cially in  ecclesiastical  persons,  and  of  such 
fatal  mischief  to  the  church,  that  all  imagin- 
able care  and  caution  ought  to  be  taken  to 
prevent  both  the  sin  and  the  danger  of  it. 
I  charge  thee  before  God,  and  the  Lord 
Jesus  Christ,  that  thou  observe  these 
things. 

22    Lav  hands    suddenly    on    no 


man,  neither  be   |)artaker   of  other 
men's  sins  :  keep  thyself  pure. 

A  twofold  sense  and  interpretation  is 
given  of  these  words.  1.  With  reference 
to  ordination,  and  so  they  are  a  caution  to 
the  governors  of  the  church  to  admit  none 
into  the  sacred  function  hastily,  rashly, 
without  due  examination  and  sufficient 
trial  ;  to  which  are  added  words  of  great 
terror,  Neither  be  partaker  of  other  men's 
sins  ;  which  ought  to  make  a  mighty  im- 
pression on  the  minds  of  those  in  whom  the 
power  of  ordination  is  lodged,  since  the 
words  do  plainly  import,  that  such  as  do 
ordain  any  rashly,  entitle  themselves  to  all 
the  scandal  they  give,  and  are  partakers  of 
their  guilt.  Note  here,  ].  The  nature  of 
the  office  the  ministers  of  Christ  are  or- 
dained to:  to  rule  and  labour  in  the  word 
and  doctrine.  Note,  2.  An  authority  in 
Timothy  to  admit  persons  into  this  office, 
by  laying  on  of  hands.  Note,  3.  The  great 
care  and  caution,  the  heedfulness  and  cir- 
cumspection, necessary  in  admitting  per- 
sons to  this  holy  function.  Lay  hands 
suddenly  on  no  ?nan.  The  welfare  of  the 
church,  the  honour  of  relfgion,  the  salva- 
tion of  men's  souls,  depend  much,  very 
much  upon  those  who  are  admitted  into 
holy  orders.  The  second  interpretation 
given  of  these  words  is,  that  Timothy  is 
liere  directed  how  to  carry  himself  in  cen- 
suring and  absolving  of  penitents  :  as  if  St. 
Paul  had  said,  "  When  thou  hast  justly 
censured  an  offender,  be  not  too  hasty  in 
absolving  of  him,  (for  this  also  was  done 
by  imposition  of  hands,)  until  some  trial 
be  made  of  his  reformation,  lest  by  so  do- 
ing thou  becomest  guilty  of  his  future 
faults  :  but  keep  thyself  pure  from  all  sin, 
whose  office  it  is  to  censure  and  reprove  sin 
in  others."  In  both  these  senses  have  these 
words  been  understood.  Lay  hands  sud- 
denly on  no  man  :  keep   thyself  pure. 

23  Drink  no  longer  water,  but  use 
a  little  wine  for  thy  stomach's  sake, 
and  thine  often  infirmities. 

Note  here,  I.  There  is  a  lawful  use  of 
wine  to  support  nature,  not  to  clog  it  ;  to 
cure  infirmities,  not  to  cause  them  :  drink  it 
Timothy  might  medically,  and  no  doubt 
for  cheerfulness  and  alacrity,  that  the  body 
might  be  more  fit  and  expedite  for  duty  : 
Use  a  little  -wine  for  thy  sto?nach's  sake. 
Note,  2.  That  our  meat  and  drink  should 
be  fitted  for  the  preservation  of  health,  ra- 


536 


TIMOTHY. 


Chap.  Vr. 


ther  than  for  the  gratification  of  our  appe- 
tite ;  the  former  is  christian  duty,  the  lat- 
ter is  brutish  sensuahty.  Note,  3.  That 
the  apostles,  who  had  the  gift  of  healing, 
could  not  make  use  of  it  when  and  upon 
whom  they  pleased  ;  no,  not  upon  them- 
selves, but  must  help  their  own  infirmities, 
in  and  by  the  use  of  ordinary  means.  Thus 
Timothy  here,  drink  no  longer  water  alone, 
but  use  a  little  wine  with  it,  for  thy  sto- 
mach's sake,  and  thine  often  infirmities 
thence  proceeding. 

24  Some  men's  sins  are  open  be- 
forehand, going  before  to  judgment ; 
and  some  men  they  follow  after,  25 
Likewise  also  the  good  works  of 
some  are  manifest  beforehand  ;  and 
they  that  are  otherwise  cannot  be 
bid*. 

St.  Paul  had  just  before  exhorted  Timo- 
thy to  keep  himselt  pure  from  other  men's 
sins,  whether  candidates  or  penitents:  here 
comes  in  subsequent  advice,  in  order  there- 
unto :  as  if  our  apostle  had  said,  "  Timo- 
thy, if  thou  beest  diligent  to  observe,  and 
not  over  hasty  either  in  ordaining  candi- 
dates, or  absolving  penitents,  thou  mayest 
in  some  measure  perceive  who  are  worthy, 
and  who  are  unworthy.  If  thou  layest  thine 
hands  upon  those  who  are  actually  faulty, 
thou  partakest  with  them,  by  being  an  oc- 
casion of  their  sinning;  but  if  thou  canst  not 
discover  their  faultiness  beforehand,  though 
they  afterwards  prove  wicked,  it  is  not  thy 
fault;  God  will  at  length  detect  them,  yea, 
they  will  discover  themselves ;  and  when 
their  faults  are  manifest,  deal  with  them  ac- 
cording to  the  discipline  of  the  church." 
Learn  hence,  1.  That  how  much  soever 
sinners  attempt  the  hiding,  yet  they  cannot 
actually  hide  themselves,  or  their  sinnings, 
from  God's  sight  and  knowledge.  They 
cannot  be  hid,  says  St.  Paul,  though  men  la- 
bour much  to  hide  them.  Oh  !  sinner,  there 
is  no  way  to  hide  thyself  from  God  :  thou 
mayest  by  repentance  hide  thyself  in  God, 
in  the  love,  in  the  favour,  in  the  mercy,  of 
God,  but  from  God  thou  canst  not  be  hid. 
As  the  saints'  good  works  are  open  and  ma- 
nifest in  the  sight  and  to  the  view  of  God, 
so  they  that  are  otherwise  cannot  be  hid. 
Where  can  a  sinner  be  hid  from  him  who 
is  every  where?  Or  what  thing  can  be  our 
covering  from  him,  in  whose  sight  all  things 
are  open  }  Lord !  what  will  it  avail  to 
hide  ourselves  from  men,  when  we  lie 
open  and  manifest  to  the  eye  of  God  ? 
They  that  are  otherwise  cannot  be  hid 


CHAP.  vr. 


T  ET  as  many  servants  as  are  un- 
der  the  yoke  count  their  own 
masters  worthy  of  all  honour,  that 
the  name  of  God  and  his  doctrine 
be  not  blasphemed.  2  And  they 
that  have  believing  masters,  let  them 
not  despise  them,  because  they  are 
brethren  ;  but  rather  do  them  service, 
because  they  are  faithful  and  be- 
loved, partakers  of  the  benefit. 
These  things  teach  and  exhort: 

Our  apostle  having,  in  the  preceding 
chapters,  instructed  Timothy  to  give  the 
necessary  directions  for  the  performance  of 
several  relative  duties,  in  this  chapter  he 
paiticularly  directs  him  to  instruct  chris- 
tian servants  to  the  acceptable  performance 
of  that  great  duty  of  obedience,  which  they 
owe  to  their  respective  masters,  whether  infi- 
dels or  christians.  Christianity  frees  per- 
sons from  sinful  slavery  or  bondage,  but  not 
from  civil  servitude  and  subjection.  Re- 
ligion does  not  level  persons,  but  allows  of 
an  inequality  amongst  men,  superiors  and 
inferiors ;  and  as  it  gives  the  former  a  pow- 
er to  command,  so  it  lays  the  latter  under 
an  obligation  to  obey.  Observe,  2.  The 
general  duty  required  of  all  servants  to- 
wards their  masters,  and  that  is,  to  give 
them  all  the  honour  and  obedience  which  is 
due  in  that  relation  :  let  them  account  their 
masters  worthy  of  all  honour.  What  mas- 
ters ?  1.  Their  infidel  and  unbelieving  mas- 
ters; they  are  required  to  carry  it  duti- 
fully and  respectfully  towards  them.  2. 
Their  believing  or  christian  masters  :  they 
should  not  despise  them  because  they  are 
brethren  ;  for  christian  brotherhood  con- 
sists with  inequality  of  place  and  relation, 
and  wrth  subjection  of  one  person  to  an- 
other :  but  they  ought  to  serve  such  mas- 
ters the  more  readily  and  cheerfully,  be- 
cause brethren  beloved  of  God,  and  par- 
takers of  the  benefit,  namely,  of  redemp- 
tion by  Christ,  and  of  the  sanctifying  grace 
of  God.  Observe  lastly.  The  grand  argu- 
ment which  St.  Paul  uses  to  enforce  the  duty 
of  obedience  upon  all  servants.  That  the 
name  of  God  and  his  doctrine  be  not 
blasphemed  :  that  is,  the  men  of  the  world 
will  reproach  religion,  revile  Christianity, 
and  say  that  it  teaches,  or  allows  at  least, 
that  men  be  stubborn  and  disobedient. 
Where  note.  That  the  poorest  and  meanest 
professor  of  Christianity  may  do  much  good 
or  much  hurt  to  religion  :  some  might  be 


Chap.  VI. 


TIMOTHY. 


537 


ready  to  say,  "  Alas  what  credit  or  discre- 
dit can  a  poor  servant  do  to  religion  >" 
Much  every  way  :  he  may  adorn  the  doc- 
trine of  God  our  Saviour,  Tit.  ii.  9.  by  ins 
christian  behaviour  ;  and  the  name  of  God, 
and  his  doclnne,  may  be  blasphemed  by 
him,  if  he  bencj;ligent  in  his  duly.  None 
are  so  inconsiderable  but  thev  are  capable 
of  serving  the  great  ends  of  religion,  and 
may  honour  God  in  some  measure  ;  and 
are  capable  of  being  honoured  by  him  upon 
earth,  and  with  hini  in  the  highest  heavens. 

— These  things  teach  and  exhort. 
3  If  any  man  teach  otherwise,  and 
consent  not  to  wholesome  words,  even 
the  words  of  our  Lord  Jesus  Christ, 
and  to  the  doctrine  which  is  accord- 
ing to  godliness,  4  He  is  proud, 
knowing  nothing,  but  doting  about 
questions  and  strifes  of  words, 
whereof  cometh  envy,  strife,  rail- 
ings, evil  surmisings,  5  Perverse 
dispntings  of  men  of  corrupt  minds, 
and  destitute  of  the  truth,  suppos- 
ing that  gain  is  godliness  :  from  such 
withdraw  thyself. 

Observe  here,  1.  The  solemn  charge 
which  the  Holy  Ghost  by  St.  Paul  gives  to 
Timothy,  to  teach  and  press  these  relative 
duties  ot  servants  towards  their  masters,  with 
great  zeal  and  atfectionate  earnestness,  T/iese 
things  teach  and  exhort  ;  as  if  our  apostle 
had  said,  '*  They  are  duties  of  great  mo- 
ment, therefore  teach  and  press  them  ear- 
nestly." Doubtless  there  is  much  of  the 
pleasure  and  will  of  God  in  these  com- 
mands, and  the  honour  and  glory  of  God  is 
much  concerned  in  them,  otherwise  the  Spi- 
rit of  God  had  never  been  so  earnest  in  the 
pressing  of  them  ;  the  power  of  holiness  in 
nothing  discovers  itself  more  conspicuously 
than  in  the  performance  of  relative  duties: 
we  are  no  more  really  than  what  we  are  rela- 
tively ;  relative  holiness  islhe  brightest  orna- 
ment of  religion.  Observe,  2.  The  high  cha- 
racter which  St.  Paul  gives  of  this  doctrine, 
which  urges  the  practice  of  these  relative  du- 
ties •  he  calls  what  he  says  and  writes  about 
it.  Wholesome  words,  even  the  words  of  our' 
Lord  Jesus  Christ.  Learn  thence.  That 
the  words  written  by  St.  Paul  in  this  and 
his  other  epistles,  are  the  words  of  our  Lord 
Jesus  Christ,  that  is,  words  agreeable  to  his 
mind  and  will,  written  with  an  eye  to  his 
glory,  promoting  his  honour,  correspondent 
with  and  suitable  to  his  practice  when  here 
on  earth.     Observe,  3.  The  odious  charac- 


ter wherewith  he  brands  those  false  and 
flattering  teachers,  which  preached  contrary 
doctrine  to  what  Jesus  Christ  by  his  apos- 
tles had  delivered  ;  he  charges  them  with 
pride,  ignorance,  envy,  strite,  railing,  evil 
surmising,  and  with  supposing  that  gain 
was  godliness  ;  that  is,  their  end  in  profess- 
ing godliness  was  this,  that  they  might 
make  gain  of  it,  and  get  preferment  by  it, 
making  use  of  religion  only  as  a  block  to 
take  horse  at  :  but  to  make  use  of  religion 
in  policy,  for  worldly  advantage  sake,  is 
the  way  to  be  damned  with  a  vengeance 
for  religion-sake.  Observe  lastly,  St.  Paul's 
advice  to  Timothy  to  withdraw  from  these 
men.  From  such  withdraw  thyself ;  hold 
no  communion  with  them,  maintain  no  dis- 
putes with  them,  for  they  dote  about  ques- 
tions, and  strive  about  words.  Note  he:., 
from  St.  Paul  bidding  Timothy  withdraw 
himself  from  them,  that  it  is  very  evident  that 
he  speaks  of  persons  who  were  then  m  be- 
ing, the  Gnostic  In  ret  i('«,  accord  ins"  to  some; 
the  judaizing  teachers,  in  the  opinion  of 
others  ;  thai  is,  they  of  the  circumcision, 
who  taught  things  which  they  ought  not, 
for  filthy  lucre  sake.  Whoever  they  were, 
St.  Paul's  admonition  to  Timothy,  to  with- 
draw himself  from  such,  teaches  us  that  here- 
tical seducers  are  to  be  shunned  and  avoid- 
ed, rather  than  disputed  with,  as  unfit  for 
our  christian  communion,  and  common 
conversation. 

G  But  godliness  with  contentment 
is  great  gain.  7  For  we  brought 
nothing  into  this  world,  and  it  is 
certain  we  can  carry  nothing  out. 
8  And  having  food  and  raiment,  let 
us  be  therewith  content. 

As  if  the  apostle  had  said,  "  Although 
these  seducers  are  for  making  a  gain  of  god- 
liness, yet  we  know  that  godliness  is  great 
gain,  especially  godliness  with  contentment ; 
with  contentment,  I  say,  which  it  becomes 
us  to  have,  for  we  drought  nothing  into 
the  world  with  us,  and  shall  carry  nothing 
away  with  us  ;  having  therefore  food  and 
raiment,  let  us  be  therewith  content  and 
satisfied."  Learn  hence,  L  That  godliness 
is  the  sincere  practice  of  the  christian  re- 
ligion, so  called,  because  it  directeth  and 
prescribeth  to  us  the  true  and  only  way  of 
v\orshipping  and  serving  God.  Learn,  2. 
That  some  men  suit  their  godliness  with 
their  worldly  ends,  they  make  a  trade  and 
saving  bargain  of  it.  Learn,  3.  That  godli- 
ness, or  the  sincere  practice  of  the  christian 
religion,  is  true  gain,  great  gain,  yea,  the 


638 


I  TIMOTHY. 


Chap.  VI. 


best  gain,  both  for  this  world,  and  that 
wiiich  is  to  come.  Learn,  4.  That  one  great 
point  of  godliness,  is  to  be  content  with 
what  we  iiave,  yea,  though  it  be  only  food 
and  raiment.  Contentment  is  a  sedate  and 
quiet  temper  of  mind  about  outward  things : 
it  IS  the  wisdom  and  will  of  God  not  to 
give  to  all  alike,  but  to  some  more,  to  others 
less,  of  these  outward  comibits;  l)ut  no- 
thing besides  food  and  raiment  is  absoUitely 
necessary,  a  httie  will  suffice  a  contented 
mind  3  he  is  not  rich  that  has  much,  but 
he  that  has  enough:  that  man  is  poor  who 
covets  more,  having  food  and  raiment,  &c. 
Observe  lastly.  The  apostle's  argument  to 
excite  and  move  the  christian  to  tliis  duty  of 
contentment,  without  enlarging  his  desires 
inordinately  after  the  world,  and  the  perish- 
ing satisfactions  of  it.  For  we  brought 
nothing  into  the  world,  and  it  is  certain 
•we  can  cnrrv  nothing  out  ;  where  remark, 
thai  me  note  of  assurance  is  fixed  rather 
to  our  carrying  out  than  to  our  bringing  in  ; 
the  apostle  doth  not  say,  it  is  certain  that 
we  brought  nothing  into  the  world,  and  we 
shall  carry  nothing  out  :  but  he  says,  we 
brought  nothing  in,  and  it  is  certain  we 
can  carry  nothing  out.  The  note  of  as- 
surance is  applied  to  the  latter  ;  for  this  rea- 
son I  conceive,  because  though  all  persons 
come  naked,  and  bring  nothing  with  them 
into  the  world,  yet  abundance  is  put  upon 
them,  and  they  are  born  heirs  to  vast  pos- 
sessions ;  but  it  is  obvious  to  every  eye, 
and  most  indubitably  certain,  that  they 
carry  nothing  away  with  them.  Death  is 
called  an  unclothing  ;  it  unclothes  the  bo- 
dy, disrobing  it  of  all  its  gaudy  and  glorious 
attire  :  yea,  it  unclothes  the  bones ;  our 
flesh  wears  ofT  quickly  in  the  grave.  We 
proverbially  say  of  a  rich  man,  he  has  left 
a  vast  estate,  left  it  behind  him,  carrying 
neither  a  foot  of  land,  nor  a  farthing  of 
money  with  him  ;  therefore  doth  St.  Paul 
add,  it  is  certain  we  can  carry  nothing  out. 

9  But  they  that  will  be  rich,  fall 
into  temptation,  and  a  snare,  and 
into  many  foolish  and  hurtful  lusts, 
which  drown  men  in  destruction  and 
perdition. 

Observe  here,  1.  The  parties  described  : 
Ihey  that  will  be  rich,  that  is,  whether  God 
will  or  no  ;  their  hearts  are  set  upon  the 
world,  they  feel  it  coming,  and  have  it  they 
will,  if  by  any  means,  right  or  wrong,  they 
can  come  at  if,  ask  nobody's  leave,  no, 
not  God  Almighty's  leave,  but   rich   they 


are  resolved  to  be.  Observe,  2.  Their  dan- 
ger represented  :  they  fall  into  temptation 
and  a  snare,  and  many  foolish  lusts,  &c. 
Learn  hence,  That  a  will  and  resolution  to 
be  rich,  is  the  occasion  of  much  mischief 
to  those  that  cherish  and  allow  it  in  them- 
selves ;  a  will  to  be  rich,  is  to  make  riches 
our  principal  business,  our  main  scope,  our 
great  work,  to  pursue  the  world  with  the  full 
bent  of  our  wills  :  now  the  bent  of  our 
wills  is  discovered,  first,  by  intention,  se- 
condly, by  industrious  prosecution  ;  when 
the  mind  is  wholly  intent  upon  getting 
wealth,  and  unwearied  industry  and  en- 
deavour is  found  in  the  pursuit  of  it.  Now 
this  is  to  make  a  god  of  the  world  ;  for  that 
which  is  a  man's  aim,  design,  and  end,  is 
his  chief  good,  and  that  which  is  our  chief- 
est  good  is  God.  Theij  that  will  be  rich, 
4'c.  Learn,  2.  That  an  hot  and  over 
eager  pursuit  of  the  world  lays  a  man  open 
to  endless  temptations,  so  that  it  is  not  only 
difficult,  but  impossible,  to  keep  his  inno- 
cency  ;  and  that  being  irrecoverably  lost, 
drowns  a  man  in  perdition  and  destruction. 

30  For  the  love  of  money  is  the 
root  of  ail  evil  ;  which  while  some 
coveted  after,  they  have  erred  from 
the  faith,  and  pierced  themselves 
through  with  many  sorrows. 

Here  we  have  the  nature  of  covetousness, 
the  evil  and  sin  of  covetousness,  and  the 
mischief  and  hurt  of  it  declared.  Observe, 
1.  The  nature  of  it:  it  is  an  inordinate 
love  of  money,  an  insatiable  desire  after 
wealth.  Observe,  2.  The  evil  and  sinful- 
ness of  it :  it  is  a  root  of  sin.  The  root  of 
all  evil ;  the  fruit  of  all  sin  grows  from 
this  root,  distrustful  care,  tormenting  fear, 
anger,  malice,  envy,  deceit,  oppression, 
bribery,  perjury,  vexatious  lawsuits,  and  the 
like;  nay,  farther,  covetousness  is  the  root 
of  heresy  in  judgment,  as  well  as  of  ini- 
quity  in  practice.  They  have  erred  from 
the  faith  ;  that  is,  in  point  of  doctrine,  as 
well  as  in  practice  ^i  it  makes  a  man  believe, 
as  well  as  act,  against  the  rule  of  faith,  for 
filthy  lucre.  Observe,  3.  The  mischief  and 
hurt  of  covetousness  declared  :  it  pierces, 
it  pierces  through  with  sorrows,  yea,  with 
many  sorrows.  But  whom  doth  it  pierce  ? 
First,  others  ;  it  pierces  the  poor,  the  needy, 
the  widow,  the  fatherless,  all  that  fall  with- 
in the  reach  of  its  griping  hand  ;  nay,  it 
doth  not  spare  its  own  master,  or  slave  ra- 
ther, but  pierces  him  :  They  pierce  them- 
selves through,  says  the  aposlle,  with 
many  sorrows,  with  many  more,  and  much 


Chap.  VI. 


I  ThMOTHY. 


539 


worse  sorrows,  Ihan  they  pierce  otliers  with. 
Riches  ill  gotten,  by  covetousness  or  op- 
pression, instead  of  making  their  owners 
iieartily  merry,  make  their  consciences  ache, 
and  give  them  many  a  stitch  in  their  side. 
None  can  tell  what  gall  and  wormwood 
springs  trom  this  bitter  root,  both  to  tliem- 
selves  and  others :  The  love  of  money  is 
the  root  of  all  evil ;  which  while  some 
covet  after,  thci/  err  from  the  faith, 
pitrcing  themselves  through  with  many 
sorrows.  It  is  the  root  of  all  evil,  of  sin, 
and  also  of  trouble  and  disquiet. 

11  But  thou,  O  man  of  God,  flee 
these  things;  and  follow  after  right- 
eousness, godliness,  faith,  love,  pa- 
tience, meekness. 

Observe  here,  1.  The  apostle's  compel- 
lation,  or  the  title  given  to  Timothy,  Thou, 
()  man  of  God  :  it  is  a  title  borrowed  from 
the  Old  Testament,  where  it  is  frequently 
given  to  the  prophets,  who  revealed  the 
mind  and  will  of  God  to  the  people.  Now 
by  giving  it  to  Timothy,  the  apostle  inti- 
mates his  duty  to  him,  to  contemn  the  world, 
and  flee  the  eager  pursuit  of  riches.  As  if 
the  apostle  had  said,  "  O  Timothy  !  thou 
art  a  minister,  and  a  man  of  God,  solemnly 
dedicated  to  his  service,  and  devoted  en- 
tirely to  his  glory  ;  see  then  that  thou  ab- 
hor and  avoid  that  detestable  sin  of  covet- 
ousness. Heavenly  truths  are  the  subjects 
of  thy  daily  study  ;  Oh  !  let  not  earthly 
things  be  the  object  of  thy  chiefest  delight 
and  love  :  but  follow  after  spiritual  riches, 
namely,  righteousness  and  godliness,faith 
and  love,  patience  and  meekness  ;  that 
godliness  which  gives  contentment  with 
food  and  raiment,  that  faith  which  assures 
us  of  a  better  and  more  enduring  substance, 
that  righteousness  or  justice  which  requires 
us  to  let  every  man  enjoy  his  own,  that 
love  which  makes  us  willing  to  distribute, 
that  patience  which  makes  us  willing  to 
submit  to  a  low  condition,  that  meekness 
which  suppresses  wrath  against  those  that 
are  injurious  to  us.  All  these  virtues  and 
graces  are  necessary  to  thee  as  a  minister  of 
God  ;  they  are  cerlaiuly  indications  of  a 
mind  free  from  covetousness,  and  infallible 
preservations  from  it." 

12  Fight  the  good  fight  of  faith, 
lay  hold  on  eternal  life,  whereunto 
thou  art  also  called,  and  hast  pro- 
fessed a  good  profession  before  ma- 
ny witnesses. 


Tlie  whole  verse  is  an  allusion  to  the 
Olympic  games,  particularly  to  that  of 
racing,  where  the  garland  or  crown  being 
hung  up  at  the  end  o(  the  goal,  he  that 
came  first  did  lay  hold  of  it,  and  take  it  to 
himself  ;  and  because  these  games  "ere  per- 
formed in  the  sight  of  many  spectators,  the 
apostle  continues  the  allusion,  and  says, 
Timothy  had  before  many  witnesses  pro- 
fessed his  readiness  to  suffer  for  the  laith. 
The  sense  of  the  apostle  in  this  adviee  seems 
to  be  this  :  "  Fight  the  good  fight  of 
faith  ;  go  on  by  faith  to  overcome  all 
temptations  and  dithcullies  ;  press  toward 
the  mark,  till  thou  lay  hold  on  the  prize, 
which  is  eternal  life  :  to  which  spiritual 
welfare  and  christian  race  thou  gavest  in 
thy  name,  when  being  baptized  and  or- 
dained, thou  madest  a  public  prolession  of 
the  faith  before  many  witnesses." 

13  I  give  thee  charge  in  the  sight 
of  God,  who  quickeneth  all  things, 
and  before  Christ  Jesus,  who  before 
Pontius  Pilate  witnessed  a  good  con- 
fession, 14  That  thou  keep  this 
commandment  without  spot,  unre- 
bukeable,  until  the  appearing  of  our 
Lord  Jesus  Christ  :  15  Which  in 
his  times  he  shall  show,  tuho  is  the 
blessed  and  only  Potentate,  the 
King  of  kings,  and  Lord  of  lords  ; 
16  Who  only  hath  immortality, 
dwelling  in  the  light  which  no  man 
can  approach  unto  ;  whom  no  man 
hath  seen,  nor  can  see  :  to  whom 
be  honour  and  power  everlasting. 
Amen. 

Observe  here,  what  a  solemn  adjuration 
and  vehement  charge  is  given  to  Timothy, 
by  our  apostle,  to  watch  and  guard  against 
the  sin  of  covetousness,  and  avoid  the  eager 
pursuit  of  worldly  wealth  :  I  charge  thee 
before  God  and  Christ,  that  thou  keep  this 
commandment  spotless  and  unrcbukcable, 
until  the  coming  of  Christ,  and  mayest  be 
found  such  at  his  appearing.  Observe,  2. 
What  a  glorious  display  our  apostle  here 
makes  of  the  adorable  attributes  of  God  ; 
he  styles  him  the  God  that  (juickencth  all 
things,  that  is,  all  things  that  have  or  shall 
have  lite;  the  blessed  and  only  Potentate, 
because  all  power  is  essential  in  him,  and 
derived  from  him ;  who  only  hath  immor- 
tality, that  is,  an  original,  primitive,  sim- 
ple,   independent,    essential    immortality. 


540 


TIMOTHY. 


Chap.  VI. 


that  is  only  proper  and  peculiar  to  God  ; 
he  only  is  essentially  and  necessarily  of 
himself  immortal  ;  dwelling  in  the  light 
which  is  inaccessible,  and  none  can  ap- 
proach unto  ;  and  -whom  no  ?)ian  hath 
seen,  nor  can  see.  God  is  invincible  in 
his  essence ;  he  is  not  to  be  seen  by  a-ny 
mortal  eye  on  earlh,  the  eye  of  faith  sees 
him  only  here  ;  nay  he  is  not  to  be  seen  by 
any  glorified  eye  in  heaven,  in  his  divine 
essence  ;  the  nature  and  essence  of  God 
never  was  seen,  nor  shall  be  seen.  But  we 
are  by  the  sight  of  God  in  heaven,  to  un- 
derstand a  more  clear  and  full  manifesta- 
tion of  God  unto  us,  even  so  far  as  our 
glorified  natures  can  bear  it  ;  it  will  be 
abundantly  beyond  expression,  yea,  be- 
yond our  comprehension.  Observe,  3. 
The  testimony  which  the  holy  apostle 
bears  to  our  Lord  Jesus  Christ  when  here 
on  earth,  that  before  Pontius  Pilate  he 
"witnessed  a  good  confession  ;  that  is,  he 
did  not  deny  the  truth  to  save  his  life,  bat 
gave  all  his  ministers  and  people  an  exam- 
ple of  courage  and  constancy  in  owning 
the  truth,  and  sealing  it  with  his  blood. 

17  Charge  them  that  are  rich  in 
this  world,  that  they  be  not  high- 
minded,  nor  trust  in  uncertain  rich- 
es, but  in  the  living  God,  who  giv- 
eth  US  richly  all  things  to  enjoy  ; 
18  That  they  do  good,  that  they  be 
rich  in  good  works,  ready  to  distri- 
bute, willing  to  comnuinicate  ;  19 
Laying  up  in  store  for  themselves  a 
good  foundation  against  the  time  to 
come,  that  they  may  lay  hold  on 
eternal  life. 

Our  apostle  having  in  a  very  solemn 
manner  exhorted  Timothy  to  avoid  that 
dangerous  sin  of  covetousness  himself,  in 
the  foregoing  verses,  he  doth  in  these  verses 
require  him  to  lay  the  same  charge  upon 
others,  particularly  upon  worldly  rich  men  : 
Charlie  them  that  are  rich.  Observe  here, 
r.  Timothy's  duty,  not  barely  to  exhort 
and  leach,  but  to  charge  and  command. 
True,  the  ministers  of  Christ  are  servants  to 
their  people  ;  but  servants  to  their  souls,  not 
to  their  wills,  much  less  to  their  lusts  :  there 
is  an  authority  in  our  office,  which  em- 
powers us  to  command  for  God,  as  well  as 
to  entreat.  Observe,  2.  The  subject  of  this 
charge  :  them  that  are  rich  in  this  world. 
Mark,  no  man  is  forbidden  to  be  rich,  nor 
yet  to  use  such  lawful  means  by   which. 


through  God's  blessing  thereupon,  men 
may  be  rich  :  but  rich  men  need  a  charge  ; 
they  want  plain  dealing  from  ministers,  be- 
cause they  meet  with  so  little  of  it  from 
other  men  ;  for  some  flatter  them,  others 
fear  them  :  God's  ministers  ought  surely  to 
deal  faithfully  with  them.  Observe,  3.  The 
charge  itself ;  and  this  is  set  down  nega- 
tively and  affirmatively ;  both,  twofold. 
1.  The  negative  matter  of  the  charge,  IViat 
they  be  not  high-minded  :  pride  of  heart, 
and  haughtiness  of  mind  and  spirit,  is  one 
special  sin  which  great  men  are  subject  to. 
When  God  lifts  them  up  by  his  providence, 
they  lift  up  themselves  by  pride  :  there  is  a 
secret  malignity  in  riches,  when  they  meet 
with  men's  corruptions,  to  lift  them  up 
above  their  due  region  ;  though  neither  the 
wiser,  the  holier,  the  nearer  heaven,  for 
all  their  wealth,  nay,  perhaps  a  great  deal 
nearer  hell  for  the  abuse  of  it,  yet  still  the 
rich  think  high,  look  big,  breathe  scorn, 
talk  with  disdain,  forgetting  that  God  gives 
them  riches  to  exalt  him,  and  not  them- 
selves. Next  part  of  the  negative  charge 
is.  That  they  trust  not  in  uncertain  rich- 
es ;  intimating  that  creature-confidence,  or 
making  an  idol  of  wealth,  is  the  dreadful 
bane  and  ruin  of  some  rich  men  :  their  ac- 
tions say  to  the  gold.  Thou  art  viy  hope, 
and  to  the  fine  gold.  Thou  art  my  confi- 
dence :  but  the  vanity  and  sinfulness  of 
this  appears,  by  the  apostle's  calling  them 
uncertain  riches  ;  uncertain  in  their  abode 
and  continuance  with  us,  uncertain  in  their 
promises  and  pretences  to  us :  we  expect 
more  from  them  than  ever  we  find  in  them. 
Observe,  4.  The  positive  part  of  the  charge; 
1.  To  trust  in  God,  the  living  God,  a  boun- 
tiful God  :  he  giveth  riches  ;  they  buy,  they 
do  not  give,  he  giveth  all  things  ;  all  the 
wealth  in  the  world  cannot  give  a  mouth- 
ful of  air  or  ray  of  light  if  God  withholds 
it.  God  is  the  giver  of  all ;  he  giveth 
richly  all  things  ;  the  most  miserable  man 
cannot  number  the  rich  mercies  which  he 
doth  receive :  and  he  giveth  all  things 
richly  to  enjoy  :  that  is,  he  gives  an  heart 
to  take  and  taste  the  comfort  of  what  he 
gives  ;  he  gives  not  only  possession,  but  fru- 
ition. Riches  can  do  none  of  these  things  ; 
why  then  should  we  trust  in  uncertain 
riches,  and  not  in  the  living  God  ?  Ob- 
serve, 5.  Another  duty  exhorted  to  ;  and 
that  is,  to  imitate  God  in  the  works  of 
bounty  ;  to  do  Pood.  Rich  men  are  to 
make  their  wealth  the  materials  of  good 
works  ;  nay,  they  must  not  only  do  good 
works,  but  be  rich  in  good  xiwrks  ;  as  their 


Cliap.   VI. 


TIMOTHY. 


541 


estate  is  plentiful,  so  must  iheir  charity  be 
proportionable  :  they  must  do  it  copiously, 
be  rich  in  good  xvor/iS  ;  they  must  do  it 
cheerfully,  reacli/  la  distribute,  without 
grudging,  and  without  delay  ;  they  must 
do  it  dirf'usively,  xuillinir  to  conunuincate, 
that  IS,  to  do  as  much  good  to  tiie  communi- 
ty as  possibly  they  can,  upon  principles  of 
humanity,  and  upon  principles  of  Christiani- 
ty also.  Observe,  G.  Tiie  encouragements 
given  to  this  duty.  1.  Thus  to  lay  out 
is  to  lay  up,  and  that  as  in  a  trcasuiy ;  it 
is  like  scattering  of  seed,  in  order  to  an  in- 
crease and  harvest.  2.  Thus  to  lay  out 
upon  others,  is  to  lay  up  for  themselves  ; 
they  have  the  comfort  here,  and  the  re- 
ward hereafter.  3.  It  is  to  lay  up  for  them- 
selves a  foundation  ;  not  by  way  of  merit 
towards  God,  but  by  way  of  evidence  in 
regard  of  ourselves  ;  a  testimony  of  our  re- 
conciliation to,  and  acceptance  with,  God. 
4.  It  is  a  good  foundation  for  the  time  to 
come  :  all  our  glory,  wealth,  and  substance, 
is  no  durable  foundation  ;  here  to-day,  and 
gone  to-morrow  ;  but  good  works  are  a 
bank  in  heaven  ;  all  is  deposited  in  a  safe 
hand  that  we  lay  out  for  God.  5.  It  shall 
be  rewarded  with  eternal  life ;  haying  up 
for  themselves  a  good  foundation  against 
the  time  to  come,  that  they  may  lay  hold 
on  eternal  life.  Now  from  the  whole 
learn,  I.  That  the  wisdom  of  God  has  seen 
fit  to  make  a  great  distinction  between  men 
in  this  world  ;  some  are  poor,  others  rich, 
as  God  sees  best  for  both.  Learn,  2.  That 
some  are  rich  who  are  not  rich  in  this 
world ;  rich  in  faith,  heirs  of  a  kingdom, 
yet  wandering  in  deserts,  dens,  and  caves. 
3.  That  there  are  many  who  are  only  rich 
in  this  world  ;  look  beyond  the  grave,  and 
they  are  poor  men,  miserable  men,  having 
great  possessions  in  this  world,  but  no  pro- 
visions for  the  next.  Learn,  4.  That  the 
great  design  which  all  men,  especially  rich 
men,  should  pursue  and  prosecute  in  this 
life,  is,  how  they  may  in  this  life  secure  and 
lay  hold  of  eternal  life :  blessed  be  God, 
it  may  be  laid  hold  upon  ;  it  is  worth  lay- 
ing hold  upon  ;  it  is  life,  it  is  eternal  life. 
Quest.  But  how  should  we  lay  hold  upon 
eternal  life  ?  Ans.  1.  In  our  judgments; 
by  having  them  convinced  of  the  Iranscen- 
dant  excellency  of  it,  and  by  having  them 
approve   of  the   strictest  conditions   upon 


which  it  is  tendered,  2.  In  our  affections ; 
by  strong  and  vehement  desires  after  eternal 
litis.  3.  In  our  endeavours ;  by  a  diligent 
use  of  all  means  in  order  to  the  obtaining 
of  it,  and  particularly  by  doing  good,  by 
being  rich  in  good  works,  by  being  ready 
to  distribute,  and  willing  to  communicate  : 
for  hereby  shall  we  lay  up  tor  ourselves 
a  good  foundation  against  the  time  to 
come,  and  at  length  lay  hold  of  eternal 
life. 

20  O  Timothy,  keep  tiiat  which  is 
committed  to  thy  trust,  avoiding 
profane  and  vain  babhlings,  and  op- 
positions of  science  falsely  so  called  : 
21  Wliich  some  professing,  have  err- 
ed concerning  the  faitli.  Cirace  he 
with  thee.     Amen. 

Our  apostle  concludes  this  his  epistle  to 
Timothy  with  a  very  passionate  and  pathetic 
exhortation  to  him  ;  that  he  would  main- 
tain the  purity  of  the  doctrine  of  the  gospel, 
and  preach  that  to  his  hearers,  avoiding  all 
idle  speculations  and  philosophical  niceties, 
which  the  heathen  philosophers  admire, 
despising,  in  the  mean  time,  the  plainness 
and  simplicity  of  the  gospel :  and  he  fells 
him  farther,  that  some  christians,  being 
taken  with  this  sort  of  learning,  have  cor- 
rupted Christianity,  turned  heretics,  erring 
concerning  the  faith  ;  to  prevent  which, 
he  begs  for  Timothy  the  grace  of  God,  to 
preserve,  sanctify,  and  save  him.  Learn 
hence.  That  in  the  first  beginnings  of  Chris- 
tianity, the  philosophers,  by  pretences  of 
great  learning,  were  the  greatest  despisers 
and  the  bitterest  enemies  of  Christianity. 
Secondly,  That  the  generality  of  them  were 
taken  up  with  mere  useless  quibbling,  striv- 
ing about  words  and  barren  notions,  instead 
of  necessary  and  useful  knowledge.  Third- 
ly, That  Timothy,  and  every  minister  of 
Christ  with  him,  ought  to  preach  the  gos- 
pel without  any  such  human  mixtures,  in 
the  purity  and  plainness  of  it;  and  the 
people  receive  it  with  a  simplicity  of  mind, 
to  be  guided  and  directed  by  it.  Lastly, 
That  the  sanctifying  and  establishing  grace 
of  God  is  necessary,  and  indispensably 
needful,  to  preserve  both  ministers  and  peo- 
ple stedfast  in  the  faith  of  the  gospel,  and 
to  persevere  in  their  obedience  to  it. 


SECOND    EPISTLE   OF   ST.   PAUL 


TIMOTHY 


It  is  generally  concluded,  that  it  was  not  long:  before  St.  Paul's  death  that  he  wrote  this  Epistle  to  Ti- 
mothy ;  and  some  think  it  was  the  last  epistle  that  ever  he  wrote,  in  which  he  foretells  the  near  ap- 
proach of  his  own  death  and  martyrdom,  chap.  iv.  6,  saying-,  "  I  am  ready  to  be  offered  up,  and  the 
time  of  my  departure  is  at  hand." 

The  design  of  our  apostle  in  this  Epistle  is  twofold  :  to  forewarn,  and  tliereby  forearm,  his  dear  son  Ti- 
mothy against  those  heretics,  seducers,  and  false  teachers,  which  were  then  arising  and  creeping  into 
the  church  ;  and  next,  to  excite  liim  to  the  utmost  care  and  diligence  in  the  faithful  discharge  of  his 
office  ;  exhorting  him  to  prepare  for  sufferings  and  persecutions,  from  his  own  example  set  before  him. 


CHAP.  I. 

TDAUL,  an  apostle  of  Jesus  Christ 
by  the  will  of  God,  according 
to  the  promise  of  life  which  is  in 
Christ  Jesus,  2  To  Timothy,  my 
dearly-beloved  son  :  Grace,  mercy, 
and  peace,  from  God  the  Father 
and  Christ  Jesus  our  Lord. 

In  these  verses  we  have  the  penman  of 
this  epistle  described  ;  by  his  name,  Paul  ; 
by  his  office,  cm  apostle  :  by  the  person 
that  sent  him,  Jesus  Christ ;  by  the  end  of 
his  mission,  to  preach  the  promise  of 
life  ;  that  is,  the  gospel,  in  which  the  pro- 
mise of  life  eternal  is  contained.  Note  here, 
1.  That  it  is  God's  call,  and  not  barely 
God's  permission,  his  commanding  will, 
and  not  barely  his  permitting  will,  which 
must  warrant  a  person's  undertaking  the  sa- 
cred office,  and  prove  him  a  true  minister  of 
Jesus  Christ:  Paul,  an  apostle  by  the  ■will 
of  God.  Note,  2.  That  as  Adam  brought 
the  sentence  of  death  upon  all,  and  the  pro- 
mise of  life  is  made  to  us  in  and  through 
Jesus  Christ  ;  so  that  promise  of  life 
must  have  ministers  to  proclaim  it,  and  to 
preach  this  promise  is  their  proper  work. 
Observe,  2.  The  person  described,  to  whom 
this  epistle  is  directed,  and  that  by  his  name, 
Timothy ;  by  his  relation,  a  son  ;  by  his 
affection,  a  beloved  son,  a  dearly  beloved 
son.  Some  think  St.  Paul  calls  him  his 
son,  because  converted  by  him  to  Christian- 


ity ;  others  because  more  thoroughly  in- 
structed, edified,  and  encouraged,  by  our 
apostle  ;  possibly  because  he  was  assistant 
to  him,  a  co-worker  and  fellow-labourer 
with  him  in  the  work  of  the  gospel,  and  for 
that  reason  most  affectionately  beloved  by 
him.  From  whence  learn.  With  what  fer- 
vour of  sincere  affection  the  ministers  of 
Christ  should  love  one  another,  speak  re- 
spectfully of  each  other,  secure  the  reputa- 
tion one  of  another,  strengthen  each  other's 
hands,  and  encourage  one  another's  hearts, 
in  the  work  of  God.  We  have  little  love 
from  the  world  :  Lord  !  how  sad  is  it  that 
we  should  have  less  one  for  another !  Be- 
hold here  how  St.  Paul's  and  his  assistant 
Timothy's  hearts  were  knit  one  to  another, 
like  father  and  son  ;  to  the  great  reputation, 
as  well  as  successful  furtlierance,  of  the  gos- 
pel. Observe,  3.  The  apostle's  Salutation, 
in  form  of  a  prayer  :  Grace,  mercji,  and 
peace,  from  God  the  Father,  and  Christ 
Jesus  our  Lord.  Learn  hence.  That  all 
spiritual  blessings  flow  from  God  as  the  Fa- 
ther in  Christ  unto  us  ;  and  that  no  grace, 
mercy,  or  peace,  can  be  had  from  God  the 
Father,  but  in,  by,  and  through,  our  Lord 
Jesus  Christ. 

3  I  thank  God,  whom  I  serve 
from  my  forefathers  with  pure  con- 
science,— 

But  how  could  Paul  before  conversion  be 
said  to  serve  the  God  of  his  forefathers  with 
a  pure  conscience,  when  he  was  a  perse- 


Chap.  I. 


II  TIMOTHY. 


543 


cutor,  and  the  chief  of  sinners  ?  Ans.  The 
meaning  is,  that  he  worshipped  the  same 
God,  and  the  only  true  God,  which  his  fore- 
fathers worshipped,  Abraham,  Isaac,  and 
Jacob  ;  and  tliat  lie  worshipped  him  in  sin- 
cerity, according  to  his  conscience,  and  the 
measures  of  light  then  received.  Learn 
lience.  That  the  church  before  Christ  had 
the  same  faith,  the  san:e  object  of  faitli,  and 
worshipped  God,  the  same  God,  under  the 
law,  with  us  under  the  gospel :  I  thank 
God,  "whojn  I  serve  from  my  forefathers. 

— That  without  ceasing  I  have  re- 
membrance of  thee  in  my  prayers 
night  and  day  ; 

Behold  here  the  ministers'  duty,  in  a 
more  especial  manner,  to  be  much  in  praj'- 
er  one  for  another ;  tiiey  stand  greatly  in 
need  of  this  mutual  help  to  strengthen  each 
other's  hands,  and  encourage  one  another's 
hearts  in  the  ways  of  God  :  they  should 
therefore,  without  ceasing,  remember  one 
another  at  the  throne  of  grace. 

4  Greatly  desiring  to  see  thee, 
being  mindful  of  thy  tears,  that  I 
may  be  filled  with  joy  ; 

Observe  here,  the  vehemency  of  aflfection 
which  our  apostle  expresses  towards  Timo- 
thy ;  he  desired,  greatly  desired,  to  see  him, 
and  with  the  sight  of  him  to  be  filled  with 
joy.  Note,  that  though  we  must  love  all 
christians  with  a  sincere  love,  yet  we  may 
love  some  christians  with  a  more  fervent 
love  than  others ;  choice  and  useful  chris- 
tians, endearing  and  endeared  friends,  may 
and  inust  be  loved  above  others  :  /  desire 
greatly  to  see  thee,  Sfc.  Observe  farther, 
St.  Paul  declares  how  mindful  he  was  of  Ti- 
mothy's tears  ;  perhaps  a  flood  of  tears 
were  shed  at  their  last  parting  one  from 
another.  The  best  of  men  have  a  propen- 
sion  to  weeping,  and  upon  occasion  have 
shed  tears;  so  had  Jacob,  Joseph,  David, 
and  Christ  himself.  True  goodness  pro- 
motes compassion  ;  good  men  ever  have 
been,  and  are,  men  of  tender  and  compas- 
sionate dispositions. 

5  When  I  call  to  remembrance 
the  unfeigned  faith  that  is  in  thee, 
which  dwelt  first  in  thy  grandmother 
Lois,  and  thy  mother  Eunice  ;  and 
I  am  persuaded  that  in  thee  also. 

This  is  another  reason  why  St.  Paul  so 
earnestly  desired  a  sight  of  his  dear  son  Ti- 


mothy ;  namely,  a  remembrance  of  his 
faith,  as  well  as  of  his  tears  :  which  faith  is 
described  by  the  quality  of  it,  unfe/crned . 
by  the  effect  of  it,  it  du-e/t :  by  the  subjects 
wherein,  in  Lois,  Eunice,  and  Timothy  : 
by  the  order  in  which,  first,  in  the  grand- 
mother Lois,  then  in  the  moUier  Eunice, 
and  lasily  in  the  child  Timothy,  Learn 
hence.  That  it  is  a  most  desirable  and  bless- 
ed thing  when  there  is  a  succession  of  be- 
lievers in  a  family,  and  to  see  faith  trans- 
mitted down  to  posterity,  when  grandmo- 
ther, mother,  and  grandchild,  all  walk  in 
the  truth.  Thus  here:  and  whereas  Timo- 
thy received  the  advantage  of  religious  edu- 
cation from  those  two  holy  women,  Lois, 
and  Eunice,  we  learn.  That  God  often 
blesses  the  labours  and  examples  of  holy 
women,  to  raise  up  excellent  instrumenis 
in  his  church. 

6  Wherefore  I  put  thee  in  remem- 
brance that  thou  stir  up  the  gift  of 
God,  which  is  in  thee  by  the  putting 
on  of  my  hands. 

Observe  here,  L  St.  Paul's  care  in  put- 
ting Timothy  in  remembrance  of  his  duty, 
though  he  very  well  knew  it  before  : 
Wherefore  I  put  thee  in  remembrance. 
None  are  so  well  instructed  in  their  duty, 
but  they  may  and  ought  sometimes  to  be 
put  in  remembrance  of  what  their  duty  is. 
Note,  2.  The  duty  which  St.  Paul  puts  him 
in  remembrance  of ;  namely,  to  stir  up 
the  gift  cf  God  which  teas  in  hi?n,  hy  put- 
ting on  of  the  apostle's  hands.  Where 
observe,  L  What  the  gift  was  which  he  ad- 
vises should  be  stirred  up ;  namely,  the 
Holy  Ghost,  in  its  ministerial  gifts  and 
sanctifying  graces;  particularly  a  divine 
power,  which  disposed  and  enabled  him  to 
teach  and  live,  to  act  and  do,  answerably 
to  the  duties  incumbent  upon  him  as  a  mi- 
nister of  Jesus  Christ.  Observe,  2.  What 
care  Timothy  must  take  of  this  gift ;  name- 
ly, to  stir  it  up.  The  word  is  a  metaphor 
taken  from  fire,  which,  if  not  stirred  up, 
grows  dead,  and  gives  little  heat.  They 
that  have  received  much  grace  and  many 
gifts  from  the  Holy  Spirit,  may  yet  be  want- 
ing to  themselves  in  stirring  them  up.  This 
stirring  up  the  gift  of  God  in  Timothy,  re- 
spects either  the  means  that  are  to  be  used 
in  order  to  the  duty,  such  are,  prayer, 
reading,  meditation  ;  or  the  duty  itself, 
which  consists  in  feeding  the  flock  of  God, 
in  reforming  abuses  in  the  church  of  God, 
and  in  enduring   hardships  as  a  good  sol- 


544 


II  TIMOTHY. 


Chap,  I. 


dier  of  Jesus  Christ.  Observe,  3.  How 
this  gift  was  bestowed  upon  Timothy  : 
namely,  by  putting  on  of  the  apostle's 
hands,  together  with  the  hands  of  the  pres- 
bytery, 1  Tim.  \v.  14.  The  authority  and 
power  was  given  by  the  apostle,  the  pres- 
bytery concurring  as  his  assistants.  St. 
Paul  did  not  lay  on  hands  without  the  pres- 
bytery, much  less  did  the  presbytery  lay  on 
hands  without  the  apostle,  but  he  and  they 
in  conjunction.  From  the  whole  learn. 
That  no  persons,  especially  ministers,  ought 
to  suffer  the  gifts  and  graces  of  God's  Holy 
Spirit  to  remain  in  them  unexcited  and  un- 
stirred up  :  Stir  up  the  gift  of  God  that 
is  in  Ihce. 

7  For  God  liath  not  given  us  the 
spirit  of  fear  ;  but  of  power,  and  of 
love,  and  of  a  sound  mind.  8  Be 
not  thou  therefore  ashamed  of  the 
testimony  of  our  Lord,  nor  of  me 
his  prisoner  :  but  be  thou  partaker 
of  the  afflictions  of  the  gospel,  ac- 
cording- to  the  power  of  God  ; 

Here  our  apostle  exhorts  Timothy  to  an 
holy  courage  and  undaunted  resolution  in 
the  execution  of  his  office.  As  if  he  had 
said,  "  Be  not  discouraged  by  persecution  : 
for  God  hath  not  given  us,  his  messengers, 
the  spirit  of  fear,  but  of  courage  and  forti- 
tude ;  fearless  we  are  of  the  frowns  of  men  : 
also  the  spirit  of  love,  love  to  God  and  the 
souls  of  men,  which  will  make  the  ministers 
of  God  indefatigable  in  their  endeavours  for 
the  good  of  souls :  likewise  the  spirit  of  a 
sound  mind,  which  enables  God's  ministers 
to  curb  their  passions,  inordinate  lusts,  de- 
sires, and  perturbations  of  the  mind  ;  an  ad- 
mirable spirit,  to  know  when  to  be  angry 
and  severe,  and  when  to  be  mild  and  gentle." 
Learn  hence.  That  love  is  the  genuine  prin- 
ciple of  obedience,  and  ought  to  be  that 
frame  of  Spirit,  that  inward  affection  of 
mind,  from  whence  all  our  services  to  God 
and  our  neighbour  do  proceed.  Thus  hav- 
ing fortified  Timothy  against  fear,  in  the 
seventh  verse  ;  he  next  fortifies  him  against 
shame,  in  the  eighth  verse  :  "  Be  7iot  thou 
asiiamed  of  the  testimony  of  our  hord : 
that  is,  of  giving  testimony  to  the  gospel  of 
our  Lord,  whether  by  preaching  of  if,  or 
suffering  for  it  :  nor  be  ashamed  of  me  his 
prisoner,  for  I  do  not  suffer  as  a  malefactor : 
nay,  be  thou  a  cheerful  partaker  of  the  same 
sufferings  as  myself,  and  for  the  same  cause 
as  myself:  according  to  the  power  of  God, 


that  is,  being  strengthened  with  the  almigh- 
ty power  of  God."  Learn  hence.  That  the 
ministers  of  the  gospel  are  to  take  care  that 
they  be  always  ready  to  suffer  reproach  for 
the  gospel,  but  that  they  never  be  a  re- 
proach unto  the  gospel.  Suffering  for 
Christ  will  be  sweet,  if  it  be  not  imbittered 
by  sinning  against  Christ. 

9  Who  hath  saved  us,  and  called 
us  with  an  holy  calling;  not  accord- 
ing to  our  works,  but  according  to 
his  own  purpose  and  grace,  which 
was  given  us  in  Christ  Jesus  before 
the  world  began  ;  10  But  is  now 
made  manifest  by  the  apjiearing  of 
our  Saviour  Jesus  Christ,  who  hath 
abolished  death,  and  hath  brought 
life  and  immortality  to  light  through 
the  gospel  :  11  Whereunto  I  am 
appointed  a  preacher,  and  an  apos- 
tle, and  a  teacher  of  the  Gentiles. 

As  if  the  apostle  had  said,  "  To  fortify 
thee  against  the  fear  of  those  persecutions, 
and  to  arm  thee  against  the  shame  of  those 
reproaches,  which  may  probably  attend 
thee  in  the  work  of  the  gospel,  consider, 
that  the  God  whom  thou  servest  in  this  em- 
ployment is  he  that  hath  saved  us,  and 
called  us  with  an  holy  calling :  called  us 
first  to  Christianity,  and  then  to  this  holy 
function  of  the  ministry  ;  but  to  neither 
of  them  according  to  the  merit  of  our 
works,  as  if  we  had  done  any  thing  to  de- 
serve either  of  these  favours  at  his  hands  ; 
but  according  to  his  own  purpose  and 
grace  given  us  in  Christ  before  the  world 
began  ;  that  is,  which  from  all  eternity  he 
decreed  and  determined  to  accomplish  by 
Jesus  Christ  :  which  gracious  purpose  of 
Ins  is  now  clearly  discovered  by  our  Sa- 
viour Jesus  Christ's  coming  into  the  world  ; 
who  hath  abolished  death,  and  brought 
life  and  imnwrtaliti/  to  light;  that  is, 
made  a  fuller  and  clearer  discovery  of  it, 
by  the  gospel  ;  to  preach  which  gospel  I 
am  a  commissioned  apostle,  and  for  this  I 
suffer;  and  God  help  you,  when  thereunto 
called,  to  suffer  with  me."  Learn  hence, 
L  That  God  himself  is  the  author  of  man's 
salvation,  he  hath  saved  us;  that  effectual 
vocation  doth  accompany  salvation  ;  that 
the  christian's  calling  is  an  holy  calling; 
that  it  is  also  an  act  of  free  and  gracious 
favour  in  God  to  call.  Who  hath  saved 
us,  and  called  us  with  an  holy  calling ! 


Chap.  I.  II  TIMOTHY. 

not  according  to  our  works,  but  accord- 
ing to  his  own  purpose  and  grace. 
Learn,  farther,  That  God's  purpose  or  eter- 
nal decree  to  save  before  all  time,  was  ma- 
nifested by  Christ's  appearing  in  time  :  Hut 
now  is  made  nianiftst  bt/  the  appearing  of 
our  Saviour  Jesus  Christ.  OiJserve  also, 
The   happy  etilcts   of  Christ's  appearing  : 

1.  To  abolish  death  ;  not  to  root  it  at  pre- 
sent out  of  the  world,  but  to  take  away  its 
dominion,  its  dread  and  terror,  the  whole 
power  and  disposal  of  if.  Rev.  i.  18.  I  am 
alive,  and  have  the  ket/s  of  life  and  death. 

2.  To  bring  life  and  inmiorlality  to  light ; 
that  is,  immortal  life  more  clearly  manifested 
and  discovered.  Note  here,  1.  That  the  soul 
of  man  is  immortal,  and  that  there  is  another 
state,  an  immortal  state,  which  remains  for 
men  after  this  life  ;  otherwise,  the  justice  of 
God's  providence  could  not  be  sufficiently 
vindicated  ;  but  upon  supposal  of  a  fu- 
ture state  of  immortality  it  may.  An  ac- 
count of  the  unequal  providences  of  God  in 
this  world,  is  easy  to  him  that  believes  the 
certainty  of  another ;  as  good  and  evil  are 
at  present  different  in  their  natures,  so  shall 
they  be  in  their  rewards.  Note,  2.  That 
the  greatest  discovery  that  ever  was  made 
of  life  and  immortality  to  lost  sinners,  is 
made  by  Jesus  Christ  in  the  gospel.  It 
was  discovered,  though  darkly,  to  the  Old 
Testament  saints  ;  but  the  discovery  made 
of  it  by  the  gospel,  as  it  was  an  unexpected 
discovery,  a  free  and  gracious  discovery, 
so  was  a  more  clear,  more  full,  and  final 
discovery  of  it  :  Christ  hath  abolished 
death,  and  drought  life  and  immortality 
to  light,  8fc. 

12  For  the  which  cause  I  also 
suffer  these  things  :  nevertheless  I 
am  not  ashamed  :  for  I  know  whom 
I  have  believed,  and  am  persuaded 
that  he  is  able  to  keep  that  which 
I  have  committed  unto  iiim  against 
that  day. 

For  which  cause,  that  is,  "  For  the  sake 
of  the  gospel,  and  not  as  an  evil-doer,  I  suf- 
fer patiently  all  afflictive  evils,  without  ei- 
ther fear  or  shame,  well  knowing  in  whom 
I  repose  my  faith  and  hope,  my  trust  and 
confidence  ;  and  firmly  believing  that  he  is 
able  to  keep  that  which  I  have  committed 
to  him,  my  temporary  life,  yea,  my  eternal 
life,  the  life  of  my  soul,  my  reward  in  hea- 
ven ;  I  have  committed  all  unto  him,  and 
deposited  all  in  God's  hand,  and  I  am  sure 
he  is  both  able  and  willing,  he  both  can 

VOL.  ir. 


646 


and  will  keep  in  safety  that  which  I  have 
thus  committed  to  him."  Note  here,  I. 
That  the  knowledge  of  God  must  precede  or 
go  before  faith  in  God.  I  know  in  whom 
J  have  believed.  Faith  sees  not  him  in 
whom  it  believelh,  but  it  knows  him  in 
whom  it  believeth.  Note,  2.  There  is  no 
such  way  to  secure  the  soul,  as  to  commit 
it  into  God's  hand  ;  the  way  to  make  the 
soul  safe,  is  to  commit  it  to  him  to  keep,  and 
that  in  the  way  of  well-doing. 

13  Hold  fast  the  form  of  sound 
words,  which  thou  hast  heard  of  me, 
in  faith  and  love  which  is  in  Christ 
Jesus.  14  That  good  thing  which 
was  committed  unto  thee,  keep  by 
the  Holy  Ghost  which  dwelleth  in 
us. 

By  sound  words,  we  are  to  understand 
the  doctrine  of  the  gospel :  by  a  form  of 
sound  words,  the  truths  and  doctrines  of 
the  gospel  methodically  disposed  and  di- 
gested ;  to  hold  it  fast,  is,  not  to  swerve 
from  it  in  the  course  of  our  ministry,  but 
pertinaciously  to  adhere  to  it,  not  parting 
with  it  ourselves,  nor  suiTering  it  to  be  adul- 
terated and  corrupted  by  others.  This  form 
of  sound  words  some  take  to  be  the  articles 
of  our  creed,  in  the  words  wherein  we  now 
have  them,  probably  the  same  in  sense,  if 
not  in  words.  This  is  called,  ver.  14.  That 
good  thing  which  was  committed  to  Timo- 
thy to  keep  ;  meaning,  that  summary  of 
christian  doctrine  which  was  committed  to 
his  care  and  keeping.  Learn  hence,  \. 
That  evangelical  words  are  sound  words  : 
ail  gospel  truth  is  of  an  healing  nature. 
Learn,  2.  That  a  form  of  sound  words,  or 
a  methodical  system  of  gospel  truths,  is 
very  profitable  both  for  ministers  and  peo- 
ple. Learn,  3.  That  such  a  form  of  sound 
words  is  very  faithfully  to  be  retained,  and 
very  carefully  to  be  kept  unto.  Learn,  4. 
That  faith  and  love  are  the  hands  whereby 
we  are  to  hold  fast  gospel-truth  :  Hold  fast 
the  form  of  sound  words  in  faith  and 
love  which  is  in  Jesus  Christ.  Learn,  5. 
That  as  christians  are  to  hold  these  evan- 
gelical truths  fast  in  their  judgments, 
so  are  they  to  hold  them  forth  in  their 
lives  and  practices :  Keep  by  the  Holy 
Ghost  which  dwelleth  in  us  ;  that  is, 
the  power  and  assistance  of  the  Holy  Ghost 
will  not  be  wanting  to  our  endeavours,  to 
keep  our  memory,  love,  and  practice,  if  we 
be  not  wanting  to  ourselves. 

15  This    thou   knowest,    that  all 


546 


II  TIMOTHY. 


Chap.   I. 


they  which  are  in  Asia  be  turned 
away  from  me ;  of  whom  are  Phy- 
gellus  and  Hermogenes. 

By  all  in  Asia,  we  are  to  understand 
very  many,  almost  all,  not  every  indivi- 
dual person  ;  some  think  they  were  teachers 
in  Asia,  others  that  they  were  private  chris- 
tians; some  that  they  were  his  companions 
and  followers,  who,  when  tiiey  saw  him 
imprisoned,  deserted  and  left  him  ;  and 
particularly  Phygellus,  and  Hermogenes. 
Yet  note  here,  1.  That  he  doth  not  tax 
them  with  apostasy  from  Christ,  when  he 
accuses  them  of  forsaking  him  :  it  is  too 
harsh  to  say,  that  those  that  forsake  a  par- 
ticular ruler  of  the  church,  do  forsake 
Christ  himself.  Note,  2.  In  that  he  says. 
All  that  are  in  Asia  are  turned  away 
from  me,  that  sin  may,  and  oft-times  has, 
the  major  vote  on  its  side  ;  the  generality 
go  one  way,  and  usually  the  wrong  way  : 
sinners,  like  sheep,  run  after  one  another ; 
hke  fish,  swim  down  the  stream  together. 

16  The  Lord  give  mercy  unto  the 
house  of  Onesiphorus  ;  for  he  oft 
refreshed  me,  and  was  not  ashamed 
of  my  chain  :  17  But  when  he  was 
in  Rome,  he  sought  me  out  very  di- 
ligently, and  found  me.  18  The 
Lord  grant  unto  him  that  he  may 
find  mercy  of  the  Lord  in  that  day  ; 
and  in  how  many  things  he  minister- 
ed unto  me  at  Ephesus,  thou  know- 
est  very  well. 

Our  apostle  having  complained  of  many 
in  Asia  forsaking  him,  in  the  day  of  his  suf- 
ferings, in  the  foregoing  verse ;  in  this  he 
makes  a  grateful  commemoration  of  the 
kindness  of  Onesiphorus  towards  him,  who 
refreshed  him  with  his  presence  and  relief, 
and  was  not  ashamed  of  his  chain,  of  his 
imprisonment,  as  others  were.  Learn,  1. 
It  is  no  new  thing  for  the  most  holy  and 
innocent  servants  of  Christ  to  suffer  hard- 
ship, imprisonment,  banishment,  yea,  even 
death  itself,  for  the  sake  of  Christ  ;  and 
when  they  do  so,  to  have  friends  forsake 
and  turn  their  backs  upon  them.  Prosperi- 
ty affords  many  friends,  more  flatterers ; 
but  who  regards  the  prisoner  in  bonds? 
who  cares  for  looking  upon  the  dial  when 
the  sun  is  off?  Learn,  2.  That  not  to  be 
ashamed  of  the  saints  in  the  day  of  their 
sufferings,  but  to  own  them  and  adminis- 
ter to  them  in  sucli  a  condition,  is  a  certain 


sign  of  a  sound  and  sincere  christian. 
Good  Onesiphorus  had  this,  amongst  other 
evidences  of  his  gracious  state,  that  he  was 
not  ashamed  to  own  a  persecuted  Paul  in 
chains ;  nay,  he  searched  for  the  apostle 
very  diligently,  and  found  him  ;  so  far  was 
he  from  hiding  his  eyes  from  him,  and  for- 
saking him,  as  tiie  men  of  Asia  did.  Ob- 
serve next.  Our  apostle's  fervent  and  affec- 
tionate prayer  to  God,  abundantly  to  re- 
compense this  labour  of  love  in  Onesipho- 
rus towards  him  :  first  he  begs  mercy  for 
his  whole  household.  The  Lord  give  mercy 
to  the  house  of  Onesiphorus.  Note,  1. 
How  thankful  the  saints  of  God  are  for 
mercies  received,  from  God,  by  the  hands 
of  men.  Note,  2.  That  acts  of  christian 
charity  to  the  suffering  servants  of  Christ, 
do  receive  a  considerable  part  of  their  re- 
ward, even  here,  in  the  hearty  and  affec- 
tionate prayers  of  the  people  of  God  on 
their  behalf.  How  well  did  it  fare  with 
Onesiphorus  and  his  household,  upon  the 
score  of  St.  Paul's  prayer.  The  Lord  shoxi; 
mercy  to  the  house  of  Onesiphorus  :  next 
he  prays  for  Onesiphorus  himself.  The 
Jjord grant  that  he  inay  find  mercy  of  the 
Jjord  in  that  day,  that  is,  in  the  great  day 
of  judgment.  Learn  hence,  1.  That  the 
holiest  of  men,  and  best  of  saints,  will 
stand  in  need  of  mercy,  much  mercy,  when 
they  stand  before  God  at  the  great  day 
Learn,  2.  That  the  merciful  christian  which 
has  here  shown  mercy  to  the  ministers  and 
members  of  Jesus  Christ,  may  expect,  and 
shall  find,  mercy  in  that  day,  when  they 
stand  in  need  of  mercy.  They  that  show 
mercy  in  the  evil  day,  shall  certainly  find 
mercy  in  the  great  day.  The  Lord  grant 
thai  he  may  find  mercy  of  the  Lord  in 
that  day. 

CHAP.  IL 

Our  apostle,  in  tliis  chapter,  first  exhorts  Timothy 
to  the  practice  of  several  duties  belonging  to  hi's 
sacred  function,  and  that  by  sundry  arguments, 
drawn  from  wrestlers,  soldiers,  and  huEbandmen, 
whose  laborious  industry  and  indefatigable  ser- 
vices he  exhorts  him  to  imitate  and  follow;  next 
he  deborts  him  from  several  sins  wliich  render 
the  office  of  a  bishop  obnoxious  to  censure,  and 
his  person  to  contempt.    Thus  he  bespeaks  him. 

T^HOU     therefore,    my    son,     be 
strong  in  the  grace  that  is   in 
Christ  Jesus. 

St.  Paul  having  acquainted  Timothy  with 
the  hard  things  which  he  had  suffered  for 
the  gospel  of  Christ,  and  withal  informed 
him  how  many  had  flinched  for  fear  of  suf- 
fering, forsaking  him  and  the  cause  of  God 


Chap.  II. 


II  TIMOTHY. 


i47 


defended  by  him  ;  in  this  verse  he  exhorts 
Timothy  to  courage  anil  lioly  resokition  for 
Christ :  Thou  t/icrc/'on;  my  son,  be  strong 
in  the  grace  that  is  in  Christ  Jesus: 
that  is,  when  others  show  pusillanimity 
and  cowardice,  do  thou  show  thyself  a 
strong  and  valiant  man,  not  being  ariVight- 
ed  at  the  dangers  that  threaten  thee  in  pub- 
hshing  and  defending  the  gospel  of  Jesus 
Christ.  Be  strong  in  the  grace  of  Christ  ; 
that  is,  in  the  gospel  of  Christ,  which  con- 
tains a  discovery  of  the  riches  of  his  grace  ; 
or  be  strong  through  the  influences  of  the 
grace  of  Christ.  Note,  first.  That  as  all 
christians  in  general,  so  the  ministers  of 
Christ  m  particular,  do  need  courage;  T/tou, 
tnt/  son,  be  strong  ;  nothing  he  does,  but 
is  an  act  of  valour,  all  duties  are  attended 
with  difficulties,  which  put  the  christian 
upon  disputing  every  inch  of  his  way  ; 
they  are  only  a  few  gallant  spirits  that  dare 
take  heaven  by  storm  ;  and  the  ministers 
of  Christ  do  meet  with  more  difficulties 
than  other  men.  Learn,  2.  That  our 
strength  both  as  christians  and  as  minis- 
ters, lies  in  Christ,  and  not  in  ourselves  :  Be 
strong  in  the  grace  that  is  in  Christ  Je- 
sus ;  the  strength  of  every  saint,  yea,  of 
the  whole  host  of  saints,  lies  in  the  Lord  of 
hoUs. 

2  And  the  things  that  thou  hast 
heard  of  me  among;  many  witnesses, 
the  same  commit  thou  to  faithful 
men,  who  shall  be  able  to  teach 
others  also, 

A  second  charge  given  to  Timothy,  is  to 
take  special  care  that  the  doctrine  of  the 
gospel,  and  the  precepts  of  holy  living, 
which  he  had  heard  St.  Paul  deliver,  in  the 
presence  of  many  witnesses,  should  be  hand- 
ed down  and  transmitted  to  men  of  great 
fidelity  and  ability,  whom  he  was  to  ordain 
and  impower  to  teach  it  unto  others. 
Where  note,  1.  A  direction  given  to  the 
guides  and  governors  of  the  church,  how 
they  ought  to  manage  themselves  in  the  or- 
dination of  the  ministerial  office :  this  of- 
fice is  to  be  committed  unto  faithful,  able 
men  :  many  be  useful  in  the  church  that 
cannot  be  excellent,  but  he  that  is  unfaith- 
ful, is  only  fit  to  make  atheists.  Note,  2. 
That  such  as  have  the  gospel  deposited  with 
them,  may  and  ought  to  deposit  it  with 
others,  and  they  with  others,  to  the  end  of 
the  world,  thereby  to  prevent  all  innova- 
tions and  diversity  of  opinions  in  matters  of 
religion  :  What  thou  hast  heard,  commit 
tojaithful  men. 


3  Thou  tliorefore  endure  hard- 
ness, as  a  good  soldier  of  Jesus 
Christ.  4  No  man  tliat  warreth 
entangleth  himself  with  the  affairs  of 
this  life  ;  that  he  may  please  him 
who  hath  chosen  him  to  be  a  sol- 
dier, 5  And  if  a  man  also  strive  for 
masteries,  yet  is  he  not  crowned,  ex- 
cept he  strive  lawfully.  C  The  hus- 
bandman that  laboureth  must  be 
first  partaker  of  the  fruits.  7  Con- 
sider what  I  say  ;  and  tiie  Lord 
give  thee  understanding  in  all  things. 

Still  we  find  our  apostle  prosecuting  the 
great  and  general  design  of  this  epistle, 
which  isto  direct  Timothy  in  the  faitfiful  dis- 
charge of  his  office,  as  a  minister  of  the  gos- 
pel, and  particularly  to  prepare  for  suffer- 
ings, and  to  inure  himself  to  hardship,  and 
to  encounter  with  difficulties  and  dangers  : 
hence  he  compares  him  to  a  soldier,  to  a 
wrestler  and  an  husbandman:  1.  To  a  sol- 
dier; Endure  hardness  as  a  good  soldier 
of  Jesus  Christ.  Learn  hence,  that  every 
faithful  minister  is  a  spiritual  soldier,  war- 
ring under  Jesus  Christ,  his  captain  and 
chief  commander.  Must  the  soldier  be 
called  and  do  all  by  commission  ?  so  must 
the  minister.  Must  the  soldier  be  armed, 
trained  up,  and  disciplined,  and  made  fit 
for  service  ?  so  must  the  minister.  Must 
the  soldier  shun  no  dangers,  slick  at  no  dif- 
ficulties, pass  through  thick  and  thin  >  must 
he  use  allowed  weapons,  approved  armour 
of  his  general's  directing,  not  of  his  own  in- 
venting ?  all  this  must  the  minister  be  and 
do.  In  a  word,  must  the  soldier  please  him 
that  hath  chosen  him  to  be  a  soldier,  and 
in  order  thereunto,  not  entangle  himself 
•with  the  affairs  of  this  life  ?  such  a  life 
of  freedom  from  incumbrance  by  secular 
affairs,  should  the  minister  of  God  desire 
and  endeavour  after.  Soldiers  must  be  as 
free  as  may  be  from  distractions;  a  soldier 
that  fights  in  fetters,  fights  thereafter  ;  he 
must  put  oflT  his  fetters  before  he  puts  on 
his  armour.  The  minister's  work  lies  in 
the  affairs  of  the  other  life  ;  now  he  that  is 
entangled  in  the  afl^airs  of  this  life,  will  do 
little  about  the  affairs  of  the  next.  He 
must  also  please  his  Captain,  not  please 
himself,  his  appetite,  his  pride,  his  covet- 
ousness  ;  much  less  must  he  please  the  ene- 
my he  is  to  fight  against,  the  devil,  the 
world,  and  the  flesh.  Again,  2.  The  min- 
ister here  is  compared  to  a  wrestler:  Jf  a 
man  strive  for  the  tnastery  :  that  is,  for 
2  N  2 


G48 


II  TIMOTHY. 


Chap.  II. 


the  prize,  the  garland,  llie'crown,  at  the 
end  of  the  race ;  he  shall  be  crowned  if  he 
strives  lawfully,  if  he  run  fairly  according 
to  the  rules  of  the  game,  and  perseveres  fi- 
nally until  he  comes  to  the  end  of  the  goal. 
Thus  must  the  ministers  of  the  gospel  strive 
for  the  crovi'n  of  life,  by  putting  forth  all 
their  strength,  exerting  their  utmost  endea- 
vours ;  such  as  are  now  wrestlers,  shall  ere 
long  be  conquerors.  Lastly,  Timothy,  and 
all  with  him  in  the  work  of  the  gospel,  are 
here  compared  to  husbandmen  ;  as  the  hus- 
bandman must  first  toil  and  labour  before 
he  can  partake  of  the  fruits  of  the  earth, 
he  must  plow  and  sow  before  he  can  reap 
and  gather  :  so  must  the  minister  of  God, 
by  a  laborious  diligence,  cultivate  and  im- 
prove the  people,  before  he  can  hope  to 
reap  that  great  fruit  and  benefit,  by  gaining 
and  converting  of  souls  to  Christ.  God 
will  reward  no  ministers  but  the  laborious, 
he  will  never  dignify  drones  in  the  church 
triumphant.  Farther,  by  comparing  Timo- 
thy to  an  husbandman,  he  intimates  to  him 
his  duty,  not  to  be  discouraged  if  he  doth 
not  reap  fruit  presently  :  the  seed  sometimes 
lies  under  the  clods  long  before  it  does  ap- 
pear ;  we  must  not  despair  of  men  too 
soon.  And  lastly,  by  comparing  Timothy 
to  an  husbandman,  he  seems  to  intimate, 
that  he  was  to  be  sustained  and  maintained 
by  those  for  whom  he  laboured.  Thus 
having  laid  Timothy's  duty  before  him,  un- 
der the  metaphor  of  a  soldier,  a  wrestler, 
and  an  husbandman  ;  he  counsels  him  to 
consider  what  he  had  said  unto  him,  and 
desires  of  God  to  give  him  a  right  under- 
standing and  sound  judgment  in  all  things  ; 
intimating  that  they  that  will  have  God's 
word  and  good  counsel  blessed  by  God  to 
their  understanding  and  practice,  must  pon- 
der upon  it,  consider  of  it,  and  duly  apply  it 
to  themselves :  Consider  xohal  I  saj/,  and 
the  Jjord  give  thee  understanding  in  all 
things. 

8  Remember  that  Jesus  Christ, 
of  the  seed  of  David,  was  raised 
from  the  dead  accordina;  to  ray  gos- 
pel :  9  Wherein  I  suffer  trouble, 
as  an  evil-doer,  even  unto  bonds  : 
but  the  word  of  God  is  not  bound. 

Our  apostle  having  in  the  foregoing  verses, 
exhorted  Timothy  to  patience  and  constan- 
cy under  suffering,  comes  now  to  direct 
him  as  to  the  matter  and  subject  of  his 
preaching,  particularly  that  he  insist  upon 
the   incarnation  and    resurrection    of  our 


Lord  Jesus  Christ.  Rememler  that  Jesus 
Christ  was  the  promised  Messias  of  the 
seed  of  David,  not  of  Joseph.  Timothy 
is  here  called  upon  to  assert  the  incarna- 
tion of  Christ,  there  being  some  heretics 
which  did  very  early  deny  the  truth  of  his 
human  nature,  as  the  Marcionitcs  and 
Manichees  ;  as  there  were  others  that  de- 
nied the  reality  of  his  divine  nature,  par- 
ticularly Ebion  and  Cerinthus.  Secondly, 
he  calls  upon  Timothy  to  preach  and  press 
the  doctrine  of  Christ's  resurrection  also, 
both  because  upon  that  depended  the  great 
evidence  of  his  divinity,  that  he  was  really 
God  ;  his  resurrection  by  his  own  power 
declared  him  to  be  God.,  Rom.  i.  4.  and 
also  because  upon  that  depends  the  conso- 
lation and  salvation  of  all  believers.  Re- 
member, and  frequently  inculcate.  That 
Christ  was  raised  from  the  dead,  according 
to  viy  gospel;  that  is,  according  to  the 
gospel  of  Christ  preached  by  me.  Christ's 
incarnation  and  resurrection  are  truths 
much  to  be  preached  and  inculcated  by 
ministers,  and  frequently  remembered  and 
thoroughly  considered  by  their  people.  It 
follows,  Wherein  I  suffer  trouble  as  an 
evil-doer,  even  unto  bonds ;  but  the  word 
of  God  is  not  bound :  that  is,  for  which 
gospel,  and  for  preaching  which  resurrec- 
tion, I  suffer  as  a  criminal  and  reputed 
malefactor,  yea,  I  suffer  to  that  degree,  that 
I  am  bound  with  chains  for  preaching  Je- 
sus and  the  resurrection.  But  the  -word  of 
God  is  not  bound:  though  they  have  re- 
strained me,  they  cannot  restrain  that ;  that 
is  loose  and  at  liberty  ;  when  thedispensers 
of  it  are  in  bonds,  that  has  its  free  course. 
Learn,  That  the  preachers  of  the  gospel 
have,  from  the  beginning,  met  with  perse- 
cutions, they  have  suffei'ed  trouble  as  evil- 
doers even  unto  bonds.  Learn,  2.  That 
the  persecution  of  preachers  doth  not  hin- 
der the  progress  and  liberty  of  the  word  : 
when  ministers  are  in  prison,  the  word  may 
have  free  passage,  and  holy  men  rejoice  at 
its  liberty  under  their  own  confinement; 
yea,  the  providence  of  God  so  ordered  it, 
(see  Acts,  the  last,)  that  St.  Paul,  even  dur- 
ing his  imprisonment,  preached  the  word 
with  all  boldness  ;  his  confinement  had 
caused  the  gospel  to  spread  in  Rome. 
Thus  God  outshoots  Satan  in  his  own  bow  : 
he  thinks  when  he  has  the  ministers  of  God 
in  prison,  he  has  done  his  work,  but  God 
overrules  and  causes  their  imprisonment 
itself  to  fall  out  rather  to  the  furtherance 
of  the  gospel  :  I  suffer  bonds,  says  the 
apostle,  but  the  xvord  of  God  is  not  bounds 


Chap.  II. 


10  Therefore  I  endure  all  things 
for  the  elect's  sake,  that  they  also 
may  obtain  the  salvation  which  is  in 
Christ  Jesus  with  eternal  glory. 
11  It  is  a  faitlifiil  saying  :  For  if 
we  be  (lead  \\ith  him,  we  shall  also 
live  with  him  :  12  If  we  suffer, 
we  shall  also  reiirn  with  him:  if  we 
deny  him,  he  also  will  deny  us  : 
13  If  we  believe  not,  yet  he  abideth 
faithful  ;   he  cannot  deny  himself. 

St.  Paul  having  acquainted  Timothy  in 
the  foregoing  verses  with  his  sufferings,  even 
unto  bonds,  here  he  lets  him  understand  and 
know,  why  and  for  wliose  sake  he  did 
so  cheerfully  endure  all  these  things,  name- 
ly,/u;-  i/ic  ek-cfs  sake.  Though  the  rest 
of  the  world  rejected  the  gospel,  yet  the 
elect  would  be  confirmed  by  his  example, 
and  obtain  that  salvation  which  in  and 
through  Jesus  Christ  was  offered  and  ten- 
dered to  them.  Here  note.  That  there  is 
a  certain  election  of  God,  which  hath  in- 
fallibly chosen  to  salvation  all  those  who 
make  their  calling  and  election  sure,  by 
perseverance  in  holiness  and  good  works. 
Note,  2.  That  the  faithful  ministers  of  Christ 
do  think  no  sufferings  too  much  or  too  dear 
for  the  sake  of  God's  elect,  (for  the  sake  of 
believing  christians,  who  are  a  chosen  gene- 
ration,) so  that  their  sutferings  may  but  fur- 
ther their  eternal  glory,  happiness,  and  sal- 
vation. To  encourage  yet  again  'to  a  pa- 
tient enduring  of  all  sorts  of  afHictions,  he 
assures  Timothy,  that  if  we  be  rendered 
conformable  to  Christ  in  his  sufferings,  we 
shall  be  also  in  his  glory  :  If  ise  suff'tr  for 
hhn,  we  shall  reign  wit  It  him  ;  if  we  be  dead 
•with  him,  dead  to  sin,  and  dead  to  the 
world,  u-e  shall  live  also  wilh  him,  in  con- 
formity to  his  resurrection  ;  but  if  for  fear 
of  suffering  we  disown  him,  he  will  also  de- 
ny us  ;  if  we  believe  not,  if  we  be  unfaitli- 
ful  and  forsake  him,  yet  he  will  be  true  to 
his  word,  he  will  not  forsake  his  own  cause, 
but  make  good  his  threalenings ;  his  own 
veracity  stands  firm,  and  is  as  much  engaged 
to  execute  the  threalenings,  as  to  fulfil  the 
promises. 

14  Of  these  things  put  them  in 
remembrance,  chargincr  them  before 
the  Lord,  that  they  strive  not  about 
words  to  no  profit,  but  to  the  sub- 
verting of  the  hearers.  15  Study 
to  siiew  thyself  approved  unto  God, 


II  TIMOTHY. 


549 


a  workman  that  needeth  not  to  be 
ashamed,  rightlv  dividing  the  word 
of  truth. 

Observe  here,  1.  The  excellent  advice 
which  St.  Paul  gives  to  Timothy,  to  all  the 
ministers  of  the  church,  and  to  all  the 
christian  churches  far  and  near,  that  tliey 
spend  not  their  time  in  disputes,  that  they 
contend  not  about  words,  which  have  no 
tendency  to  make  men  either  wiser  or  bet- 
ter, but  serve  only  to  violate  the  laws  of 
charity,  and  cause  men  to  wrangle  eter- 
nally, and  persecute  one  another  with  hard 
names  and  characters  of  reproach.  Here 
note,  ].  What  those  things  are  which  ought 
not  to  be  matters  of  contention  among 
christians;  namely,  1.  Such  things  in 
which  we  differ  from  each  other  rather  in 
words  than  in  sense :  oft-times  opponents 
mean  the  same  things,  but  difl'er  only  in 
the  way  and  manner  of  expression.  2. 
Such  things  as  tend  to  little  or  no  profit, 
either  as  to  edification  in  faith,  in  love,  or 
in  practical  godliness.  Observe  also  the 
apostle's  argument,  why  we  should  not  con- 
tend about  tliese  things  :  because  they  tend 
to  beget  strife  and  contention  among  chris- 
tians, by  dividing  them  into  factions  and 
parties,  and  also  tend  to  the  subversion  of 
the  hearers,  causing  them  to  doubt  of  the 
truth  of  the  faith,  about  which  the  con- 
tending parlies  cannot  agree :  Charrre  them 
therefore  that  theji  strive  not  about  words 
to  no  profit,  hut  to  the  subverting  of  the 
hearers.  Observe  next.  The  solemn  charge 
given  to  Timothy,  as  to  the  matter,  manner, 
and  method,  of  his  preaching  :  that  the 
matter  of  it  be  the  word  of  truth,  the  pure 
word  of  God  :  that  it  be  divided  rightly, 
to  every  one  his  portion,  to  every  hearer  his 
due,  methodizing  and  distributing  truth,  as 
God  would  have  it,  terror  to  whom  terror  is 
due,  comfort  to  whom  comfort  belongs. 
The  original  word  rendered  rightly  to  di- 
vide, some  think  a  sacrificial  word,  allud- 
ing to  the  right  dividing  of  the  sacrifice 
which  was  laid  upon  the  altar,  separating 
the  precious  from  the  vile,  and  severing  the 
parts  which  v/ere  not  to  be  offered  from 
them  that  were,  and  cutting  out  the  sacri- 
fice in  such  a  manner  as  all  had  their  share 
in  them.  As  if  St.  Paul  had  said,  "  Study 
not  tor  the  applause  of  men,  but  for  the  ap- 
probation of  God,  as  becometh  a  good 
workman,  who  needeth  not  to  be  ashamed 
of  his  work,  whosoever  looks  upon  it ; 
but  let  thy  preaching  and  living  be  straight 
and  conformable  to  the  gospel,  and  thus 


650 

study  fo  show  thyself  approved  of  God." 
Hence  learn.  That  although  curious  and  un- 
protitable  trifling  with  words  in  a  pulpit  be 
vain  and  sinful,  yet  it  is  a  part  of  a  skilful 
teacher,  to  order,  methodize,  and  distribute 
truth  in  its  proper  place,  and  give  every 
hearer  his  part  and  portion. 

16  But  shun  profane  and  vain 
babblings  ;  for  they  will  increase 
unto  more  unjrodliness.  17  And 
their  word  will  eat  as  doth  a  canker: 
of  whom  is  Hymeneiis  and  Philetus  ; 
18  Who  concerning;  the  truth  have 
erred,  sayinjr,  that  the  resurrection 
is  past  already  ;  and  overthrow  the 
faith  of  some. 

St.  Paul  having  now  finished  theexhorta- 
tory  part  of  this  chapter,  and  acquainted 
Timothy  wliat  he  would  have  him  practise 
and  do,  now  comes  to  the  dthortation,  ad- 
vising him  what  he  would  have  him  avoid 
and  shun  ;  and  here  first  he  bids  him 
shun  profane  and  vain  babblings  ;  the 
vain  babblings  of  the  heathen  philosophers, 
and  the  profane  notions  of  heretical  and  se- 
ducing teachers,  particularly  the  Gnostics, 
the  following  of  Simon  Magus  and  Me- 
nandcr,  who  were  guilty  of  an  apostasy 
from  Christianity,  by  turning  the  resurrec- 
tion into  an  allegory  ;  affirming,  that  the 
resurrection  of  the  soul  to  piety  and  virtue, 
was  the  only  resurrection  to  be  expected, 
disowning  the  resurrection  of  the  body,  and 
asserting  that  the  flesh  was  unfit  to  rise. 
Observe  secondly,  the  nature  of  erroneous 
doctrine  declared  ;  it  is  of  a  devouring, 
spreading,  and  destroying  nature,  Their 
■words  -will  eat  as  doth  a  gangrene. 
2uesf.  How  doth  a  gangrene  eat  ?  Ans. 
It  eals  speedily,  it  eats  incurably,  it  eats  mor- 
tally, as  it  is  well  known  the  gangrene  doth. 
Quest.  But  what  is  if  that  heresies  eat.  Ans. 
Faith,  peace,  and  godliness;  so  here,  the?/ 
overthrow  the  faith  of  so?ne,  and  increase 
unto  more  ungodliness.  2uest.  How 
comes  it  to  pass  that  they  so  eat  ?  Ans. 
The  spreading  and  prevailing  of  heresies 
may  be  ascribed  partly  to  the  subtilty  and 
activity  of  seducers,  partly  to  the  curiosity 
and  simplicity  of  the  seduced,  and  partly 
to  the  justice  of  God,  for  the  manifestation 
of  those  that  are  sincere,  and  the  punish- 
ment of  those  that  receive  not  the  truth  in 
the  love  of  it. 

19  Nevertheless  the  foundation 
of  God  standeth  sure,  having-  tiiis 
seal.  The   Lord  knoweth   them  that 


II  TIMOTHY.  Chap.  IL 

are  his.  And,  Let  every  one  that 
nameth  the  name  of  Christ  depart 
from  iniquity. 

As  if  our  apostle  had  said,  *'  Notwith- 
standing that  Hi/meneus  and  Philetus, 
with  others,  are  fallen  away,  nevertheless 
we  know  that  the  foundation  of  God,  his 
holy  covenant,  standeth  firm  and  sure,  hav- 
ing a  seal  annexed  to  it,  (as  usually  contracts 
have,  whereby  two  parties  do  oblige  them- 
selves mutually  to  each  other,)  which  seal 
on  God's  part  has  this  impress  or  inscription. 
The  Lord  knoweth  them  that  are  his ; 
and  on  our  part  it  is  written,  l^et  every  one 
that  nameth  the  name  of  Christ  depart 
from  iniquity."  Learn  hence,  1.  That 
the  covenant  of  God  made  with  us  in  Christ 
Jesus  is  a  firm  and  sure  foundation  to  build 
our  hopes  of  perseverance  and  eternal  life 
upon  :  The  foundation  of  God  standeth 
sure.  Learn,  2.  That  the  covenant  (ac- 
cording to  the  nature  of  all  covenants)  is 
conditional;  on  God's  part  promising  as- 
sistance, acceptance,  and  rewards  ;  on  our 
part  a  departing  from  all  iniquity,  and  an 
obligation  to  the  love  and  practice  of  uni- 
versal holiness.  All  that  make  a  profession 
of  Christianity  ought  to  take  especial  care 
that  their  lives  may  answer  their  light,  their 
practices  correspond  with  their  profession  ; 
Christianity  being  not  a  speculative  science, 
but  a  practical  art  of  holy  living, 

20  But  in  a  great  house  there  are 
not  only  vessels  of  g;old  and  of  sil- 
ver, but  also  of  wood  and  of  earth  ; 
and  some  to  honour,  and  some  to 
dishonour.  21  If  a  man  therefore 
purge  himself  from  these,  he  shall 
be  a  vessel  unto  honour,  sanctified, 
and  meet  for  the  master's  tise,  and 
prepared  unto  every  good  work. 

Ourapostlehadtoldusat  verses  17  and  18, 
of  certain  heretics,  such  as  Hymeneus  and 
Philetus,  whose  doctrinesdid  eat  like  a  can- 
keror  gangrene  :  he  tells  us  here,  that  it  is  not 
to  be  wondered  at,  that  there  should  be  such 
persons  in  the  church,  because  the  visible 
church  is  God's  great  house ;  now  it  is  no 
uncommon  thing  in  great  men's  houses, 
to  have  vessels  of  all  sorts,  some  of  wood 
and  earth,  others  of  gold  and  silver,  some 
to  honourable  uses,  and  others  to  dishonour- 
able. In  like  manner  it  is  in  the  church  of 
Christ,  there  will  be  a  number  of  orthodox 
and  also  of  heterodox  christians,  hypocrites 
and  sincere  christians.     He  also  advises  Ti- 


Chap.  II. 


II  TIMOTHY. 


551 


niotliy,  therefore,  not  to  be  scandalized  at 
them,  but  to  purge  himself  from  them,  to 
keep  himself  pure  from  heresy  and  impiety  ; 
hereliy  he  would  manifest  liimself  to  be  a 
vessel  unto  honour,  sanctified  and  meet 
for  the  master's  use :  that  is,  for  the  ser- 
vice and  glory  of  God,  and  disposed  for 
every  good  work.  Learn  hence.  That  all 
christians,  but  especially  the  mmisters  of 
Christ,  ought  to  be,  like  the  consecrated 
vessels  of  the  temple,  dedicated  and  set 
apart  for  our  Lord's  especial  use  and  ser- 
vice: we  are  not  only  with  other  christians 
dedicated  by  baptism,  but  consecrated  at 
our  solemn  ordination  ;  so  that  there  is  a 
sacredness  upon  our  persons  -.  and  to  prosti- 
tute ourselves  to  any  lust,  is  a  greater  profa- 
nation than  Belsliazzar  was  guilty  of, 
when  he  desecrated  the  holy  vessels  of  the 
temple. 

22  Flee  also  youthful  lusts  ;  but 
follow  righteousness,  faith,  charity, 
peace,  with  them  that  call  on  the  Lord 
out  of  a  pure  heart.  23  But  fool- 
ish and  unlearned  questions  avoid, 
knowing  that  they  do  gender  strifes. 

Still  our  apostle  proceeds  in  his  holy,  cau- 
tionary directions  to  Timothy  what  to  avoid, 
and  what  to  follow.  He  advises  him,  L 
To  avoid  and  Jlee  youthful  lusts :  by 
which  may  be  understood,  not  only  the  lusts 
of  the  flesh,  but  also  the  lusts  and  vices  of 
the  mind,  as  ambition  and  pride,  vain- 
glory and  ostentation.  Where  note.  That 
the  flesh,  with  its  atlf'ections  and  lusts,  are 
such  dangerous  enemies  to  our  holiness  and 
salvation,  that  the  holiest  of  ministers  and 
best  of  men  have  need,  very  great  need,  to 
be  warned  of  them,  and  cautioned  against 
them  :  flee  thou,  O  Timothy,  also  youthful 
lusts.  2.  He  ad  vises  Timothy  also  to  avoid 
foolish  and  unlearned  questions,  that  is, 
controversies  and  disputes,  knowing  that 
such  contentious  wranglings  do  but  engen- 
der strife.  It  is  not  unworthy  our  observa- 
tion, that  no  less  than  four  times,  in  these  two 
epistles,  do  we  meet  with  this  precept  from 
the  apostle,  to  avoid  questions  and  disputes, 
and  to  apply  to  that  which  is  practical, 
showing  of  what  great  importance  it  is  so 
to  do  ;  and  we  shall  meet  with  it  again  in 
the  epistle  to  Titus,  chap.  iii.  9  From 
whence  learn,  that  disputes  about  matters 
which  only  serve  to  bfget  strife  and  con- 
tention, but  tend  little  to  edification  in  laitli 
and  holiness,  are  vain  talking,  unprofitable 
disputes,  and  as  Such  to  be  avoided.     Ob- 


serve next,  he  directs  Timothy  what  to  fol- 
low, having  shown  him  what  to  avoid  ; 
namely,  to  follow  after  righteousness  and 
faith,  peace  and  charity  with  all  persons, 
but  especially  with  all  our  brethren  and 
fellow-christians,  calling  on  the  same  Lord, 
and  professing  the  same  faith,  with  us. 
Where  note.  That  we  ought  to  have  charity 
for,  to  maintain  peace  with,  and  by  no 
means  to  separate  from  our  communion, 
any  person  who  serves  Christ  v.'ith  a  pure 
heart :  Follow,  says  our  apostle,  charity 
and  peace,  -with  all  those  that  call  on 
the  Lord  Jesus  out  of  a  pure  heart. 

24  And  the  servant  of  the  Lord 
must  not  strive  ;  but  be  gentle  unto 
all  men,  apt  to  teach,  patient,  25 
In  meekness  instructing  those  that 
oppose  themselves  ;  if  God  perad- 
venture  will  give  them  repentance  to 
the  acknowledging  of  the  truth  ; 
26  And  that  they  may  recover  them- 
selves out  of  the  snare  of  the  devil, 
who  are  taken  captive  by  him  at  his 
will. 

By  the  servant  of  the  Lord,  we  are  here  to 
understand  all  the  bishops  and  governors, 
the  pastors  and  teachers,  of  the  church  ; 
by  not  striving,  that  they  are  not  to  irri- 
tate and  provoke  such  as  dissent  and  differ 
from  them  ;  not  to  strive  indecently  with 
the  tongue,  but  by  soft  and  gentle  words, 
by  close  and  hard  arguments,  endeavour  to 
convince  their  judgment ;  for  no  man  that  is 
in  an  error  thinks  that  he  is  so  ;  therefore  if 
we  go  about  by  violence  to  rend  men's 
opinions  from  them,  they  will  but  hold 
them  so  much  the  faster ;  but  if  we  have 
but  so  much  patience  and  charity  as  to  un- 
rip their  errors  by  degrees,  they  will  at  last 
fall  into  pieces  of  themselves.  The  ser- 
vant of  the  Lord  ?nust  not  strive,  but  he 
gentle  to  all,  and  patient ;  it  follows  far- 
ther, in  meekness  ijistrucfing, — //  God, 
pcradoenfure,  Sfc.  Where  note,  1.  The 
duty  directed  to ;  and  that  is,  without  bit- 
terness and  passion,  but  with  great  lenity 
and  meekness,  to  instruct  the  erroneous, 
even  when  they  oppose  the  truth  ;  such 
especially  as  do  it  out  of  ignorance,  and 
for  want  of  better  information,  are  particu- 
larly to  be  pitied,  and  patiently  borne  with, 
together  with  those  who  labour  under  the 
prejudices  and  prepossessions  of  a  contrary 
education  ;  in  meekness  instructin<r  those 
that  oppose.     Note,  2.  The  benefit  hoped 


552 


for.  and  the  advantage  expected,  by  such 
meek  and  gentle  methods  of  instruction  as 
are  here  directed  to;  1.  That  Almighty 
God  may  peradvenlure  give  them  repent- 
ance, blessing  such  prudential  and  piuus 
means  for  their  conversion  from  error  and 
seduction  ;  and  2.  That  they  may  be  re- 
covered out  of  Satan's  snares  and  tempta- 
tions, they  being  at  present  captivated  by 
him  according  to  his  will.  Learn,  ].  That 
if  erroneous  and  misled  persons  will  not 
bear  gentle  teaching,  much  less  will  they 
yield  to  sharp  invectives,  or  provoking  dis- 
putes. Yet,  2.  Disputations  wisely  ma- 
naged, like  defensive  wars,  are  both  useful 
and  necessary  in  defence  of  the  truth, 
though  they  do  not  bring  over  gainsayers. 
Learn,  3.  That  until  erroneous  and  misled 
persons  can  be  brought  by  consideration 
to  be  agents  in  recovering  themselves,  no 
teaching  or  disputing  will  be  sufficient  and 
effectual  to  recover  them  :  That  they  may 
recover  themselves  out  of  the  snare  of  the 
devil,  who  are  taken  captive  by  hi?n. 
Lastly,  error  is  the  devil's  snare  as  well  as 
sin  :  error  is  as  dangerous  as  vice  ;  the  one 
is  an  open  road,  the  other  is  a  by-path,  to 
hell  and  destruction  ;  consequently,  such  a 
christian  as  has  a  due  regard  to,  and  value 
for  his  own  salvation,  will  be  as  much 
afraid  of  erroneous  principles  as  of  debauch- 
ed practices  :  That  they  may  recover 
themselves  out  of  the  snare  of  the  devil, 
who  are  taken  captive  by  him  at  his  will. 

CHAP.  in. 

Our  apDstlc  liaving,  in  the  two  foregoing  cliapters, 
forewarned  Timotliy  of  these  dangerous  heretics 
and  false  teacliers,  whicli  were  tlien  arising  and 
ereeping  into  the  church,  he  comes  now,  by  a 
prophetical  instinct,  to  foretell  of  greater  evils 
and  iTiiscliiefs,  wliich  should  certainly  arise  to- 
wards  the  end  of  the  world,  which  he  calls  the 
last  days,  and  perilous  times.  The  prophetical 
prediction  runs  thus : 

'T^HIS   know  also,  that  in   the  last 
days  perilous  times  shall  come. 

As  if  our  apostle  had  said,  "  O  ray  son 
Timothy,  be  not  thou  discouraged,  neither 
let  any  of  thy  successors  be  dismayed,  at  the 
sects  and  schisms,  at  the  heresies  and  blas- 
phemies, at  the  vice  and  impiety,  which 
will  be  found  in  and  among  persons  in  the 
last  days,  when  certainly  know,  that  peril- 
ous times  shall  come  ;"  where,  by  the  last 
days,  understand  all  the  times  from  Christ's 
first  coming  in  the  flesh,  to  his  second  com- 
ing to  judgment ;  in  the  beginning  of 
times  several  sorts  of  persons,  yea,  several 


II  TIMOTHY.  Chap.  III. 

sects  and  parties  of  men,  arose,  to  whom 
the  following  characters  did  belong ; 
namely,  proud,  covetous,  boasters,  and  the 
like.  As  the  judaizing  teachers,  who  urged 
the  necessity  of  circumcision,  and  the  ob- 
servation of  the  ceremonial  law ;  also  the 
Gnostics,  and  followers  of  Simon  Magus, 
have  these  characters  applied  to  them  in 
those  early  days  ;  and  it  were  well  if  the 
church  of  Rome,  in  these  latter  days,  could 
clear  herself  of  these  characters,  which  are 
found  upon  her,  as  the  marks  and  badges  of 
an  apostate  church.  Learn  hence,  1.  That 
the  days  we  now  live  in  are  the  last  days, 
and  our  times  the  last  times.  2.  That  the 
last  limes  are,  and  will  be,  the  worst  times, 
perilous  times,  full  of  sin  and  full  of  trou- 
ble. Old  age  is  the  dregs  ot  lite,  the  world 
draws  upon  its  lees,  the  dregs  are  apparent : 
In  the  last  days  perilous  times  shall  come. 

•2  For  men  shall  be  lovers  of  their 
own  selves,  covetous,  boasters, 
proud,  blas|)herners,  disobedient  to 
parents,  untiiankful,  unholy,  3 
Without  natural  affection,  truce- 
l)reakers,  false  accusers,  incontinent, 
fierce,  despisers  of  those  that  are 
good,  4  Traitors,  heady,  high- 
minded,  lovers  of  pleasures  more 
than  lovers  of  God  : 


Here  our  apostle  reckons  up  the  several 
sins  which  would  abound  in  these  last  days, 
and  make  the  times  perilous  :  persons  pro- 
fessing Christianity  shall  appear  inordinate 
self-lovers,  insatiably  covetous,  vain-glori- 
ous, boasters,  proud,  despisers  of  others,  blas- 
phemers of  God,  and  Christ,  and  the  Holy 
Spirit,  by  denying  the  prescience  and  fore- 
knowledge of  the  former,  the  divinity  and 
godhead  of  the  latter.  Learn  hence.  That 
sins,  especially  great  sins,  seldom  go  single 
and  alone,  but  commonly  generate  and  be- 
get one  another.  Thus  here,  sell-love  be- 
gets covetousness,  covetousness  pride,  and 
pride  blasphemy.  Thus  men  fall  from  one 
sin  to  another,  and  proceed  from  one  de- 
gree of  wickedness  to  another. 

5  Having  a  form  of  godliness, 
but  denying  the  power  thereof: 
from  such  turn  away. 

This  is  the  last,  but  not  the  least,  sin  of 
the  perilous  times  :  the  apostle,  L  Tells  us 
what  these  men  have,  a  form  of  godliness  ; 
that  is,  a  vain,  empty  show  of  piety  and  re- 
ligion, which  discovers  itself  in  external  de- 


Chap.  III. 


II  TIMOTHY. 


553 


votion,  in  a  profession  of  the  christian  faith, 
in  an  external  show  of  mortification,  in  a 
great  zeal  for  some  particular  party,  or  pri- 
vate opinion.  2.  What  they  want,  the 
power  of  godliness,  that  is,  the  truth  and 
sincerity  of  it,  consisting  in  true  love  to  God 
and  our  neighbour.  3.  The  apostle  directs 
us  as  to  our  behaviour  towards  such  men. 
From  these  turn  awot/.  Learn  hence,  1. 
That  a  person  may  go  tar  and  advance  high, 
in  an  external  profession  of  piety  and  reli- 
gion, and  yet  have  no  more  than  a  form  of 
godliness.  2.  That  nolwithstanding  this, 
there  is  such  a  thing  as  the  internal  and  in- 
ward power  of  godliness  and  religion,  which 
few  maintain,  but  most  deny.  Learn,  3. 
That  christians  must  shun  familiarity  with 
such  as  have  the  brand  of  the  loregomg  m- 
famous  sins  upon  them,  and  not  hold  cor- 
respondency with  such  as  are  the  avowed 
enemies  of  Christ  and  his  kingdom. 

6  For  of  this  sort  are  they  which 
creep  into  houses,  and  lead  captive 
silly  women  laden  with  sins,  led 
away  with  divers  lusts,  7  Ever 
learninsr,  and  never  able  to  come  to 
the  knowledge  of  the  truth. 

In  these  words  our  apostle  renders  a  rea- 
son why  we  should  turn  away  from  the 
foremenlioned  sins  and  sinners,  namely,  be- 
cause these  heretical  and  false  teachers  be- 
fore characterized  are  of  an  insinuating  tem- 
per;  they  vent  not  their  errors  openly,  but 
in  corners  ;  they  creep  into  houses,  and 
there  set  upon  women  with  their  tempta- 
tions, who  have  less  ability  to  detect  them  : 
and  first  upon  women,  that  they  may  bet- 
ter win  their  husbands  over  to  compliance 
with  them  ;  and  upon  silly  women,  and 
such  as  were  laden  with  sin,  and  led  away 
with  divers  lusts ;  they  make  a  prey  of 
such  women  as  are  weak  in  their  intellect- 
uals, and  corrupt  and  wicked  in  their  mo- 
rals ;  which  women  always  pretend  to  be 
learned,  dut  are  never  nhle  to  come  to  the 
knowledge  of  the  truth,  and  consequently 
are  an  easy  prey  to  seducers,  and  very  ca 
pable  receptive  objects  for  such  deceivers  to 
draw  away.  Learn  hence.  That  seducers 
observe  a  method  in  seducing :  they  begin 
with  women,  weak  women,  and  usually 
wicked  and  loose  women.  Carefully  ought 
that  sex  to  resolve,  and  shun  conversing 
and  disputing  with  them. 

8  Now  as  Jannes  and  Jamhres 
withstood    Moses,  so  do  these  also 


resist  the  truth  :  men  of  corrupt 
minds,  reprobate  concerning  the 
faith. 

Jannes  and  Jambres  were  two  famous  ma- 
gicians in  Egypt,  who  withstood  Moses 
when  lie  was  working  miracles  before  Pha- 
raoh, to  hinder  him  from  believing  ;  their 
names  are  not  mentioned  in  scripture,  but 
taken  by  St.  Paul  either  from  public  tradi- 
tion, or  some  ancient  Jewish  records. 
Now,  says  the  apostle,  as  the  magicians  re- 
sisted Moses,  so  these  heretical  seducers  re- 
sist the  truth,  making  a  violent  and  rancor- 
ous opposition  against  it.  Thence  learn. 
That  there  have  been  false  teachers  in  all 
ages,  who  have  with  vehemency  opposed  tlie 
truth,  and  the  professors  of  it.  Neitlwr  tha 
members  nor  nnnislers  of  Christ  shall  ever 
want  enemies  to  war  with,  whilst  the  seed 
of  the  serpent  remains  in  the  world.  Ob- 
serve, 2.  The  character  of  those  men  who 
resist  the  truth  :  they  are  men  of  corrupt 
minds,  and  reprobate  conccrninir  the 
faith  ;  they  have  lost  all  sound  judgment, 
and  made  shipwreck  of  faith  and  a  good 
conscience.  A  corrupt  head,  a  corrupt 
heart,  and  a  vicious  life,  usually  attend  and 
accompany  one  another ;  loose  principles 
dispose  men  to  loose  and  licentious  prac- 
tices :  such  as  are  latitudinarians  in  opinion, 
are  oftentimes  so  in  practice  too.  An  he- 
retical head  and  upright  heart  are  incompa- 
tible ;  a  good  conscience  and  a  true  faith, 
like  Hippocrates's  twins,  live  and  die  toge- 
ther. 

9  But  thev  shall  proceed  no  fur- 
ther :  for  their  folly  shall  be  mani- 
fest unto  all  men,  as  theirs  also  was. 

Here  our  apostle  encourages  Timothy, 
and  in  him  all  the  succeeding  ministers  of 
the  gospel  to  the  end  of  the  world,  against 
all  the  discouragements  which  either  he  or 
they  might  meet  with  from  the  impostors 
and  seducers  of  the  times,  by  assuring  them 
of  the  issue  and  event  of  these  trials ;  first, 
that  God  will  put  a  bar  in  their  way,  that 
they  proceed  no  further  in  their  hypo- 
critical and  juggling  practices.  Learn 
thence.  That  heretics  and  seducers  are  li- 
mited and  bounded  by  God  :  they  cannot 
do  all  the  mischief  they  would,  and  they 
shall  not  do  all  they  can.  Secondly,  That 
God  would  make  their  folly  and  madness 
manifest  to  tlieir  own  confusion  :  their  folly 
shall  be  discovered,  and  then  abhorred,  as 
was  the  follv  and  madness  of  Jannes  and 
Jambres.      Learn,  That  God  will,   in   his 


554 


II  TIMOTHY. 


Chap.  in. 


own  time,  by  the  preaching  of  the  word, 
discover  false  teachers  and  their  delusions  to 
the  world. 

10  But  thou  hast  fully  known  my 
doctrine,  manner  of  life,  purpose, 
faith,  lono-siifFering,  charity,  pa- 
tience, 11  Persecutions,  afflictions, 
which  came  unto  me  at  Aiitioch,  at 
Iconium,  at  Lystra  ;  what  persecu- 
tions I  endured  :  but  out  oi  them  all 
the  Lord  delivered  me.  12  Yea, 
and  all  that  will  live  godly  in  Christ 
Jesus  shall  suffer  persecution. 

A  special  mean  is  here  propounded  how 
Timothy  and  his  successors  may  be  preserv- 
ed from  the  seduction  of  false  teachers, 
namely,  by  setting  before  themselves  the 
example  of  the  great  apostle  St,  Paul ;  we 
are  more  easily  led  by  precedents  than  by 
precepts,  therefore  the  apostle  propounds  his 
own  example  as  a  pattern,  :  Thou  hast 
fully  known  my  doctrine,  my  manner  of 
life  and  conversation,  my  purpose  to  adhere 
to  my  faith  in  Christ,  my  long-suffering, 
and  patience  in  undergoing  persecutions  for 
him,  at  Antioch,  at  Iconium,  at  Lystra,  and 
how  God  was  graciously  pleased  to  deliver 
me  out  of  all.  Learn  hence,  L  That  young- 
er ministers  ought  especially  to  observe  the 
doctrine  and  conversation  of  the  elder,  the 
pious  way  and  walking  of  the  graver  mi- 
nisters, and  must  follow  them.  Aged  Paul 
propounds  his  virtue  to  young  Timothy  for 
imitation,  Thou  hast  fully  known"  my 
doctrine  andtnninnr  of  life  ;  my  doctrine 
to  be  sound  and  sincere,  my  life  to  be  holy 
and  unblamable.  Learn,  2.  That  it  is 
both  lawful  and  laudable,  at  some  times, 
and  upon  some  occasions,  to  mention  both 
the  graces  which  God  hath  wrought  in  us, 
and  also  the  sufferings  and  persecutions 
which  we  endure  and  undergo  for  him. 
Thou  k/wu'(St  nrhat  persecutions  I  en- 
dured at  Antioch,  at  Iconium,  and  Lys- 
tra. Learn,  3.  That  always  opposition, 
and  often  persecution,  attends  the  preach- 
ing of  the  gospel  wherever  it  goes.  St. 
Paul  went  to  Antioch,  fiom  Aniiocli  to 
Iconium,  and  from  Iconium  to  Lystra, 
preaching  the  gospel ;  but  persecution  fol- 
lowed him  hard  at  the  heels  wherever  he 
went.  But  observe  how  the  goodness  of 
God  accompanied  him  too,  Out  of  them 
all  the  Jjord  delivered  me  ;  not  only  our 
dangers,  but  our  deliverances  also,  must  be 
recorded  and  observed.     Observe,  fartlier, 


How  the  apostle  argues  from  his  own  per- 
secutions in  particular  to  all  the  godly  per- 
secutions in  general  :  Yea,  and  all  that 
will  live  godly  in  Christ  Jesus  shall  suf 
fer  persecution  ;  mark,  not  this  or  that 
godly  man,  but  all,  every  one  without  ex- 
ception :  the  better  the  men,  the  sooner  per- 
secuted ;  the  devil  shoots  his  arrow  at  the 
whitest  and  fairest  mark.  Again,  all  that 
will,  he  doth  not  say  all  that  wish  well  to 
godliness,  but  all  that  will,  all  that  are  ab- 
solutely resolved  so  to  do.  And  farther,  if 
he  will  live,  if  he  can  or  will  keep  his  god- 
liness in  his  heart,  and  not  discover  it  in  his 
life,  he  may  escape  hatred  and  persecution  : 
but  if  he  will  live  religiously,  let  him  look 
for  persecution.  Observe  farther.  It  is  said, 
he  that  will  live  godlily  ;  not  living  civilly, 
but  living  godlily,  exposes  to  the  world 
scorn  and  hatred  ;  in  a  word,  his  godliness 
in  Christ  Jesus,  that  is,  such  godliness  as  is 
exerted  in  the  virtue,  strength,  and  power, 
of  Christ  Jesus  particularly.  Godliness  in 
Christ  Jesus  is  real  and  true  godliness:  'tis 
exact  godliness,  'tis  an  active  godliness,  'tis 
a  prevailing  godliness,  it  is  a  world-con- 
demning godliness  •,  such  godliness  cannot 
escape  the  world's  hatred.  Learn,  That  all 
those  that  show  forth  the  power  of  religion 
in  an  holy  conversation,  must  look  for  per- 
secution. 

13  But  evil  men  and  seducers 
shall  wax  worse  and  worse,  deceiv- 
ing and  being  deceived. 

Our  apostle  having  acquainted  us  in  the 
former  verse  with  the  condition  of  the  god- 
ly, that  they  must  expect  and  prepare  for 
persecution  ;  he  lets  us  in  this  verse  under- 
stand the  miserable  condition  of  the  wick- 
ed, that  they  wax  worse  and  worse  ;  their 
proficiency  is  mere  apostasy,  they  actively 
deceive  others,  and  are  passively  deceived 
themselves,  by  the  devil,  that  lying  spirit, 
that  grand  impostor.  Learn  lience.  That 
the  prosperous  estate  of  wicked  men  is  much 
more  dangerous  and  miserable  than  the  af- 
flicted, persecuted  condition  of  the  godly  ; 
the  good  by  persecution  grow  better,  but  the 
wicked  by  living  easy  wax  worse  and  worse. 

14  But  continue  thou  in  the  things 
which  thou  hast  learned  and  hast 
been  assured  of,  knowing  of  whom 
thou  hast  learned  them  ;  15  And 
that  from  a  child  thou  hast  known 
the  holy  scriptures,  which  are  able 
to    make   thee   wise    unto    salvation 


Chap.  III. 


11  TIMOTHY. 


565 


through    faith    which     is    in    Christ 
Jesus. 

Several  arguments  are  here  made  use  of, 
by  St,  Paul,  lo  press  Timothy  to  the  duty 
of  perseverance  in  the  doctrine  of  Christ, 
contained  in  tiie  holy  scriptures  ;  tlie  first  is 
drawn  from  tlie  authority  of  the  person 
from  whom  he  had  received  that  doctrine, 
to  wit,  St.  Paul  himself,  an  inspired  apostle 
of  Jesus  Christ.  Continue  in  the  tilings 
which  thou  hast  learned  ;  that  is,  from  me, 
and  by  me,  as  an  authorized  apostle.  All 
the  servants  of  God,  but  especially  the  mi- 
nisters of  God,  must  continue  constant  in 
the  faith,  and  stedfast  in  the  truth  received. 
The  second  argument  of  Timothy's  adher- 
ing to  the  doctrine  of  the  scriptures,  is 
drawn  from  his  long  acquaintance  witli 
the  scriptures,  even  from  his  childhood,  yea, 
from  his  infancy  :  Froryi  a  child  thou  hast 
known  the  holi/  scriptures,  Sfc.  And  the 
argument  lits  thus,  •*  Thou,  O  Timothy, 
hast  learnt  the  scriptures  from  thy  infancy  ; 
now  what  a  shame  would  it  be  for  thee, 
who  hast  been  taught  so  early  the  true  re- 
ligion, to  turn  from  it  and  forsake  it  ;  from 
a  child  thou  hast  known  the  holy  scrip- 
tures, from  a  suckling,  as  the  word  signi- 
fies." From  whence  learn.  That  it  is  the 
duty  of  parents  to  instruct  their  children 
betimes  in  the  holy  and  good  word  of  God  ; 
we  read  before  of  the  care  that  Timothy's 
mother  and  grandmother  took  in  that  mat- 
ter. Observe,  2.  The  title  given  to  the 
word  of  God, — the  holy  scriptures;  they 
are  holy  in  their  author,  holy  in  their  mat- 
ter, holy  in  their  penman,  holy  in  their 
end  and  design,  which  is  to  make  us  holy, 
John  xvii.  17.  The  word  of  God  is  not 
only  pure  but  purifying,  not  only  clean  but 
cleansing.  Observe,  3.  The  high  com- 
mendation given  of  the  word.  It  is  able  to 
make  thee  viise  unto  salvation  ;  no  know- 
ledge can  bring  us  to  salvation  without  the 
knowledge  of  the  holy  scriptures  ;  the  phi- 
losophers will  teach  you  moral  wisdom,  but 
not  a  vvord  of  salvation  by  a  Redeemer, 
without  whom  our  salvation  is  impossible  ; 
therefore  it  is  here  added, — -wise  unto  sal- 
vation throuirh  faith  which  is  in  Christ 
Jesus.  Learn  thence,  That  the  holy  scrip- 
tures, though  they  instnict  us  in  the  way 
of  salvation,  yet  cannot  save  us  without 
faith  in  Christ  Jesus. 

16  All   scripture   is   given    by  in- 
spiration of  God,  and  is  profitable 


for  doctrine,  for  reproof,  for  cor- 
rection, for  instruction  in  righteous- 
ness ;  17  That  the  man  of  God 
may  be  perfect,  thoroughly  furnish- 
ed nnto  all  good  works. 

Our  apostle  closes  this  chapter  with  an 
exhortation  to  Timothy  to  persevere  in  his 
study  of  the  holy  scriptures,  by  an  argu- 
ment drawn,  1.  From  the  dignity  and  au- 
thority of  the  scriptures  ;  2.  From  their 
utility;  3.  From  their  perfection.  1.  From 
their  dignity  and  authority,  ther/  are  given 
bji  the  inspiration  of  God  ;  that  is,  they 
are  not  the  contrivance  of  any  man's  wit 
and  fancy,  but  a  revelation  of  the  mind 
and  will  of  God  ;  and  those  that  wrote 
them  were  excited  to  it,  and  assisted  in  it, 
by  the  Spirit  of  God  :  no  part  of  scripture 
had  either  angels  or  men  for  its  author, 
but  every  part  of  scripture  is  divinely  in- 
spired or  breathed  by  God,  both  for  matter 
and  order,  style  and  words.  A  second  ar- 
gument is  drawn  from  the  utility  and  suffi- 
ciency of  the  holy  scriptures  ;  they  are 
profitable  for  doctrine  and  instruction, 
teaching  us  what  to  know  and  believe  in 
order  to  salvation,  concerning  God,  and 
Christ,  and  ourselves,  &c.  for  reproof  of 
error,  and  confutation  of  false  doctrines, 
for  correction  of  sin  and  evil  manners, 
for  instruction  in  rifrhfeousness,  directing 
us  how  to  lead  a  righteous  and  holy  life, 
according  to  the  will  of  God.  A  third  ar- 
gument is  taken  from  the  perfection  of 
them  ;  they  are  able  to  make  the  man  of 
God  perfect,  thoroughh/  furnished  unto 
all  good  works  :  that  is,  to  make  the  minis- 
ters of  Christ  complete  in  knowledge,  faith, 
and  holiness,  every  way  fitted  for  their  work 
and  duty,  as  christians,  and  as  ministers. 
Observe  here,  1.  That  the  scriptures  of  the 
Old  Testament,  and  not  of  the  New,  must 
be  the  scriptures  here  intended,  they  being 
the  only  scriptures  which  Timothy  had 
known  from  a  child  ;  that  was  before  the 
scriptures  of  the  New  Testament  were  writ- 
ten. Observe,  2.  That  the  apostle  doth 
not  say  that  these  scriptures  were  of  them- 
selves sufficient  to  make  Timothy  wise  un- 
to salvation,  but  only  that  with  faith  in 
Christ  Jesus  they  were  sufficient  for  that  end  ; 
nuich  more  then  must  the  scriptures  both 
of  the  Old  and  New  Testament  together, 
when  accompanied  with  faith  in  Jesus 
Christ,  be  sufficient  for  that  end.  Ob- 
serve, 3.  That  the  scriptures  are  a  perfect, 
plain,  and  sufficient  rule,  in  all  things  ne- 


556 


II  TIMOTHY. 


Chap.  IV. 


cessary  to  salvation.  1.  They  are  a  per- 
iect  rule  ;  because  the  writers  of  them  were 
divinely  inspired,  and  consequently  their 
writings  are  infallible.  2.  They  are  a 
plain  rule;  otherwise  they  would  be  no 
rule  at  all,  of  no  noore  use  to  direct   our 


office  it  is  to  dispense  spiritual  bread,  if 
they  neglect  to  do  it,  escape  condemnation  ? 
Observe,  2.  The  subject  matter  of  the 
charge,  to  preach  according  to  Christ's  com- 
mission. Matt,  xxviii.  19.  Go,  preach  and 
baptize ;    to  preach  the  xvord,  not  the  fan- 


failh  and  practice  than  a  sun-dial  iii  a  dark  cies  and  inventions  of  men,  but  the  whole- 
room  IS  to  tell  us  the  hour  of  the  day.  A  some  word  of  God  ;  and  the  whole  word 
rule  that  is   not   plain,  whatever  it  may  be     of  God,   both  law   and  gospel,  the  one   to 


in  itself,  is  of  no  use  to  us  till  it  is  made 
plain.  3.  They  are  a  sufficient  rule  ;  they 
are  able  to  make  the  man  of  God  perfect, 
and  wise  to  salvation.  Here  the  church 
of  Rome  distinguishes,  and  says,  the  scrip- 
tures are  sufficient  to  salvation,  but 
not  to  instruction  ;  to  whom  one  of  the 
martyrs  replied,  "  If  so,  God  send  me  the 
salvation,  and  you  the  instruction."  It  is 
conceived   by  some,  that  this  was  the  last 


keep  men  from  presumption,  the  other  from 
despair ;  to  be  instant  and  active,  urgent 
and  zealous,  in  the  discharge  of  his  duly, 
in  all  the  parts  of  it,  in  instruction,  re- 
prehension, and  exhortation  ;  and  this  with 
all  long-suffering,  patience,  and  lenity, 
undergoing  meekly  the  contradiction  of 
sinners,  and  the  reproaches  of  men  :  and 
for  the  time  to  do  if,  in  season,  and  out  of 
season,  that  is,  to  take  all  occasions,  and 


epistle  that  ever  St.  Paul  wrote;  if  so,  this     lo  be  thankful  to  God  for  all  opportunities, 
is  the  last   charge  that  ever   he  gave,  and     of  preaching  his  word :  the  lazy  may  find 


concerns  us  the  more  to  attend  lo  the  so- 
lemnity of  it.  The  chapter  before  us  is  St. 
Paul's  Ci/gnea  Cnntio,  his  last  and  sweetest 
song  :  by  a  spiritual  sagacity  he  saw  his 
end  approaching,  and  the  time  of  his  mar- 
tyrdom to  be  at   hand  :  he  therefore,  like  ; 


thousand  excuses,  but  willing  minds  know 
no  difficulties;  Ihey  consider  the  price  paid 
for  souls,  and  the  account  that  must  be 
given  of  Itiem.  Observe,  3.  The  person  to 
whom  this  charge  is  given  ;  to  Timothy,  an 
ordained  person,  one  set  apart  for  the  work  ; 


dying  man,  adjures  Timothy  in  a  most  aw.  this  is  not  a  work  common  to  all,  but  pe- 
ful  and  tremendous  manner,  to  preach  the  culiar  to  some  ;  God's  Timothies  only, 
word  with  all  diligence  and  care,  which  he  vvho  are  called  and  set  apart  by  imposition 
had  so  highly  extolled  in  the  foregoing  of  hands  for  the  work  of  the  ministry,  must 
chapter,  as  being  able  to  make  all   persons     preach  the  word  ;  and  such  ought  to  lake 

all  occasions,  and  be  very  instant  in  so  doing, 
1  Cor.  ix,  1 6.  Necessi/i/  is  laid  upon  us  ; 


wise  unto  salvation 

CHAP.  IV. 


J  CHARGE  thee  therefore  before 
God,  and  the  Lord  Jesus  Christ, 
who  sliail  judge  the  quick  and  the 
dead  at  his  appearing  and  his  king- 
dom ;  2  Preacii  the  word  ;  be  in- 
stant in  season,  out  of  season  ;  re- 
prove, rebuke,  exhort,  with  all  long- 
sufferiiig  and  doctrine. 

Observe  here,  1.  A  most  solemn  adjura- 
tion and  charge  given,  I  charge  thee  be- 
fore God  and  our  Lord  Jesus  Christ,  the 
judge  of  quick  and  dead.  Lord  !  what 
opiate  can  stupify  the  conscience  of  a  mi- 
nister, that  he  shall  not  feel  the  authority  of 
such  a  charge,  or  not  be  awakened  by  such 
ardent  expressions!  How  can  they  appear 
before  the  most  high  and  everlasting  Judge  ? 
Wtiat  will  be  a  sufficient  defence  before  his 
enlightened  tribunal  ?  If  such  in  the  last 
judgment,  who  neglected  lo  feed  the  poor 
with  material  bread,  shall  be  placed  at 
Christ's  left   hand  :  how  can  those  whose 


7/ea,  woe  be  unto  us  if  we  preach  not  tlu 
"gospel. 

3  For  the  time  will  come  when 
they  will  not  endure  sound  doctrine  ; 
but  after  their  own  lusts  shall  they 
heap  to  tiieniselves  teachers,  having 
itching  ears  ;  4  And  they  shall 
turn  away  their  ears  from  the  truth, 
and  shall  be  turned  unto  fables. 

Here  we  have  the  reason  of  our  apostle's 
solemn  adjuration  in  the  foregoing  verses, 
by  which  he  stirs  up  Timothy  to  a  careful 
discharge  of  his  duty;  namely,  in  regard 
of  the  apostasy  ot  the  times,  in  which 
many  would  grow  weary  of  sound  doc- 
trine, and  follow  fables.  Here  note,  I. 
The  ground  of  this  apostasy  :  men's  ha- 
tred of  the  truth  :  lyiet/  will  not  endure 
sound  doctrine,  that  is,  Ihey  will -reject 
and  abhor  it ;  they  love  their  lusts  above 
God's  law,  and  will  not  endure  to  hear 
It.  A  second  ground  of  their  apostasy  is, 
a  deliglit   in  false  teachers  :  they  heap  up 


Chaj).  IV. 


II  TIMOTHY. 


557 


to  themselves  such  as  will  claw  their  ilc/i- 
ing  ears,  and  gratify  their  wanton  desires, 
and  in  no  wise  disturb  their  lusts.  Third- 
ly, Here  is  the  doleful  issue  and  dreadful 
consequence  of  tiiis  their  malicious  contempt 
of  the  truth  :  t/ui/  shall  turn  away  their 
cars  from  the  truth,  and  be  turned  unto 
fables  :  that  is,  say  some,  to  the  fabulous 
divinity  of  the  Gnostics,  made  up  of  Gen- 
tilism  and  Judaism  ;  the  fabulous  traditions 
of  the  Jewish  doctors,  say  others.  Learn 
hence,  1.  Tiiat  christian  doctrine  is  sound 
doctrine,  wholesome  words.  2.  Unsound 
persons  cannot  endure  sound  doctrine ; 
sore  eyes  cannot  abide  the  light.  3.  That 
in  the  last  days  there  will  be  many  teach- 
ers to  claw  and  gratify  itching  cars.  4. 
That  the  more  false  teachers  do  abound, 
the  more  careful  and  industrious  should  the 
ministers  of  Christ  be  to  oppose  them,  by 
preaching  sound  doctrine. 

5  But  watch  thou  in  all  tilings, 
endure  afflictions,  do  the  work  of  an 
evangelist,  make  full  proof  of  thy 
ministry. 

Behold  here  a  fourfold  duty  pressed  upon 
Timothy  ;  1.  Watchfulness  :  Watch  thou 
in  all  things.  As  if  he  had  said,  "  False 
teachers  will  beset  you  round  on  every 
side  ;  therefore  guard  and  watch  every 
where."  2.  Courage  :  Endure  aviations  : 
he  that  fears  the  frowns  of  men,  can  never 
discharge  his  duty  faithfully  to  God.  .3. 
Fidelity  :  Do  the  work  of  an  evangelist  : 
which  was  an  extraordinary,  and  therefore 
but  a  temporary,  office,  to  assist  the  apostles 
in  preaching  and  publishing  the  gospel  from 
place  to  place;  they  watered  what  the  apos- 
tles planted.  4.  Sincerity :  Make  full 
proof  of  thy  minisiry  :  so  fulfil  all  the 
parts  of  it,  that  none  may  charge  thee  with 
tlie  neglect  of  any  part  of  thy  duty  :  let 
the  world  see  that  thou  makest  it  thine 
own  and  only  work  to  win  souls.  Learn 
hence,  1.  That  the  apostasy  and  looseness 
of  the  times  we  live  in  must  oblige  all  per- 
sons, but  especially  the  ministers  of  Christ, 
to  watch  :  who  should  watch,  if  not  the 
watchmen  ?  Learn  hence,  2.  That  minis- 
ters, of  all  men,  need  courage:  they  must 
inure  themselves  to  endure  hardship,  and  ex- 
pect hard  words,  hard  dealing,  nicknames, 
and 'all  kind  of  reproaches ;  and  these  must 
be  endured  with  patience,  with  courage, 
and  with  constancy.  Learn,  3.  That  mi- 
nisters must  make  full  proof  of  their  mi- 
nistry, that  is,  must  fully  and  faithfully  dis- 


charge all  the  duties  of  their  calling,  not  do 
their  duties  by  halves ;  but  accomplish  all 
the  parts  of  their  ministry,  strengthening 
the  weak,  comforting  tiie  afflicted,  reducing 
the  wandering,  and  adorning  their  doctrine 
by  a  pure  and  unblamable  conversation. 
This  is  to  fulfil  our  ministry. 

6  For  I  am  now  ready  to  be  offer- 
ed, and  the  time  of  my  departure  is 
at  hand.  7  I  have  fought  a  good 
fight,  I  have  finished  my  course,  I 
have  kept  tiie  faith  :  8  Henceforth 
tliere  is  laid  up  for  me  a  crown  of 
righteousness,  which  the  Lord,  the 
righteous  Judge,  shall  give  me  at 
that  day  :  and  not  to  me  only,  but 
unto  all  them  also  that  love  his  ap- 
pearing. 

Our  apostle  being  now  come  almost  to 
the  end  of  his  christian  and  ministerial  race, 
he  first  looks  downward  into  his  grave  with 
comfort,  ver.  6.  and  sees  his  death  a  pleas- 
ing sacrifice  to  God,  and  a  sweet  departure 
to  him  ;  /  am  ready  to  be  offered,  and 
the  time  of  my  diparture  is  at  hand. 
Next  he  looks  backward,  and  reflects  upon 
his  well-spent  life  with  joy  :  J  have 
fought  a  good  fght,  I  have  finished 
7ny  course,  ver.  7.  Last  of  all  he  looks  up- 
ward, and  there  sees  heaven  prepared  for 
him,  V.  8.  Henceforth  is  laid  up  for  mc 
a  crown  of  righteousness.  Observe,  1. 
St.  Paul's  intimation  of  his  death  :  I  am 
ready  to  be  otTered  up  ;  a  sacrificial  word, 
"  I  am  ready  to  be  poured  out  as  a  drink- 
ofl^ering  ;  my  death  will  be  a  sweet  sacrifice 
to  God,  my  blood  being  shed  for  Christ,  as 
the  wine  was  poured  out  in  the  meat-ofl'er- 
ing."  Learn  hence.  That  the  death  of 
God's  ministers,  especially  of  such  as  die 
martyrs,  is  a  most  pleasing  sacrifice  unto 
God  :  precious  in  the  sight  of  the  Lord  is 
the  death  of  all,  but  especially  of  such  saints. 
Observe,  2.  St.  Paul's  narration  of  his  life: 
I  have  fought,  I  have  finished,  Src. 
The  word  run  is  a  figure  taken  from  the 
Olympic  games,  where  was  combating, 
wrestling,  running,  according  to  the  laws 
of  the  games,  and  judges  appointed  to  de- 
clare the  victors,  and  to  give  them  the  prize, 
a  crown  of  garlands.  The  first  metaphor 
is  taken  from  a  soldier,  a  combatant,  a 
champion  ;  I  have  fought  a  good  fght. 
Learn,  Every  sincere  christian,  but  especially 
every  faithful  minister,  is  a  spiritual  soldier; 
their  enemies  are  spiritual,  their  weapons 


558 


II  TIMOTHY. 


Chap.  IV. 


spiritual,  their  warfare  spiritual,  their  victory 
spiritual  ;  they  must  be  men  of  courage, 
men  of  conduct,  men  that  can  endure  hard- 
ship, men  of  unity  and  activity  among 
themselves.  The  second  metaphor  is  taken 
from  a  strenuous  runner ;  I  have  fiimhed 
my  course,  "  I  am  come  to  the  period  of  my 
days,  and  to  the  end  of  my  race  ;"  alludmg 
perhaps  to  his  course  of  life  after  his  con- 
version, which  was  wholly  spent  in  run- 
ning from  place  to  place  to  preach  the  gos- 
pel. And  now  he  was  come  to  the  last 
stage  or  goal  at  Rome,  where  he  was  to  re- 
ceive his  garland,  his  crown  of  martyrdom. 
Learn  hence,  A  christian's  life  is  a  race, 
which  he  must  not  only  cheerfully  begin, 
but  perseveringly  finish  :  so  says  the  apos- 
tle here,  **  I,  Paul  the  aged,  have  fought 
the  good  fight,  &c.  have  not  only  begun, 
but  finished,  my  course."  O  what  a  com- 
fort is  it  to  be  an  old  soldier  of  Jesus  Christ ! 
St.  Paul  is  now  reckoned  to  be  sixty-one 
years  of  age  when  he  suffered  martyrdom  ; 
he  runs  his  race  patiently,  cheerfully,  re- 
servedly, and  perseveringly.  The  third 
metaphor  is  taken  from  depositories,  who 
faithfully  keep  things  committed  to  their 
trust  without  embezzlement.  This  deposi- 
tum,  the  christian  faith,  St.  Paul  had  kept  ; 
I  have  kept  the  faith.  He  kept  first,  the 
grace  of  faith  ;  secondly,  the  doctrine  of 
faith,  inviolable  ;  endeavouring  to  transmit 
it  down  to  posterity,  in  despite  of  the  legal 
Jew,  or  the  profane  Gentile.  Observe,  3. 
St.  Paul's  expectation  of  his  reward : 
Henceforth  is  laid  up  for  me  a  crown  of 
righteousness,  8fc.  Here  note.  The  re- 
ward is  a  crown  of  righteousness,  because 
only  given  to  righteous  men  :  the  person 
rewarding,  Christ  the  righteous  Judge  :  the 
person  rewarded,  ?;?p,  St,  Paul  himself,  and 
all  the  faithful  that  love  Christ's  appearing  : 
the  certainty  of  the  reward,  it  is  laid  tip, 
reserved  and  kept  safe,  as  an  inheritance  for 
a  child  :  the  time  of  the  reward,  in  that 
day,  the  great  day  of  the  Lord,  when  he 
shall  come  to  judge  the  quick  and  the 
dead. — Learn  hence,  L  That  the  reward 
which  God  has  in  hand  for  his  faithful  ser- 
vants, is  no  less  than  a  crown  of  glory.  2. 
That  the  time  when  this  reward  shall  be 
fully  and  finally  dispensed,  is  the  great 
day.  3.  It  is  the  property  of  the  godly  to 
look,  love,  and  long,  for  that  day. 

9  Do  thy  dilisence  to  come  short- 
ly unto  me:  10  For  Demas  hath 
forsaken  me,  having  loved  this  pre- 
sent   world,    and    is   departed  unto 


Thessalonica  ;  Crescens  to  Galatia, 
Titus  unto  Dalmatia.  11  Only 
Luke  is  with  me.  Take  Mark,  and 
bring  him  with  thee  ;  for  he  is  pro- 
fitable to  me  for  the  ministry.  12 
And  Tychicus  have  I  sent  to  Ephe- 
sus. 

Our  apostle  comes  now,  in  this  second 
part  of  the  chapter,  to  treat  of  some  private 
and  personal  affairs.  And  first  he  desires 
Timothy  to  come  speedily  to  him,  having 
a  great  desire  to  see  him,  and  be  comforted 
by  him,  before  he  died.  The  strongest  of 
christians  may  sometimes  be  helped  by  the 
weaker  ;  a  Paul  may  stand  in  need  of  a 
Timothy  ;  there  is  not  a  member  in  the  bo- 
dy, but  is  some  way  serviceable  to  the 
head.  Secondly,  He  assigns  a  reason  why 
he  did  thus  desire  Timothy's  presence,  be- 
cause of  Demas'  and  others'  absence  ;  De- 
mas had  forsaken  \\\m,  having  loved  this 
present  -world.  The  best  may  sometimes 
be  forsaken  by  their  bosom  friends ;  De- 
mas was  such  to  St.  Paul,  yet  left  him. 
For  what  cause  ?  For  the  love  of  the  world. 
This,  when  it  grows  inordinate,  will  cause  a 
man  first  to  forsake  his  frie-nd,  and  then  his 
God.  Thirdly,  Crescens  was  gone  to  Ga- 
latia, Titus  to  Dalmatia,  Tychicus  to  Ephe- 
sus  ;  all  of  them,  no  doubt,  to  spread  the 
gospel,  to  plant  or  water  the  churches. 
Good  men  will  be  doing  good  wherever 
they  are,  wherever  they  come  or  go.  On- 
ly Luke  was  with  him  ;  nothing  could  se- 
parate that  good  man  from  him.  A  faith, 
ful  friend  loveth  at  all  limes  ;  yet  friend' 
ship  (ollcE  arnicitia)  will  vanish  in  adver- 
sity :  but  true  christian  friendship  is  perpe- 
tual, the  foundation  of  it  is  eternal.  Lastly, 
he  desires  Timothy  to  bring  Mark  with 
him  ;  not  for  rest  or  recreation,  because  he 
wanted  a  companion  for  his  diversion  ;  no, 
but  to  assist  him  in  his  work  :  Bring 
Mark  ;  for  he  is  profitable  to  me  for  the 
vnnistry.  'Tis  happy  when  the  ministers 
of  God  affect  the  company,  and  desire  the 
presence,  of  each  other,  for  spiritual  ends 
and  religious  purposes. 

13  The  cloak  that  I  left  at  Troas 
with  Carpus,  when  thou  comest, 
bring  with  thee,  and  the  books, 
hut  especially  the  parchments. 

St.  Paul  having  desired  Timothy's  com- 
pany at  Rome,  requests  him  to  bring  with 
him  such  things  as  he  wanted,  and  stood 
in  present  need  of.     1 .  His  cloak  :  proba- 


Chap.  IV.  II  TIMOTHY. 

bly  a  garment  which  in  the  winter  season 
he  might  want  the  warmtli  and  benefit  of, 
especially  being  in  a  cold  prison.  So  long 
as  we  are  upon  earth,  a  prudential  care 
must  be  taken  to  preserve  our  health ; 
when  winter  approached,  St.  Paul  sent  for 
his  winter  garment  to  keep  him  warm. 
The  body  is  the  soul's  organ  or  instrument 
by  which  it  acts  •,  therefore  we  must  do 
what  in  us  lieth  to  keep  it  in  tune  for  the 
service  of  the  soul.  2.  His  books  ;  pro- 
bably the  book  of  the  Old  Testament ;  cer- 
tainly no  profane  books ;  he  had  no  leisure 
for,  no  liking  to,  any  such.  3.  But  cspe- 
cialli/  the  parcluiieiits  ;  these  are  thought 
to  be  note-books  of  his  own  collecting,  in 
which  he  had  written  several  things  for  the 
help  of  his  memory,  and  the  benefit  of  the 
church.  Behold  here,  1.  An  eminent  pat- 
tern of  pious  studiousness  in  St.  Paul.  Here 
was  an  aged  man,  an  aged  minister,  that 
had  already  read  much,  a  prisoner ;  no  very 
proper  place  for  study,  were  prisons  then 
filled  with  such  brutes  as  generally  now  ; 
nay,  a  dying  prisoner,  one  that  looked  for 
death  and  beheading  every  day  ;  yet  aged 
Paul,  dying  Paul,  cannot  live  without 
his  books  ;  he  must  still  be  reading,  learn- 
ing, studying  the  scriptures  especially,  which 
are  such  a  vast  deep,  as  the  line  of  an  in- 
spired apostle  could  not  fathom.  Behold, 
I  say,  a  pattern  for  such  ministers  as  think 
they  know  enough,  they  have  studied 
enough,  and  are  too  old  to  learn  ;  so  was 
not  our  apostle,  when  within  a  few  months 
of  his  death.  2.  Behold  here  an  eminent 
pattern  of  pious  humility  in  Timothy,  if 
bishop  of  Ephesus  now,  as  some  affirm,  if 
only  minister  of  a  particular  church,  as 
others  aflfirm;  yet  was  he  undoubtedly  a 
very  humble  person,  otherwise  St.  Paul  had 
not  desired,  and  Timothy  had  certainly  dis- 
dained, to  carry  this  luggage  with  him  to 
Rome.  Pride  would  have  stooped  to  no- 
thing of  this,  but  thrown  all  to  the  dung- 
hill :  whereas  true  humility  disposes  a  man, 
especially  a  minister  of  Christ,  to  become 
all  things  to  all  men. 

14  Alexander  the  coppersmith 
did  me  much  evil  :  the  Lord  reward 
him  according  to  his  works.  15  Of 
whom  be  thou  ware  also  ;  for  he 
hath  greatly  withstood  our  words. 

Here  our  apostle,  1.  Complains  of  the  in- 
juries and  oppositions  which  he  had  met 
with  from  Altxander  the  coppersinith, 
who  was  before  a  great  professor,  but  now 


509 


become  a  grievous  persecutor.  He  made 
shipwreck  of  the  faith,  1  Tim.  i.  19.  which 
he  (lid  before  profess;  nay,  'tis  thought  this 
man.  Acts  xix.  33.  was  near  martyrdom, 
yet  afterwards  an  opposer  of  the  truth. 
The  best  things  corrupted,  become  worst; 
the  sweetest  wine  makes  the  sharptjst  vine- 
gar. Be  not  offended,  then,  if  at  any  time 
you  see  professors  turn  l)lasphemers  ;  nay, 
preachers  themselves  turn  persecutors.  Ob- 
serve, 2.  An  apostolical  prediction,  rather 
than  a  dreadful  imprecation,  passed  upon 
Alexander  :  The  Lord  i-eward  him  ac- 
cording to  his  works :  The  Lord  will  re- 
ward him  according  to  his  works.  The 
apostle  by  a  prophetic  spirit  saw  what  was 
coming  upon  him,  and  foretells  his  doom. 
Imptecalions  against  the  enemies  of  the 
church,  if  lawful,  yet  must  be  cautiously 
and  very  rarely  used  :  what  we  find  in 
scripture  looking  like  such,  are  rather  to  be 
accounted  predictions,  than  imprecations. 
Observe,  lastly.  The  caution  given  to  Timo- 
thy to  shun  him  ;  Ofxvhom  be  thou  -ware 
also,  for  he  is  an  opposer  of  the  truth. 
Wicked  men  do  not  so  much  oppose  the 
ministers,  as  the  ministry  ;  not  so  much  op- 
pose preachers,  as  preaching.  'Tis  the  light 
of  truth  which  evil-doers  hate;  because  it 
has  a  searching,  discovering,  condemning 
power.  St.  Paul  doth  not  complain  of 
Alexander's  unkindness  towards  him,  but  of 
his  malicious  resisting  the  truth,  and  hin- 
dering the  preaching  of  the  gospel :  He 
hath  greatly  withstood  our  words. 

IG  At  my  first  answer  no  man 
stood  with  me,  but  all  men  forsook 
me  :  /  pray  God  that  it  may  not 
be  laid  to  their  charge. 

Our  apostle  here  complains  of  the  ti- 
morousness  of  weak  christians  in  their  car- 
nage towards  him,  at  his  first  appearing  be- 
fore Nero  the  emperor  of  Rome,  or  some  of 
his  officers ;  they  deserted  him,  they  all  de- 
serted him,  very  few  durst  own  him.  But 
this  was  out  of  weakness  and  fimorousness, 
not  out  of  maliciousness,  as  Alexander  in  the 
former  verse  ;  therefore  St.  Paul  prays  for 
them,  God  would  not  lax/  it  to  their 
charge,  but  pity  and  pardon  their  infirmi- 
ty. Learn  hence.  How  hard  it  will  go 
with  the  holiest  of  saints  :  if  God  should 
lay  but  one  sin,  though  a  sin  of  infirmity, 
to  their  charge,  it  would  sink  them  to  the 
lowest  hell.  Lord  !  how  sad  must  it  then 
be  to  have  the  sins  of  a  wicked  man's 
whole  life  charged  upon  him  !     Learn,  2. 


560 


II  TIMOTHY. 


Chap.  IV. 


That  the  holiest  servants  of  God  in  a  suffer- 
ing hour,  may  and  must  expect  to  be  left 
alone,  forsaken  of  all  their  friends,  none 
daring  to  open  their  moulh,  and  speak  a 
word  for  them.  The  apostle  met  with  it 
here,  and  a  greater  than  he  before  him  ; 
when  Christ  was  apprehended  all  the  dis- 
ciples forsook  him  and  fled. 

17  Notwithstanding  the  Lord 
stood  with  me,  and  strengthened 
me  ;  that  by  me  the  preaching  might 
be  fully  i<nown,  and  that  all  the  Gen- 
tiles might  hear:  and  I  was  deliver- 
ed out  of  the  mouth  of  the  lion. 

That  is,  "  Though  man  forsook  me, 
God  stood  by  me;  the  Lord  Jesus  strength- 
ened me,  that  by  me,  thus  standing  up  in 
Ihe  defence  of  the  gospel,  the  preaching  of 
it  might  be  fully  known,  and  that  all  the 
Gentiles  might  hear  the  defence  of  it  :  and 
thus,  for  that  time,  I  was  delivered  out  of 
Nero's  hands,  that  bloody  lion's  mouth." 
Learn,  1.  That  whilst  God  has  any  further 
work  for  his  servants  to  do,  he  will  assist 
and  sustain  them  in  despite  of  all  opposition 
and  discouragement  whatsoever  :  though 
Nero  roar,  and  persecutors  rage,  and  friends 
desert,  yet  God  will  stand  by,  God  will  de- 
liver, till  his  faithful  servants  have  finished 
their  work.  The  Lord  stood  by  vie, 
and  I  was  delivered  out  of  the  mouth 
of  the  lion,  says  the  holy  apostle.  See 
here  the  certain  character  of  the  church's 
enemies  :  they  are  lions,  lions  for  power, 
lions  for  policy,  lions  for  terror,  lions  for 
cruelty  :  God  sometimes  delivers  his  peo- 
ple, and  saves  them  from  (sometimes  suf- 
fers his  dearest  children  to  fall  into)  the 
paws,  yea,  the  mouths,  of  these  devouring 
lions. 

18  And  the  Lord  shall  deliver  me 
from  every  evil  work,  and  will  pre- 
serve me  unto  his  heavenly  king- 
dom :  to  whom  be  glory  for  ever 
and  ever.     Amen. 

Mark,  He  doth  not  say.  The  Lord  will 
deliver  me  from  every  evil  worker,  buty/'o?« 
even)  evil  work  ;  though  he  doth  not  save 
me  from  my  temporal  enemies,  blessed  be 
God,  my  spiritual  enemies  shall  never  hurt 
me,  neither  sin  nor  Satan.  Lord  !  it  is  a  far 
greater  favour  to  be  preserved  from  sin,  than 
from  any  temporal  affliction  that  can  befall 
us, yea,  than  from  death  itself!  The  Lord 


will  deliver  me  from  every  evil  work ; 
'  vea,  farther.  He  will  preserve  me  to  his 
heavenly  kingdom.  God  has  a  kingdom, 
an  heavenly  kingdom,  for  all  his  saints,  his 
suffering  saints  especially  ;  it  is  prepared 
for  them,  they  are  preparing  for  it,  and 
they  shall  be  put  into  the  possession  of  it  in 
due  time.  He  closes  with  a  doxology  here, 
To  whom  be  glory  for  ever  and  ever. 
Amen.  As  God  has  prepared  an  eternal 
kingdom  for  his  saints,  so  they  desire  that 
God  may  have  glory  from  them  to  eternal 
ages.  Grace  enlargeth  the  heart  towards 
God,  in  fervent  desires  that  his  glory  may 
be  eternized. 

19  Salute  Prisca  and  Aquila, 
and  the  household  of  Onesiphorus. 

Observe  here.  How  mindful  the  apostle 
is  of  his  absent  friends  ;  thougli  he  was  now 
in  prison,  and  they  a  great  way  from  him, 
yet  he  sends  pious  salutations  to  them. 
This  Prisca,  or  Priscilla,  and  Aquila,  are 
often  remembered  by  St.  Paul ;  he  lodged 
in  their  house  at  Corinth.  The  saints  and 
servants  of  God  forget  not  one  another, 
when  at  the  ends  of  the  earth.  He  salutes 
also  Onesiphorus  and  his  household,  wife 
and  children,  and  servants.  Thus  do  pious 
governors  procure  a  blessing  upon  their  fa- 
milies as  well  as  upon  their  persons.  One- 
siphorus is  not  only  prayed  for  himself, 
and  saluted  singly,  but  likewise  his  house- 
hold also  :  Salute  Prisca  and  Aquila,  and 
the  household  of  Onesiphorus. 

20  Erastus  abode  at  Corinth  : 
but  Trophimus  have  I  left  at  Mile- 
turn  sick. 

Erastus  is  mentioned,  Rom.  xvi.  23. 
as  chamberlain  of  the  city  of  Corinth, 
one  that  showed  kindness  to  Paul  ;  he 
was  a  great  man,  the  treasurer  of  the 
city  of  Corinth  ;  yet  neither  his  riches,  nor 
his  great  place,  could  keep  him  from  lov- 
ing the  apostle  and  the  afflicted  church  of 
God.  Rarely  are  great  men  good,  and 
as  rarely  are  good  men  great  ;  yet  some 
great  men  are  good,  and  some  good  men 
are  great.  Lot  and  Abraham,  Job  and 
David,  were  full  of  riches,  yet  full  of  piety, 
under  the  Old  Testament ;  so  was  Nicode- 
mus,  Joseph  of  Arimathea,  and  Zaccheus, 
under  the  New.  Thus  God  magnifies  the 
power  of  converting  grace.  Trophimus 
have  I  left  at  Miletum  sick.  This  man 
\vas  a  citizen  of  Ephesus,  a  disciple  and 


Chap.  IV. 


II  TIMOTHY. 


60 1 


companion  of  St  Paul,  Ads  xx.  whom  he 
was  forced  to  leave  sick  at  Miletum.  Note, 
Strength  of  grace  cannot  prevail  against 
bodily  weaknesses  and  diseases ;  sickness 
may  seize  even  the  best  men.  Note  also, 
That  the  apostles  had  not  the  gift  of  healing 
when  they  pleased,  but  only  when  God 
gave  it  to  them. 

21  Do  tliy  diligence  to  come  be- 
fore winter.  Eubulus  greeteth  thee, 
and  Piidens,  and  Linus,  and  Claudia, 
and  all  the  brethren. 

Our  apostle  being  greatly  desirous  to  see 
Timothy  before  his  death,  reiieweth  his  re- 
quest and  suit  to  him  to  make  haste  and 
come  belbre  winter  :  the  personal  pre- 
sence of  good  men  is  much,  very  much, 
desired  by  them,  in  order  to  excite  and 
quicken  each  other.  To  encourage  Ti- 
mothy to  hasten  to  him,  he  names  se- 
veral persons  of  note  that  were  then  at 
Rome,  who  sent  salutations  to  him,  and 
would  rejoice  to  see  him.  But  where 
were  all  these,  when  our  apostle  was  upon 
his  trial  ?  Ans.  They  all  forsook  him,  and 
not  one  of  them  stood  with  him.  Be- 
hold what  frailty  there  may  be,  and  what 
fear  will  do,  in  persons  of  choice  note  for 
eminency  and  grace  in  the  church  of  God! 

22  The  Lord  Jesus  Christ  be 
with  thy  spirit.  Grace  be  with  you. 
Amen. 


The  apostle  concludes  this  like  his  other 
epistles,  with  an  apostolical  benediction, 
T/ie  Lord  Jesus  Christ  be  with  thy  spi- 
rit :  as  if  he  had  said,  "  Be  not  sad  at 
my  departure;  for  though  I  must  leave 
thee,  yet  the  Lord  will  uphold  thee  by  his 
grace,  and  be  present  wiih  thee  by  the  in- 
fluence of  his  Holy  Spirit."  The  inward 
presence  of  Christ  with  the  spirits  of  his 
people,  directing  iheir  spirits  in  thiiikinr^, 
judging,  choosing,  and  refusing,  is  a  sweet 
privilege,  and  greatly  to  be  desired.  Happy 
they  who  have  the  Spirit  of  Christ  perpe- 
tually present  with  them  :  who  so  live, 
that  Christ  may  delight  to  dwell  by  his 
Spirit  in  them.  Grace  be  -with  you,  that 
is,  with  all  of  you  ,  he  doth  not  say,  riches 
be  with  you,  honours  be  with  you,  or  the 
favour  of  man  be  with  you;  but  grace, 
and  the  favour  of  God,  be  with  you. 
God's  special  favour  and  distinguishing 
grace  is  to  be  sought  by  all  persons,  above 
and  before  all  things.  Lastly,  Our  apostle 
ratifies  and  seals  up  all  with  that  conclud- 
ing particle,  Amen;  teaching  us.  That 
whatever  we  should  pray  for  should  be 
rightly  understood,  firmly  believed,  and 
earnestly  desired,  and  heartily  consented 
to  :  they  sin  in  prayer,  who  understand  not 
what  they  pray  for,  and  who  do  not  ear- 
nestly desire  what  they  pray  for ;  for  in 
testimony  of  our  desires  to  be  heard,  we  say. 
Amen. 


Vol.  II. 


EPISTLE   OF    ST.    PAUL 

TO 

TITUS. 


St  Paul's  epistles  to  Timothy  aud  Titus,  arc  the  church's  canons,  which  the  Holy  Gliost  indited,  %ery 
sufficient  to  their  use  and  end.  O  how  happy  had  the  church  been  in  all  ages  if  strict  canonical  obe- 
dience had  been  paid,  as  well  as  sworn,  unto  tliera.  .  ,,  .      .  , 

Titus  was  a  Gentile,  converted  early  to  Christianity  by  St.  Paul,  who  having  great  experience  of  his  piety 
and  prudence,  left  him  in  Crete,'to  govern  the  church  of  God  in  that  island.  ™,.        ,  , 

This  Epistle  to  Titus  is  of  the  same  nature,  and  wrote  with  the  same  design,  as  those  to  J  iraothy,  only 
shorter-  because  Titus  seems  to  have  been  the  ancienter  and  more  experienced  person;  St.  Paul 
briefly  instructs  him  in  all  the  parts  of  his  duty,  in  electing  church  governors,  in  censuring  false  teach- 
ers, in  instructing  the  ancient  and  younger  persons,  in  pressing  upon  all  persons  obedience  to  magis- 
trates, and  a  care  to  maintain  good  worXs. 


CHAP.  T. 

Titus  being  placed  by  St.  Paul  in  Crete,  St.  Paul 
writes  to  him  how  he  ought  to  demean  himself 
there,  by  appointing  in  every  city  bishops  or 
elders,  to  teach  and  govern  those  that  were  al- 
ready, or  should  afterwards,  be  converted  to  the 
faith  of  Christ;  exhorting  him  to  be  very  care- 
ful to  make  choice  of  worthy  and  fit  persons  into 
this  high  and  honourable  office,  men  of  sound 
doctrine,  and  unblamable  lives. 

"DAUL,  a  servant  of  God,  and  an 
apostle  of  Jesus  Christ,  ac- 
cording- to  the  faith  of  God's  elect, 
and  the  acknowledging  of  the  truth 
which  is  after  godliness  ;  2  In 
hope  of  eternal  life,  which  God, 
that  cannot  lie,  promised  before  the 
world  began  ;  3  But  hath  in  due 
times  manifested  his  word  through 
preaching,  which  is  committed  unto 
me,  according  to  the  commandment 
of  God  our  Saviour  ;  4  To  Titus, 
mine  own  son  after  the  common 
faith  :  Grace,  mercy,  and  peace, 
from  God  the  Father  and  the  Lord 
Jesus  Christ  our  Saviour. 

These  verses  contain  the  apostle's  saluta- 
tion, and  the  first  part  of  this  chapter ;  in 
which  observe,  1.  The  person  saluting,  de- 
scribed byhis  name,  Paul :  by  his  general 
office,  a  servant  of  God  :  by  his  special 
office,  an  apostle  of  Jesus  Christ :  by 
the  end  of  his  office,  to  preach  the  faith. 


and  thereby  to  promote  the  faith  of  God's 
elect,  and  to  bring  persons  to  the  acknow- 
ledgment of  the  doctrine  of  the  gospel, 
which  is  truth  according  to  godliness. 
Learn  hence,  That  the  great  design  and  end 
of  preaching  the  gospel,  is,  to  produce  faith 
in  the  heart,  and  holiness  or  godliness  in 
the  life,  of  those  that  sit  under  it  ;  not 
that  common,  notional,  and  intellectual 
faith,  which  is  oft-limes  found  in  unholy 
persons  :  but  that  lively  faith,  which  is  else- 
where called  the  faith  of  the  operation  of 
God,  and  here,  the  faith  of  God's  elect ; 
even  such  a  failh  as  is  the  parent  and  prin- 
ciple of  obedience.  Observe,  2.  The  apostle 
declares  a  farther  end  of  his  office,  namely, 
to  raise  christians  up  to  a  lively  hope  and 
expectation  of  that  eternal  life,  which  that 
God,  who  cannot  lie,  hath  promised  be- 
fore the  world  began.  But  how  could 
Gild  then  promise,  when  there  was  none  to 
promise  to?  Am.  The  promise  was  made 
to  Christ,  and  in  him  to  all  his  members : 
for  there  was  a  federal  transaction  betwixt 
the  Father  and  the  Son  from  all  eternity  ; 
the  Son  promised  to  give  his  soul  an  offer- 
ing for  sin,  and  the  Father  engaged  that  he 
should  see  his  seed,  and  the  travail  of  his 
soul.  Observe,  3.  How  God,  who  pro- 
mised us  in  Christ  eternal  life  before  all 
time,  did  accomplish  and  make  good  that 
word  in  the  fulness  of  time.  Verse  3. 
He  hath  in  due  time  manifested  his  word 
through  preaching;  that  is,   What  God 


Chap.  I. 


TITUS. 


5G3 


so  long  ago  purposed  in  himself,  and  pro- 
mised to  his  Son,  he  hath  in  the  fittest  ap- 
pointed season  made  manifest  by  the  preach- 
ing of  the  gospel,  wiiich  is  committed  to 
me  hy  the  appomtment  of  God  and  Christ. 
Learn  hence.  That  the  doclrme  of  salvation 
is  much  more  clearly  revealed  to  us  that  live 
under  the  gospel,  than  it  was  to  the  fatiiers 
of  the  Old  Testament.  Life  and  immortal- 
ity, that  IS,  the  clearer  knowledge  and  mv)re 
full  assuiance  of  eternal  lite,  is  now  brought 
about  by  the  preachingof  the  gospel.  Ob- 
serve, 4.  The  person  saluted,  Titus,  de- 
scribed by  his  relation.  St.  Paul's  sun  in 
tlif  t'dith  ;  he  begat  him  by  his  ministry 
unto  God,  was  the  instrument  of  his  con- 
version unto  Christianity  ;  his  son  after 
the  common  faith.  Where  note.  That  the 
church  has  h\.\\.  one  faith  common  to  all 
christians,  it  has  one  common  object  of 
faith,  Christ  crucified  ;  it  has  one  common 
end  of  faith,  eternal  salvation  ;  this  is  the 
end  of  every  believer's  faith  and  hope. 
Observe  lastly,  The  salutation  itself:  Grace, 
mercy,  and  peace,  from  God  the  Father, 
and  the  Lord  Jesus  Christ  our  Saviour: 
that  is,  all  spiritual,  temporal,  and  eternal 
blessings,  I  most  heartily  wish  unto  you, 
from  God  the  Father,  and  Jesus  Christ  our 
worthy  Mediator.  Learn  hence.  That 
whatever  spiritual  grace  or  temporal  bless- 
ings we  now  receive  from  God,  is  from 
him  not  barely  as  a  Creator,  but  as  a  Fa- 
ther, a  gracious  Father  in  Christ,  in  whom 
he  pours  foith  the  immensity  of  his  love 
upon  us,  and  through  whom  he  conveys  all 
kind  of  blessings  unto  us. 

5  For  this  cause  left  I  thee  in 
Crete,  that  thou  shouldest  set  in  or- 
der the  things  that  are  wantinir,  and 
ordain  eUlers  in  every  city,  as  I  had 
appointed  thee  : 

Observe  here,  1.  The  erection  of  a  pow- 
er in  the  person  of  Titus:  /  left  thee  in 
Crete  to  ordain  elders :  "  I,  who  am  an 
apostle  of  Christ,  and  have  received  a  com- 
mission from  him  thus  to  do,  I  left  thee, 
thee  who  wcrt  so  dear  to  me,  so  useful  to 
me ;  yet  for  the  church's  service  did  I  de- 
ny myself,  and  part  with  thee.  Behold 
here,  a  blessed  pattern  of  our  ministerial 
imitation.  St.  Paul  did,  and  could  most 
cheerfully,  sacrifice  all  his  private  advan- 
tages, the  tenderest  and  inmost  of  his  affec- 
tions, to  the  benefit  of  the  church,  and  the 
interest  of  religion  ;  let  us  go  and  do  like- 
wise.    Observe,  2.  The  end  of  this  institu- 


tion, or  the  use  and  exercise  of  this  power : 
to  order,  and  to  ordain,  to  correct  and  con- 
stitute ;  1.  To  set  in  order  things  that  are 
wanting :  the  ship  of  the  church  is  never 
so  well  rigged,  but  souuthing  is  wanting 
that  might  be  added  ;  whilst  the  tabernacle 
of  God  sojourns  here  below,  some  pin  or 
other  will  be  lacking  in  it.  "2.  To  ordain 
elders  in  everj/  citi/,  such  as  migtit  govern 
and  teach,  and  administer  to  God  in  holy 
things  :  wherever  a  church  is  planted,  there 
is  an  absolute  necessity  of  a  settled  minis- 
try, and  a  succession  of  ministers,  without 
which  it  is  impossible  that  religion  should 
either  prosper  or  long  continue  :  and  care 
must  be  taken  that  such  ministers  be  duly 
qualified,  and  regularly  ordained.  J  left 
thee  in  Crete  to  ordain  elders.  Observe, 
3.  The  limitation  of  these  acts,  according 
to  the  apostle's  prescription,  As  I  had  ap- 
pointed thee.  Titus  must  do  nothing  but 
according  to  commission,  and  by  special 
direction.  Where  note.  That  the  ordering 
and  governing  of  the  church  was  not  left 
arbitrary,  no  not  to  Titus  himself;  but 
whatever  he  did,  was  done  by  apostolical 
direction  :  For  this  cause  I  left  thee  in 
Crete,  that  thou  shouldest  ordain  elders 
in  every  city,  as  I  appointed  thee, 

a  If  any  be  blameless,  the  hus- 
band of  one  wife,  having  faithful 
children,  not  accused  of  riot,  or 
unruly,  7  For  a  bishop  must  be 
blameless,  as  the  steward  of  God  ; 
not  self-willed,  not  soon  angry,  not 
given  to  wine,  no  striker,  not  given 
to  filthy  lucre  ;  8  But  a  lover  of 
hospitality,  a  lover  of  good  men,  so- 
ber, just,  holy,  temperate  ;  9  Hold- 
ing: fast  the  faithful  word,  as  he 
hath  been  taught,  that  he  may  be 
able  by  sound  doctrine  both  to  ex- 
hort and  to  convince  the  gainsayers. 

Here  St.  Paul  gave  Titus,  as  he  had  be- 
fore done  Timothy,  the  character  of  such 
persons  as  were  to  be  admitted  into  the  sa- 
cred function.  The  character  is  twofold, 
positive  and  negative  ;  he  shows  them  both 
what  they  should  be,  and  what  they  should 
not  be.  The  positive  characters  of  a  bi- 
shop, yea,  of  every  one  that  administers  to 
God  ill  holy  things,  are  these:  he  must  be 
blameless,  free  from  scandal,  not  blame- 
worthy ;  a  minister's  hie  should  be  so 
bright  and  shining,  that  all  persons  who  be- 
hold it  may  admire  it,  and  guide  their  lives 
2  o2 


564 


TITUS. 


Chap.  I. 


by  the  direction  and  example  of  it.  The 
husband  of  one  wife,  that  is,  at  once,  the 
apostle's  command  doth  not  forbid  success- 
ive marriages  :  for  this  he  elsewhere  allows : 
see  the  note  on  1  Tim.  iii.  2.  Nor  does  the 
command  oblige  him  to  marry  at  all,  but  it 
establishes  the  lawfulness  of  a  bishop's  mar- 
riage, if  he  sees  reason  for  it ;  yet,  no  doubt, 
by  these  words,  the  husband  of  one  unfe, 
St.  Paul  proposes  a  greater  degree  of  chas- 
tity to  church  governors  than  to  other  per- 
sons. Having  faithful  children,  not  ac- 
cused of  riot,  or  unrubj  ;  Titus  must  not 
only  look  at  the  person  "he  is  to  ordain,  but 
to  the  family  and  household  of  the  person 
ordained,  that  they  be  well  governed  ;  be- 
cause the  honour  of  religion,  and  the  repu- 
tation of  the  church,  suffers  exceedingly, 
when  any  of  the  bishop's  family,  his  chil- 
dren especially,  are  riotous  and  unruly  ;  be- 
sides, the  world  will  pronounce  them  unfit 
to  govern  the  church  of  God,  that  cannot 
command  their  own  families.  As  the  stew- 
ard of  God ;  the  steward  is  an  appointed 
and  deputed  officer,  he  acts  by  commission, 
and  distributes  his  Lord's  allowance  accord- 
ing to  his  Lord's  command,  and  is  account- 
able for  all  he  does  ;  and  as  he  is  over  the 
inferior  servants,  so  must  he  be  a  pattern  and 
precedent  for  them  ;  a  steward  must  be  both 
wise  and  faithful.  A  lover  of  hospitality, 
sober,  temperate.  Mark,  Of  hospitality, 
not  of  luxury  and  sensuality  :  as  he  com- 
mends hospitality,  so  he  regulates  it  too,  a 
lover  of  hospitality ,  yet  sober  and  tempe- 
rate ;  riotous  housekeeping  is  not  hospita- 
lity in  St.  Paul's  account,  but  the  liberal  and 
free  relieving  of  such  as  are  in  necessities 
and  straits.  Holding  fast  the  faithftd 
word,  as  he  hath  been  taught ;  he  must  he 
a  person  well  instructed,  well  settled  and 
confirmed  in  the  faith,  of  ability  to  defend 
the  faith,  and  to  stop  the  mouth  of  gain- 
sayers  -j—just,  holy,  and  a  lover  of  good 
men,  a  person  of  strict  holiness  and  piety 
towards  God,  of  exact  righteousness  and 
justice  towards  men,  and  a  sincere  lover  of 
all  good  men.  These  are  positive  charac- 
ters required  in  a  bishop.  The  negatives 
follow,  and  they  are  five  :  not  self-willed, 
not  so  adhering  to  his  own  resolutions,  that 
nothing  can  force  him  from  them ;  he  that 
is  of  an  inflexible  will,  had  need  be  of  an 
infallible  judgment :  not  soon  angry,  and 
subject  to  passion  ;  for  he  stands  in  God's 
place,  and  ought  to  resemble  God  in  long- 
suffering  and  patience  :  7iot  given  to  wine, 
that  is,  too  much  wine,  no  inordinate  lover 
of  it ;  no  siller  at  wine,  either  in  his  owu 


house  or  elsewhere :  no  striker,  either  with 
the  hand  or  with  the  tongue  :  not  given  to 
filthy  lucre,  seeking  to  get  wealth  by  sordid 
ways  and  means  ;  the  sin  of  covetousness 
is  not  so  base  in  any  man  as  in  a  minister; 
many  are  unjustly  charged  with  it,  but 
where  it  is  really  found  it  is  a  sordid  sin. 
How  unfit  is  he  to  administer  in  holy  things 
to  God,  who  prefers  the  world  before  God  ! 
By  making  a  god  of  the  world,  we  make 
an  idol  of  God. 

10  For  there  are  many  unruly 
and  vain  talkers  and  deceivers,  espe- 
cially they  of  the  circumcision  :  11 
Whose  mouths  must  be  stopped ; 
who  subvert  whole  houses,  teaching' 
things  which  they  ought  not,  for 
filthy  lucre's  sake. 

A  reason  is  here  subjoined  by  our  apostle, 
why  Titus  should  take  such  special  care  to 
fill  the  church  with  able  guides,  namely, 
because  there  was  a  multitude  of  false 
teachers  dispersed  abroad,  and  scattered  up 
and  down  everywhere,  particularly  the  ju- 
daizing  doctors,  those  of  the  circumcision, 
mentioned  Acts  xv.  who  would  make  Chris- 
tianity nothing  more  than  a  supplement  to 
the  law  of  Moses.  These  he  tells  Titus  must 
have  their  mouths  stopped,  not  by  force,  for 
Titus  had  no  power  of  the  sword,  but  by 
confutation  ;  he  must  take  care  to  ordain 
such  as  might  silence  them,  though  not 
satisfy  them.  For  mark  the  efficacy  of 
error,  and  the  power  of  seduction,  they 
subvert  whole  houses,  they  make  proselytes 
without  number.  Learn  hence,  That  such 
is  the  strength  of  error,  and  the  weakness 
and  unsteadiness  of  many  christians,  that 
whole  households  may  be  subverted  by  the 
most  gross  deceivers.  If  the  apostle's  con- 
verts were  thus  easily  and  universally  mis- 
led, no  wonder  if  ours  be  so. 

12  One  of  themselves,  ei^en  a  pro- 
phet of  their  own,  said.  The  Cretians 
are  alway  liars,  evil  beasts,  slow 
bellies.  13  This  witness  is  true. 
Wherefore  rebuke  them  sharply  ; 
that  they  may  be  sound  in  the  faith  ; 
14  Not  giving  heed  to  Jewish  fables, 
and  commandments  of  men  that 
turn  from  the  truth. 

The  next  argument  St.  Paul  makes  use  of 
to  excite  Titus  to  take  great  care  how  he 


Cluip.  I. 


TITUS. 


C>G<i 


behaved  himself  at  Crete,  and  what  bishops 
lie  left  there,  is  drawn  from  the  quality  and 
nature  of  the  people  in  that  island  of  Crete, 
where  God's  providence  and  the  apostle's 
care  had  placed  hiiu  -.  he  tells  hini,  that  one 
of  their  own  pioplicts,  or  poets,  Epimenides, 
had  given  this  character  of  then),  that  the 
C.-etians  were  a  lazy  and  a  lying  people, 
ready  enough  to  be  misled  by  the  tulse 
teachers,  particularly  the  judaizing  doctors, 
who  imposed  circumcision  and  other  cere- 
iTiunial  rites  upon  them,  which  were  now 
old  fables,  but  tended  to  pervert  men  from 
the  truth  ;  therefore  he  charges  Titus  to 
reprove  sharply  and  cuttingly,  i/tat  they 
niajj  k-  sound  infaitli.  The  word  is  a  me- 
taphor taken  from  surgeons,  who  cut  out 
dead  flesh  to  the  quick,  but  it  is  in  order  to 
healing;  cutting  words  have  done  great 
cures :  many  a  diseased,  festered  soul  has 
been  made  sound,  both  in  faith  and  manners, 
by  severe  reprehension.  Learn  hence,  Tliat 
although,  generally  speaking,  we  ought  to 
temper  our  reproofs  with  much  gentleness 
and  meekness,  yet  there  is  a  time  when  we 
must  reprove  sharply,  that  men  may  be 
sound  in  the  faith.  We  may,  we  must, 
speak  cutting  words,  when  kind  words  will 
not  do. 

15  Unto  the  pure,  all  tilings  are 
pure  ;  hut  unto  them  that  are  defiled 
and  unbelieving  is  nothing  pure  ; 
hut  even  their  mind  and  conscience 
is  defiled. 

Here  our  apostle  intimates  what  those 
Jewish  traditions  and  fables  were,  wiiich 
those  judaizing  doctors  and  false  teachers 
would  intrude  and  impose  upon  persons 
at  that  time,  namely,  pretences  that  men 
were  defiled  by  eating  things  unclean,  by 
not  observing  their  days,  and  keeping  other 
ceremonial  rites :  but  says  the  apostle.  To 
the  pure  all  things  arc  pure  ;  that  is,  to 
believers  who  are  sanctified  by  the  christian 
faith,  and  purified  from  sin  and  guilt,  all 
meats,  and  days,  and  things  of  this  nature, 
are  clean  and  lawful,  and  may  without  sin 
be  used,  every  creature  being  sanctified  by 
the  word  of  God  and  prayer.  Here  note. 
The  honourable  title  which  a  gracious  and 
merciful  God  puts  upon  good  men,  notwith- 
standing they  have  much  impurity  and  sin 
inhering  in  them,  and  many  sinful  weak- 
nesses and  infirmities  cleaving  to  them,  yet 
God  calls  them  pure  ;  Unto  the  pure,  kc. 
They  are  now  initially  so,  and  shall  ere 
long  be  perfectly  so.     Note,  2.  A  privilege 


purchased  for  them  by  the  blood  of  Christ, 
and  that  is  the  lawful  liberty  and  use  of  all 
meats,  &c.  under  the  gospel,  which  were 
prohibited  by,  and  forbidden  under,  the  ce- 
remonial law  :  Unto  the  pure,  all  things 
are  now  pure. 

— But  unto  them  that  are  defiled-, 
and  unbelieving,  is  nothing  pure  ; 

Mark,  he  doth  not  say,  to  the  defiled  all 
things  are  unclean,  but,  nothing  is  pure  : 
they  pollute  all  they  touch.  To  an  unsanc- 
tified  man  nothing  is  sanctified  ;  whatever 
he  does  is  unclean,  either  in  the  matter,  in 
the  manner,  or  in  the  end,  of  his  doing  it ; 
and  the  reason  follows,  because  their  wind 
and  eonscience  are  defiled.  No  wonder  the 
streams  are  polluted,  when  the  fountains  are 
poisoned.  2'hc  mind  and  conscience  are 
defiled,  partly  by  blindness,  partly  by  stu- 
pidity  and  senselessness. 

IG  They  profess  that  they  know 
God,  but  in  works  deny  him,  being 
abominable,  and  disobedient,  and 
unto  every  good  work  reprobate. 

Behold  here  the  dismal  character  of  many 
hypocritical  persons  in  the  Jewish  church. 
They  professed  the  knowledge  of  God,  the 
true  God,  but  in  their  works,  in  their  lives 
and  actions,  they  denied  him,  and  so  be- 
came abominable  both  to  God  and  man, 
disobedient  to  the  law,  and  averse  to  every 
good  work."  Here  learn,  1.  That  hypo- 
crites are  generally  great  professors,  they  pro- 
fess great  knowledge  of  God,  and  great 
zeal  for  him.  2.  That  to  deny  God  is  a 
very  heinous  sin,  and  an  abominable  wick- 
edness :  There  is  a  twofold  denial  of  God, 
first,  in  words  expressly  and  openly  ;  se- 
condly, in  practice,  closely  and  consequenti- 
ally. They  profess  that  they  know  God, 
but  in  works  they  deny  him.  There  may  be 
at  once  a  professing  of  God,  and  a  denial  of 
him  :  many  a  man's  practice  speaks  aloud, 
that  there  is  no  God,  when  he  makes  a  fair 
confession  and  profession  of  him  with  his 
mouth  and  tongue.  Learn,  3.  That  no 
sorts  of  persons  are  so  odious  to  God,  and 
abominable  in  his  sight,  as  those  who  make 
a  profession  of  his  holy  name  and  truth,  but 
walk  contrary  in  their  lives  to  their  pro- 
fession. 

CHAP.  n. 

Onr  apostle  in  this  cliapter  directs  Titus  Imw  to 
ilisriiarge  his  (iiitv  faillifvilly,  as  a  minister  of 
Christ,  ill  prcacliiiis  f'e  frospel ;  advising  him  to 
Instni"!  all,  hotli  yoiini;  ami  old,  iiareuts  and  rhil- 


bGG 


ilren,  masters,  and  servants,  in  the  practice  of 
their  relative  and  respective  duties  one  towards 
another,  tliatGod  nniglit  1  e  glorified,  and  relifrion 
adorned  ;  and  liere  first  he  instructs  liim  in  ge  e- 
ral  to  preacii  to  tlie  people  wholesome  and  sound 
doctrine;  and  then  directs  liira  particularly  to 
apply  that  doctrine  to  llie  several  sorts  and  "con- 
ditions of  raen. 

"OUT  speak  tlioij  the  things  which 
become  sound  doctrine  : 
As  if  our  apostle  had  said,  whatever  the 
forementioned  judiuziiig  doclors  preach, 
though  tliey  doat  upon  dreanis,  and  feed 
their  hearers  witli  fables  and  fancies,  lo  poi- 
son and  corrupt  their  souls,  and  turn  them 
from  the  truth  ;  be  sure  that  thou  earnest 
thyself  as  becomes  a  sound  preacher  of  tiie 
gospel,  and  speak  only  tAe  tilings  that  be- 
come  sou/id  doctrine ;  tiie  body  may  as 
soon  be  nourished  with  carrion,  as  the  soul 
with  rotten  and  unsound  doctrine.  Chris- 
tian doctrine  is  sound  doctrine.  And  the 
ministers  of  Christ,  who  feed  his  people, 
must  take  care  that  they  bring  such  whole- 
some doctrine  to  their  people  as  may  con- 
tribute greatly  to  their  spiritual  health  and 
soundness.  Speak  thou  the  things  that 
become  sound  doctrine. 

2  That  the  aged  men  be  sober, 
grave,  temperate,  sound  in  faith,  in 
charity,  in  patience. 

By  aged  7nen,  we  may  understand  all 
ancient  men  in  general,  and  church-officers 
in  particular,  in  whom  our  apostle  requires 
and  calls  for  gravity  and  sobriety  in  beha- 
viour, temperance  in  all  things,  that  they  be 
sound  in  faith,  sincere  in  charity,  and  con- 
stant in  patience.  Wiiere  note.  That  our 
apostle  exempted  none  from  the  instructions, 
admonitions,  and  exhortations  of  the  minis- 
ters of  God.  God's  school  is  as  well  for 
the  aged  as  the  young,  not  only  for  initial- 
ing youth,  but  also  for  the  edifying  the 
aged,  and  building  them  up  in  their  most 
holy  faith  :  the  aged  have  but  a  little  time 
to  be  in  the  world,  their  nature  declines, 
their  days  are  almost  ended,  they  must  there- 
fore labour  to  recompense  a  decay  of  nature 
with  increase  of  grace,  the  weakness  of  body 
with  the  strengtii  of  faith:  Let  the  aged 
men  be  sound  in  faith.  Note  farther,  that 
sobriety,  gravity,  temperance,  soundness  in 
the  faith,  eminent  charity,  and  exemplary 
patience,  are  the  great  ornaments  of  persons 
in  their  old  age. 

3  The  aged  women  likewise,  that 
they  be  in  heliaviour  asbccoinelh  ho- 
liness, not  f::lse   accusers,  not  givcjj 


TITUS.  Chap.  II. 

to  nuich  wine,  teachers  of  goo(! 
things  ;  4  That  they  may  teach  the 
young  women  to  be  sober,  to  love 
their  husbands,  to  love  their  chil- 
dren, 5  To  be  discreet,  chaste, 
keepers  at  home,  good,  obedient  to 
their  own  husbands,  that  the  word 
of  God  be  not  blasphemed. 

Instructions  are  here  given  for  the  aged 
women,  as  before  for  the  aged  men,  that  is, 
for  all  in  general  :  and  such  aged  women  in 
particular  as  were  deaconesses,  or  servants  to 
the  church,  that  they,  being  placed  in  the 
rank  of  church-officers,  should  act  and 
walk  as  becometh  holy  persons,  employed 
about  holy  things ;  particularly,  that  their 
deportment  and  behaviour  be  such,  both  in 
habit  and  gesture,  as  becometh  holiness  ; 
that  they  be  x\o\  false  accusers  ;  devils,  the 
original  signifies,  because  false-accusing  is 
the  devil's  work ;  they  that  do  his  work 
shall  bear  his  name.  Not  given  to  much 
•wine ;  excess  in  drinking  is  bad  in  men, 
worse  in  women,  worst  of  all  in  old  women, 
who  ought  to  be  patterns  of  piety  and  pru- 
dence, of  sobriety  and  temperance,  to  the 
younger  women  ;  for  St.  Paul  here  directs 
them  to  teach  the  younger;  that  is,  by 
their  private  admonitions  and  prudent  ex 
amples  instruct  them  to  be  wise  and  sober, 
not  light  and  airy  ;  and  to  love  their  hus- 
bands and  children  in  a  fit  and  becoming 
manner,  and  to  show  it  in  their  behaviour  ; 
discreet  and  chaste  in  all  liteir  actions, 
keeping  at  home,  and  minding  the  affairs 
of  the  family  ;  to  be  kind  and  obedient  to 
their  husbands,  lest  the  miscarriages  of  young 
women  should  bring  reproach  upon  reli- 
gion, and  the  gospel  be  thought  by  the 
men  of  the  world  to  infuse  any  thing  into 
them  contrary  to  moral  virtue.  Learn  hence, 
that  the  wholesome  doctrine  of  the  gospel 
must  be  preached  and  practically  applied 
to  women  as  well  as  to  men,  and  they  can- 
not, without  the  danger  of  danmation,  de- 
spise or  neglect  the  ministry  of  the  word. 

6  Young  men  likewise  exhort  to 
be  sober-minded  : 

Note  here,  1.  That  the  ministers  of  God 
must  apply  themselves  and  their  doctrine  to 
the  several  sexes,  ages,  and  conditions  of 
their  people;  that  every  person,  man  and 
woman,  young  and  old,  superior  and  infe- 
rior, may  know  not  only  what  is  lawful, 
but  what  is  expedient,  most  beseeming  their 
quality,  and  best  becoming  their  age.     Here 


Chap.  II.  TITUS. 

our  apostle  directs  Titus  to  exiiort  first  the 
agetl  men,  next  the  aged  women,  now  the 
younger  men,  that  tliey  be  sobvr-miitdrd, 
settled  in  the  truth,  guided  by  sound  judg- 
ment, not  governed  by  passion,  not  led  by 
sense  and  appetite,  not  puU'ed  up  with  proud 
conceit:  where  it  is  observable,  that  St. 
Paul's  warnings  here  given  in  Ihisciiapter  to 
the  aged  men,  the  aged  women,  and  the 
younger  men,  do  intimate  to  us  what  vices 
they  are  that  all  sorts  of  persons  are  subject 
to,  and  most  endangered  by  ;  and  this  is  the 
wise  improvement  that  all  should  make  of  it, 
to  watch  against  the  sins  of  their  age  and 
condition,  their  complexion  and  constitu- 
tion, tlieir  calling  and  vocation,  every  sin 
that  doth  so  easily  beset  them,  and  obstructs 
and  hinders  them  in  their  Christian  course. 

7  In  all  things  shewing  thyself  a 
pattern  of  good  works;  in  doctrine 
shewing  uncorruptness,  gravity,  sin- 
cerity, 8  Sound  speech  that  can- 
not be  condemned  ;  that  he  that  is 
of  the  contrary  part  may  be  ashamed, 
having  no  evil  thing  to  say  of  you. 

St.  Paul  having  directed  Titus  what  doc- 
trine to  preach,  comes  now  to  instruct  him 
what  example  to  lead,  in  all  things  shew 
thyself  a  pattern  of  good  works  ;  as  if  he 
had  said,  In  all  the  good  wiiich  tlioii  exhort- 
est  thy  hearers  to,  be  an  eminent  pattern  of 
it  thyself-,  that  they  may  see  that  visibly  in 
thy  life,  which  thou  pressest  upon  them  by 
thy  preaching.  By  piety  and  good  works 
second  thy  doctrine ;  there  must  be  a  sweet 
harmony  between  a  minister's  doctrine  and 
his  conversation;  otherwise  he  pulls  down 
faster  than  he  builds  up  :  an  heterodox  con- 
versation will  carry  an  orthodox  preacher  to 
hell.  He  closes  this  admonition  to  Titus 
concerning  preaching,  with  this  solemn 
charge,  namely,  that  his  doctrine  be  sound 
and  profitable,  sincere  without  mixture, 
grave  without  levity,  sound  words  that  can 
never  be  confuted  by  gainsayers,  which 
must  be  expected  ;  but  happy  will  you  be 
if  they  can  have  nothing  justly  to  charge 
your  doctrine  or  conversation  with.  Learn 
hence,  thai  the  ministers  of  God  have  ever 
had,  and  must  always  expect,  some  that 
will  withstand,  oppose,  and  gainsay  them, 
as  long  as  there  is  a  devil  in  the  world  : 
and  so  long  as  the  ministers  of  God  endea- 
vour to  baiter  down  the  walls  of  his  king- 
dom, he  will  raise  up  storms  about  their 
ears.  Learn,  2.  That  it  is  the  duty,  and 
must  be  the  care  and  endeavour,  of  all 


567 

tlie  ministers  of  God,  to  oblige  themselves 
to  such  an  exemplary  piety  of  conver- 
sation, as  may  stop  the  moulh  of  slander. 
That  the  contrarij  part  may  be  ashamed, 
having  no  evil  to  sai/  against  them. 

9  Exhort  servants  to  be  obedient 
unto  their  own  masters,  and  to  please 
them  well  in  all  things;  not  answer- 
ing again  ;  10  Not  purloining,  but 
shewing  all  good  fidelity  ;  that  they 
may  adorn  the  doctrine  of  God  our 
Saviour  in  all  things. 

Although  Titus,  according  to  some,  was 
a  bishop,  yea,  an  archbishop,  yet  St.  Paul 
exhorts  him  to  look  upon  the  instruction  of 
servants  as  one  part  of  his  charge.  Exhort 
servants ;  the  souls  of  the  poorest  slaves  and 
servants,  for  whom  the  Son  of  God  died, 
must  be  of  precious  account  with,  and  be 
particularly  concerned  for,  by  the  highest 
ambassador  of  Christ  ;  as  all  souls  had  an 
equal  price,  so  must  they  have  an  equal  care. 
Observe,  1 .  The  general  duty  which  servants 
are  exhorted  to,  and  that  is,  obedience  to 
their  own  masters,  in  all  honest  and  lawful 
things,  whether  their  masters  were  pagans 
or  christians:  if  pagans,  not  thinking  that 
their  Christianity  freed  them  from  their  just 
commands  ;  if  christian  masters,  not  think- 
ing that  they  had  therefore  a  greater  liberty 
to  be  saucy  with  them,  or  less  obedient  to 
them.  Observe,  2.  The  particular  duties 
here  pressed  upon  servants,  1.  Not  answer- 
ing again,  not  crossing  or  contradicting 
wiiat  they  are  commanded,  not  saucily 
replying  when  they  are  reproved.  2.  Not 
purloining,  that  is,  not  stealing  the  least 
thing,  nor  taking  any  thing  that  is  their 
master's,  which  is  not  allowed  by  their  con- 
sent, but  showing  all  conscionable  trustiness, 
and  that  great  fidelity  and  honesty  may 
be  found  with  them.  Observe,  3.  The  ar- 
gument or  motive  to  stir  up  servants  to  this 
conscionable  care,  and  conscientious  dis- 
charge of  their  duty  :  that  they  may  adorn 
the  doctrine  of  God  our  Saviour  in  all 
things  ;  that  is,  that  they  may  put  honour 
upon  Christ  and  his  holy  religion,  by  beau- 
tifying  their  christian  profession  by  a  suita- 
ble and  becoming  conversation.  Learn 
hence.  That  it  is  in  the  power  of  the  poorest 
and  meanest  servant  to  do  much  good  or 
much  hurt  to  the  christian  religion;  some 
might  be  ready  to  say.  Alas!  what  good 
or  hurt,  what  credit  or  discredit,  can  a  poor 
servant  do  to  religion  ?  Much  every  way  : 
He  mar/  adorn   the  doctrine   of  God  our 


568 


Saviour  by  his  christian  behaviour  as  a 
servant  ;  and  the  name  of  God  and  his 
doctrine  may  be  blasphemed  by  him,  if  he 
be  negligent  in  his  duty.  None  are  so  little 
and  so  inconsiderable,  but  they  are  capable 
of  serving  the  great  ends  of  religion,  capa- 
ble of  doing  good  service  for  God  on  earth, 
and  of  being  eternally  rewarded  by  God  in 
heaven. 

11  For  the  grace  of  God  that 
bringeth  salvation  hath  appeared  to 
all  men,  12  Teaching  ns,  that,  de- 
nying ungodliness  and  worldly  lusts, 
we  should  live  soberly,  righteously, 
and  godly,  in  this  present  Avorld. 

As  if  the  apostle  had  said.  Let  all  sorts 
of  men,  servants  and  masters,  children  and 
parents,  old  and  young,  discharge  their  du- 
ties faithfully  to  God  and  one  another ;  for 
the  grace  of  God,  discovered  in  the  gospel, 
has  appeared  to  all  men,  teaching  them  to 
deny  all  doctrines  and  practices  which  are 
ungodly,  and  all  worldly  lusts  of  sensuality, 
and  that  we  should  live  soberly,  with  re- 
spect to  ourselves,  righteously  and  charitably 
towards  our  neighbour,  and  holily  towards 
God,  in  this  present  world.  Note  here,  1. 
A  choice  and  excellent  description  of  the 
gospel  ;  it  is  the  grace  of  God,  that  is,  the 
doctrine  of  God's  tree  grace  and  gratuitous 
favour  declared  in  Christ  to  poor  sinners. 
Note,  2.  The  joyful  message  which  the  gos- 
pel brings,  and  that  is,  salvation  :  the  gospel 
makes  a  gracious  tender  of  sal  vat  ion,  and  that 
universally,  to  lost  and  undone  sinners. 
Note,  3.  The  clear  light  and  evidence  that 
it  doth  hold  forth  this  message  in  and  by  ; 
it  has  appeared  or  shined  forth  like  the 
day-star,  or  the  rising  sun.  Note,  4.  The 
extent  of  its  glorious  beams,  how  far  they 
reach,  to  all  indefinitely.  The  grace  of 
God  bringing  salvation  has  appeared  un- 
to oil  men  ;  that  is,  it  is  tendered  to  all 
without  restriction  or  limitation.  1.  As  to 
nations,  Jew  or  Gentile.  2.  As  to  persons, 
rich  or  poor,  bond  or  free  ;  3.  Without  re- 
striction, as  to  the  number  and  greatness  of 
their  sins;  4.  Without  restriction,  in  refer- 
ence to  the  degree  of  their  graces.  Note, 
5.  The  great  lesson  which  the  gospel  leach- 
es, negative  and  positive  ;  1.  Negative, 
To  deny  ungodliness  and  •worldly  lusis  ; 
where,  by  ungodliness,  understand  all  sins 
committed  against  the  first  table  ;  by 
worldly  lusts,  all  sins  committed  against 
the  second  table  ;  called  worldly  lusts, 
because   the   object  of    them   is   world! v 


TITUS.  Chap.  ir. 


things,  and  because  they  are  the  lusts  of 
worldly  men.  2.  Positive,  to  live,  1.  So- 
berly :  he  begins  with  our  duty  to  our- 
selves, then  to  our  neighbour,  and  last  of 
all  to  God,  and  so  proceeds  from  the  easier 
to  the  harder  duties  :  and  observe  the  con- 
nection, soberly,  and  righteously,  and 
godlily,  not  disjunctively  ;  as  if  to  live  so- 
berly, righteously,  or  in  pretence  godlily, 
were  sutficient.  A  sobriety  in  speech,  in 
behaviour,  in  apparel,  in  eating  and  drink- 
ing, in  recreations,  and  in  the  enjoyment 
of  lawful  satisfactions.  2.  Righteously, 
exercising  justice  and  charity  towards  our 
neighbour :  he  that  is  uncharitable,  is  un- 
just and  unrighteous,  and  the  unrighteous 
shall  no  more  enter  into  the  kingdom  of 
God,  than  the  unholy  :  and  all  a  person's 
pretences  to  godliness  are  but  hypocrisy, 
without  righteousness  toward  our  neighbour. 
3.  Godlily  ;  godliness  as  an  internal  and 
external  part ;  the  internal  and  inward 
part  of  godliness  consists  in  a  right  know- 
ledge of  him,  in  a  fervent  love  unto  him, 
in  an  entire  trust  and  confidence  in  him,  in 
an  holy  fear  to  offend  him,  in  subjecting 
our  wills  entirely  to  him,  in  holy  longings 
for  the  fruition  and  enjoyment  of  him. 
The  external  and  outward  part  of  godli- 
ness consists  in  adoration  and  bodily  wor- 
ship ;  this  is  due  to  God  from  us  ;  he  was 
the  Creator  of  the  body  as  well  as  of  the 
soul,  the  Redeemer  of  the  body  as  well  as 
of  the  soul,  and  will  glorify  the  body 
as  well  as  the  soul  ;  therefore  we  are  to 
glorify  God  with  our  bodies,  and  with 
our  spirits,  which  are  the  Lord's.  Note, 
6.  The  time  when,  and  the  place  where, 
this  lesson  is  to  be  learnt,  in  this  present 
world.  Here  is  the  place,  and  now  is  the 
time  when  this  duty  of  living  soberly, 
righteously,  and  godlily  in  this  pre- 
sent world,  is  to  be  performed  by  us. 
Learn,  That  a  sober,  righteous,  and  god- 
ly life,  in  this  present  world,  is  abso- 
lutely necessary  in  order  to  our  obtaining 
the  happiness  and  glory  of  the  world  to 
come.  Inference  :  if  so,  what  a  cheat  doth 
that  man  put  upon  his  soul,  who  trusts  to  a 
death-bed  repentance  ?  Be  it  never  so  sin- 
cere, how  can  it  be  said  to  be  a  living  so- 
berly, righteously,  and  godlily,  in  this 
world,  when  just  stepping  into  eternity  ? 

13  Looking;  for  that  blessed  hope, 
and  the  glorious  appearing  of  the 
great  God  and  our  Saviour  Jesus 
Christ  ; 

Observe  here,  1.  The  character  given  of 


Chap.  II. 


TITUS. 


5G9 


that  reward  which  the  gospel  promises  to 
them  that  live  soberly,  righteously,  and 
godiily,  ill  this  present  world  ;  this  is  de- 
scribed, 1.  By  its  futurity,  it  is  hope,  some- 
thing expected,  and  to  conie ;  2.  By  its 
transcendency,  it  is  a  dicssal  hope.  Learn, 
That  the  ciiristian's  hope  (for  the  good 
things  hoped  for)  is  laid  up,  not  in  this, 
but  m  the  other  world  ;  because  this  world, 
and  this  present  state,  is  not  capable  of 
that  happiness  which  the  christian  hopes 
for.  It  is  too  great,  it  is  too  good,  for 
earth,  it  is  laid  up  in  heaven.  Observe,  2. 
The  time  and  season  when  this  glorious  re- 
ward and  blessed  hope  shall  be  dispensed 
and  given  forth  unto  the  godly,  and  that 
is,  at  the  glorious  appeari/;^  of  the  sreat 
God,  and  our  Saviour  Jesus  Christ. 
Where  note,  A  threefold  description  of 
Christ,  1.  By  the  immensity  of  his  deity, 
he  is  {ha great  God.  2.  By  the  gracious- 
ness  of  his  office,  our  Saviour.  3.  By  the 
glory  of  his  advent,  or  appearance,  loolciitg 
for  the  glorious  appearance  of  the  great 
God  and  our  Saviour  Jesus  Christ.  Ob- 
serve, 3.  The  christian's  duty,  with  reference 
and  relation  to  this  reward,  and  to  the  ap- 
pearance of  Christ,  when  it  shall  be  dispens- 
ed and  given  forth,  namely,  to  look  and 
long  for  that  joyful  hour.  Learn,  That  the 
great  duty  incumbent  on  all  the  people  of 
God,  IS  to  be  continually  looking  and  long- 
ing for,  hoping  and  expecting  of,  the  com- 
ing and  appearance  of  our  Lord  and  Sa- 
viour Jesus  Christ  :  Looking  for  the  bless- 
ed hope,  8fc. 

14  Who  gave  liimself  for  us,  that 
he  might  redeem  us  from  all  iniquity, 
and  purify  unto  himself  a  peculiar 
people,  zealous  of  good  works. 

Observe  here,  L  The  way  and  manner 
how  Christ  came  to  be  our  Saviour,  he 
gave  himself  for  us.  Note,  1.  The  giver, 
Christ,  he  gave.  2.  The  gift,  hiinself. 
3.  The  persons  for  whom  he  gave  himself, 
for  us.  Learn,  \.  That  all  that  Jesus  Christ 
uffered  he  did  sustain  and  undergo  freely 
and  voluntarily.  2.  That  that  which 
Christ  gave  for  our  redemption  was  him- 
self. 3.  That  it  was  especially  for  his 
church,  that  he  gave  himself,  who  gave 
himself  for  us.  Observe,  2.  The  great 
ends  for  which  Christ  gave  himself  for  his 
church,  and  they  are  two :  ] .  To  redeem. 
them  from  all  iniquitj/.  2.  To  purifi/ 
them  a  peculiar  people  to  himself.  1.  To 
redeem  them  from  iniquity  :  redemption 


supposes  a  thraldom  and  bondage  ;  redemp- 
tion from  iniquity  supposes  a  thraldom  and 
bondage  to  sin  and  iniquity  :  our  Redeem- 
er therefore  is  Jesus  Christ,  and  by  dying 
for  us,  he  did,  and  only  could,  redeem  us 
He  gave  himself  for  us,  that  he  might 
redeem  us  from  all  iniquitj/.  2.  Another 
end  of  Christ's  redeeniing  us,  is  \o  pnrifi/ 
us  to  himself  a  peculiar  people  ;  Here 
note.  That  as  redemption  did  presuppose 
a  bondage,  so  purification  supposes  an  un- 
cleanness,  that  is,  sin.  Note,  2.  That 
Christ's  redeemed  people  are  a  purified  peo- 
ple, and  a  ptculiar  people,  possessed  by  the 
Spirit  of  Christ  with  a  zeal  for  good  works. 
Note,  3.  That  it  was  not  only  for  us  that 
Christ  redeemed  and  purified  us  a  peculiar 
people  to  himself,  but  ultimately  for  him- 
self, and  for  his  own  and  his  Father's  glory 
and  complacency  •,  that  he  mi^dit  purifi/  to 
liimself  a  peculiar  people,  zealous  of  good 
works. 

15  These  things  speak,  and  ex- 
hort ;  and  rebuke  with  all  authority. 
Let  no  man  despise  thee. 

As  if  he  had  said.  Let  these  necessary 
practical  truths  be  the  subject-matter  of  thy 
preaching,  and  according  to  the  authority 
of  thy  office  rebuke  gainsayers,  and  let  thy 
doctrine  and  behaviour  in  wisdom  and 
gravity  be  such,  as  may  keep  and  preserve 
thee  from  all  contempt.  The  ministers  of 
Christ  are  to  take  special  care  that  they 
neither  expose  their  persons  nor  their  of- 
fice, by  any  indecencies,  to  contempt :  l^et 
no  mail  despise  thee. 


CHAP.  HL 

In  the  former  cliapters  our  apostle  instructed  Titus 
that  he  should,  in  tlie  service  of  his  ministry,  pro- 
pound the  several  ortices  and  duties  of  Christian- 
ity unto  sevcml  estates  and  coiulilions  of  persons, 
to  men  and  women,  to  young  and  old  ;  thiitsi  these 
migl't  be  good  in  all  relations,  and  live  religiously 
in  every  capacity. 

]Vow  in  tliis  concluding  chapter  of  this  epistle,  he 
directs  Titus  to  preach  and  press  more  general 
duties  which  concern  all  mankind,  as,  to  he  ready 
to  cverv  good  work,  to  speak  evil  of  no  man,  to 
show  meekness  to  all  men,  to  be  careful  to  main, 
tain  good  works;  because  the  false  apostles,  instead 
of  pressing  the  necessity  of  a  good  life,  did 
amuse  the  people  with  idle  notions,  foolish  ques- 
tioMS,  and  endless  disputes.  Accordingly  St. 
Paul  doth  thus  bespeak  them  : 

"pUT  them  in  mind  to   be  subject 
to  principalities  and  powers,  to 
obey  masristrates,    to    be   ready    to 
every  good  work. 

Observe  here,  that  in  those  early  days  of 


670 


TITUS. 


Chap.  III. 


cliristianily,  great  scandal  was  brought 
upon  religion  by  tlie  undutiful  carriage  of 
servants  and  subjects  towards  their  masters 
and  magistrates;  and  this  upon  a  false  no- 
tion of  Christian  hbeity,  advanced  and  pro- 
pagated by  tiie  false  apostles.judaizingtcach- 
ers,  and  gnostic  hbertines;  wtiereupun 
he  requires  Titus  to  put  christians  in  luind 
of  their  duty  in  that  particular,  and  to  in- 
culcate It  earnestly  upon  them,  that  the 
Christian  religion  might  not  be  slandered 
upon  this  account.  Put  t/wm  in  t/iiiid  to 
he  auhject  to  principalities  and  pou-ers. 
Learn  hence.  That  the  duty  of  subjection  to 
governors  and  government,  and  of  obedi- 
ence to  magistrates  and  rulers,  is  of  very 
great  importance,  and  ought  to  be  enforced 
and  frequently  inculcated  upon  the  people 
by  the  ministers  of  God  ;  because  by  nature 
all  men  desire  liberty,  and  to  cast  off  the 
yoke  of  God.  Every  one  would  rule  and 
govern,  although  the  duty  of  subjection  be 
much  thfc  easier  duty.  2.  From  St.  Paul's 
pressing  Titus  to  preach  up  the  doctrine  of 
obedience  and  subjection  to  governors  and 
government,  learn.  That  there  is  no  !^uch 
way  and  method  to  bring  the  world  to  live 
regularly  under  government,  like  planting 
the  gospel  among  them,  and  making  them 
subject  to  our  Lord  Jesus  Christ. 

2  To  speak  evil  of  no  man,  to  be 
no  brawlers,  but  gentle,  shewing  all 
meekness  unto  all  men. 

Calumny  and  evil-speaking  has  been  a 
reigning  vice  in  all  ages,  and  a  greater  guilt 
is  contracted  by  it  than  men  apprehend  ; 
every  man  ought  to  be  as  just  to  his  neigh- 
bour's reputation  as  his  own  :  if  what  we  re- 
port of  another  we  know  to  be  false,  it  is 
downright  lying  ;  if  what  we  report  of  others 
we  believe  to  be  false,  it  is  slander;  if  what 
evil  we  report  of  others  be  really  true,  and 
we  know  it  to  be  so,  yet  it  is  defamation, 
and  contrary  to  that  charity  and  goodness 
which  Christianity  requires  ;  for  to  divul<;e 
the  faults  of  others,  though  they  be  really 
guilty  of  them,  without  necessity,  is  certain- 
ly a  sin,  and  included  in  this  apostolic  pro- 
hibition :  to  think  and  speak  evil  of  others, 
is  not  only  a  bad  thing,  but  a  sign  of  a  bad 
man  ;  and  in  many  cases  it  is  as  great  cha- 
rity to  conceal  an  evil  we  hear  of  our  neigh- 
bour, as  it  is  to  relieve  him  in  his  distress. 
The  next  exhortation  is,  to  6c  no  braivlcrs  ; 
in  the  original,  no  y?i,'-/'i/('/-.s ;  that  is,  nei- 
ther with  tongue  nor  hand,  but  meek  and 
gentle,  putting  up  a  double  wrong,  ratlier 


than  revenge  a  single  injury,  using  all  meek- 
ness towards  all  men.  Meekness  pacifies 
wrath,  and  conquers  animosity  to  a  won- 
der, making  him  tame  and  gentle,  who  by 
opposition  is  furious  and  implacable  :  the 
hardest  flint  is  sooner  broken  upon  a  pillow 
or  cushion  that  gently  yieldeth,  than  upon 
a  bar  of  iron  that  furiously  resistelh. 

3  For  we  ourselves  also  were  some- 
times foolish,  disobedient,  deceived, 
serving  divers  lusts  and  pleasures, 
living  in  malice  and  envy,  hateful, 
and  hating  one  another. 

Here  we  have  a  very  weighty  reason  laid 
down  by  our  apostle,  why  christians  should 
be  found  in  the  piactice  of  the  foremen- 
tioned  virtues  of  equity  and  lenity,  of  pa- 
tience and  charity,  of  meekness  and  long- 
sutfering,  one  towards  another ;  namely, 
because  before  their  conversion  they  them- 
selves lived  in  the  practice  of  the  foremen- 
tioned  vices,  as  well  as  others :  We  ourselves 
also  taere  foolish,  disobedient,  Sec.  that  is,  the 
servants  of  sin,  and  slaves  to  our  lusts,  sutfenng 
wrath  to  rest  in  our  bosoms,  till  it  boiled  up  to 
revenge:  having  formerly  therefore  been  such 
ourselves,  we  ought  to  pity  rather  than  spurn 
at  those  that  are  so  still.  No  argument  will 
more  effectually  incline  and  dispose  us  to 
pity  the  miscarriages  of  others,  than  the  con- 
sideration, that  we  ourselves  are  prone  unto, 
and  have  heretofore  been  guilty  of,  the 
same  or  tl>e  like  provocations  ourselves. 

4  But  after  that  the  kindness  and 
love  of  God  our  Saviour  toward  man 
appeared,  5  Not  by  works  of 
righteousness  which  we  have  done, 
but  according  to  his  mercy  he  saved 
us,  by  the  washing  of  regeneration, 
and  renewing  of  the  Holy  Ghost ; 
G  Which  he  shed  on  us  abundantly, 
through  Jesus  Christ  our  Saviour. 

As  if  our  apostle  had  said,  though  in  our 
heathenish  and  unconverted  state  we  were 
as  bad  and  vile  as  any,  yet  no  sooner  did 
the  loving-kindness  of  God  to  fallen  man 
appear,  by  the  illumination  of  the  gospel, 
and  the  communication  of  his  grace,  not  for 
any  good  works  or  deserts  of  ours,  but  of 
his  mere  mercy  and  free  goodness,  he  saved 
us  from  that  state  of  sin  and  misery  by  re- 
generation, signified  and  sealed  in  baptism, 
and  by  renewing  of  the  Holy  Ghost,  which 
Holy  Spirit  was  poured  forth  in  an  extra- 
ordinary measure   upon  us  (according  to 


Chap.   III. 


TITUS. 


671 


promise)  after  Christ's  resurrection.  Here 
observe,  How  every  person  in  the  Trinity 
acts  distinctly  in  the  work  of  our  salvation  : 
1.  The  foniai  cause,  the  spring;  and  source 
of  our  happiness,  lies  in  the  kuidness  and 
love  of  God  the  Father.  2.  The  merito- 
rious and  procuring  cause  of  the  application 
of  this  love,  is  Jesus  Christ,  in  the  work  of 
redemption  and  mediation.  3.  The  im- 
mediate and  elficient  cause  of  the  commu- 
nication of  that  love  of  God  the  Father, 
procured  through  the  mediation  of  Christ 
the  Son,  is  the  Holy  Spirit  in  the  work  of 
regeneration. 

6  Which  he  shed  on  us  abiiiidantlv 
through  Jesus  Christ  our  Saviour; 
7  That,  heins,  justified  by  his  grace, 
we  sliould  be  made  heirs  according 
to  the  hope  of  eternal  life. 

That  is,  which  Holy  Spirit  was  in  its 
gihs  and  graces  plentifully  poured  forth  upon 
us,  and  dwellelh  in  us,  not  essentially,  but 
energetically,illuminating,  guldll)g,strength- 
elllllg,  and  coufirining  of  us:  and  the  end 
of  God  herein  is.  That  dciiig  jusl/ficd  by 
li'u  grace,  that  is,  by  faith  in  liis  Son,  xve 
■s/iouid  be  made  heirs  of  eternal  life,  ac- 
cording to  the  hope  which  the  promises  of 
God  have  given  us  thereof.  Learn  hence, 
1.  Tliat  all  the  grace  which  is  so  plentifully 
poured  forth  upon  believers,  is  by  the  means 
and  mediation  of  our  Lord  Jesus  Christ. 
Learn,  2.  That  justification  being  a  sinner's 
absolution  trom  guilt  and  punishment  by 
the  satisfaction  of  Christ  the  Redeemer,  is 
yet  an  act  of  special  grace  and  free  favour  in 
God,  That  being  justified  by  his  grace. 
Learn,  3.  That  it  is  the  blessed  privilege  of 
all  justified  persons,  that  they  are  now  heirs 
to,  and  shall  ere  long  be  possessors  of,  eter- 
nal hie  ;  they  shall  ere  long  have  in  hand, 
what  they  now  possess  in  hope :  Being 
Justified  by  grace,  we  are  heirs  according 
to  the  hope  of  eternal  life. 

8  This  is  a.  faithful  saying ;  and 
these  things  I  will  that  thou  aflirni 
constantly ;  That  they  which  have 
believed  in  Ciod  might  be  careful  to 
maintain  good  works.  These  things 
are  good  and  profitable  unto  men. 

Our  apostle  having  in  the  foregoing  verses 
spoken  of  justification  by  grace  without 
works  of  righteousness,  doth  here  imme- 
diately give  a  strict  and  solemn  charge  to 
Titus,  to  press  the  necessity  of  good  works 


upon  those  who  did  believe  and  embrace 
the  gospel,  on  purpose  lo  prevent  all  mis- 
take! and  ainise  of  the  doctrine  of  justifica- 
tion by  faiih,  and  free  grace  and  mercy  of 
God  in  Jesus  Christ ;  intimating,  that  they 
who  are  justified  by  the  faith  ot  the  gospel, 
should  be  so  far  from  thinking  themselves 
hereby  excused  from  good  woiks,  that  they 
ougiit  upon  that  account  to  be  the  more 
careful  to  maintain  and  practise  them,  be- 
cause, by  the  very  profession  of  the  christian 
faith  and  religion,  they  have  solemnly  en- 
gaged themselves  so  to  do.  Observe  here, 
1.  That  the  great  design  of  Christianity,  and 
the  end  of  God  in  the  revelation  of  the 
gospel,  was  to  reform  the  lives  and  man- 
ners of  men,  and  to  oblige  all  persons  both 
to  be  good  and  to  do  good.  Learn,  2. 
From  the  apostle's  vehement  asseveration, 
This  is  a  faithful  saying,  and  his  solemn 
charge.  These  things  I  will  that  thou  ajjirni 
constantly,  that  there  have  been  persons  in 
all  ages,  who  have  exalted  the  virtue  of  faith, 
if  not  intentionally,  yet  indiscreetly,  to  the 
prejudice  and  neglect  of  a  good  life.  As 
if  by  a  mere  speculative  belief  and  profession 
of  Christianity,  men  were  discharged  from 
the  practice  of  moral  duties.  God  grant 
that  the  decried  morality  of  some  persons 
may  be  an  integral  part  of  my  religion. 
Learn,  3.  That  though  good  works  are  not 
necessary  before  justification  to  bring  us  in- 
to a  justified  state,  yet  they  are  necessary 
after  justification,  in  order  to  our  continuance 
in  that  state  ; — A^«/  by  works  of  righteous- 
ness which  we  have  done,  tliat  is,  before 
faith;  but  he  doth  not  exclude  the  works 
of  righteousness  in  the  least,  that  they  should 
hereafter  do  by  virtue  of  the  new  nature 
given  to  them,  from  being  conditions  of 
their  future  happiness.  As  morality  doth 
not  make  faith  useless,  so  neither  doth  faith 
bring  any  excuse  for  immorality.  Learn, 
4.  That  it  is  not  sufficient  that  believers  do 
good  works  but  they  must  jnaintain  good 
works :  the  words  signify  they  must  be 
patterns  and  precedents,  they  must  be  emi- 
nent ami  excelling  in  good  works  :  and  let 
their  faith  be  never  so  excellent,  if  they  do 
not  add  to  their  faith  virtue,  it  is  but  fancy, 
a  strong  faith  built  upon  a  weak  foundation. 

9  But  avoid  foolish  questions,  and 
genealogies,  and  contentions,  and 
strivings  about  the  law  ;  for  they  are 
unprofitable  and  vain. 

We  have  the  same  charge  given  to  Timo- 
thy, 1  Episl.  i.  4.     See  the  Note  upon  if. 


572 


TITUS. 


Chap.  III. 


i^nd  .earn  hence,  That  disputes  about  mat- 
ters which  only  serve  to  beget  strife  and 
contention,  and  tend  little  to  our  edification 
in  faith  and  iioHness,  are  vain  talk  and  un- 
profitable disputes,  to  be  declined  and 
avoided  by  all  wise  and  serious  christians. 
Avoid  foolisli  questions,  for  Ihey  are  un- 
profitable a)id  vain. 

10  A  man  that  is  an  heretic,  after 
the  first  and  second  admonition  re- 
ject; n  Knowing  that  he  that  is 
sucli  is  subverted,  and  sinnetli,  being 
condemned  of  himself. 

As  if  the  apostle  had  said.  Avoid  and 
shun,  and  refuse  communion  with,  him  that 
doth  obstinately  persist  in  dangerous  errors 
and  heresies,  and  accordingly  let  him  be 
excommunicated.  Learn  hence,  1.  Who 
is  an  heretic  in  the  apostle's  sense;  even  he 
■who  is  perverted  from  the  true  faith,  and 
holds  opinions  which  subvert  the  founda- 
tions of  it  ;  and  one  who  is  condemned  in 
his  own  conscience,  and  sins  against  his 
own  convictions  :  for  the  apostle  here  bids 
Titus  not  to  inform  him  of  his  errors,  but 
admonish  him  of  his  fault,  which  shows 
him  that  the  crime  lay  not  in  his  head,  in 
his  understanding,  but  in  his  will  and  affec- 
tions :  for  no  man  who  acts  according  to 
his  judgment  and  conscience,  how  erro- 
neous soever,  is  self-condemned  in  that  ac- 
tion. Learn,  2.  That  even  heretics  them- 
selves ought  to  be  tenderly  and  lovingly 
dealt  with,  so  long  as  there  is  any  hope 
that  they  may  be  gained  or  won.  Learn, 
3.  That  the  charity  of  the  church,  in  her 
censure  of  excommunication,  aims  rather  at 
the  cutting  off  errors  than  of  persons. 

12  When  I  shall  send  Artemas 
unto  thee,  or  Tvchicns,  be  diligent 
to  come  unto  me  to  Nicopolis  :  for  I 
have  determined  there  to  winter. 

Our  apostle  having  finished  all  such 
common  precepts  as  respected  the  whole 
church  in  Crete,  he  now  passeth  to  such 
private  affairs  as  did  more  particularly  re- 
spect the  person  of  Titus  and  himself. 
First,  he  desires  Titus  to  come  to  him  to 
Nicopolis  from  Crete,  but  not  before  he  had 
sent  thither  Artemas  or  Tychicus  to  officiate 
in  his  place.  Wonderful  care  of  the  holv 
apostle!  and  a  mighty  concern  for  the  wel- 
fare of  the  churches !  St.  Paul  very  well 
knew  how  fatal  and  dangerous  it  might  be  I^   All 

to  the  churches  to  be  left  destitute  of  their     thee. — 


spiritual  guides,  though  for  a  very  small 
time.  St.  Paul  knew  the  malice  of  the 
devil,  the  subtilty  of  seducers,  and  the 
weakness  of  christians'  faith,  too  well,  to 
give  all  or  any  of  them  advantages  of 
doing  mischief  in  the  absence  of  Titus  f.-'om 
them. 

13  Bring  Zenas  the  lawyer,  and 
Apollos  on  their  journey  diligently, 
that  nothing  be  wanting  unto  them. 

Here  we  have  a  second  private  affair 
which  is  given  in  charge  to  Titus,  namely, 
that  he  help  forward  on  their  journey  Ze- 
nas and  Apollos,  both  apostolic  men,  the 
former  an  expounder  of  the  law  of  Moses, 
the  other  an  eloquent  man,  and  mighty  in 
the  scriptures;  both  these  cleaved  to  St. 
Paul,  and  therefore  were  worthily  to  be 
respected  by  Titus,  whom  the  apostle  there- 
fore bids  him  be  kind  and  courteous  to,  and 
help  them  forward  with  their  journey. 
Learn  thence,  That  Christianity  is  no  enemy 
to,  but  a  great  promoter  of,  all  offices  of  hu- 
manity and  civil  courtesy  towards  all  per- 
sons, towards  strangers  particularly,  to- 
wards good  men  especially.  Observe  next, 
St.  Paul  desires  Titus  to  take  care  that  those 
servants  of  God  be  so  supplied,  that  they 
lack  nothing :  such  as  are  engaged  in  the 
Lord's  work  must  be  carefully  provided  for, 
and  care  taken  that  they  lack  nothing. 

14  And  let  ours  also  learn  to 
maintain  good  works  for  necessary 
uses,  tiiat  they  be  not  unfruitful. 

Let  ours,  that  is,  either,  L  Those  of 
our  order,  the  ministers  of  the  gospel,  or 
those  that  are  our  converts,  such  as  are 
christians,  let  them  study  to  excel  in  good 
works,  be  diligent  in  the  labours  of  their 
calling.  That  they  may  have  wherewith  to 
supply  the  necessities  of  others,  to  the  in- 
tent that  they  may  not  appear  unfruitful. 
Learn  hence.  That  as  Christianity  is  no  bar- 
ren and  fruitless  profession,  but  all  persons 
professing  religion  ought  to  take  care  that 
good  works  may  accompany  their  faith  ; 
so  the  ministers  of  Christ  in  special  ought 
to  be  careful  herein,  and  by  no  means  to 
bind  that  duty  upon  others,  which  they  do 
not  practise  themselves;  they  must  by  c!)a- 
rity  and  good  works  second  their  doctrine, 
and  so  win  persons  to  a  love  of  religion. 

that  are  with  me    salute 


PHILEMON. 


.573 


By  these  words  St.  Paul  gives  Titus  to 
understand,  that  all  the  christians  that  were 
then  with  him  did  embrace  him  with  an 
endearing  and  iovmg  alft;ction,  and  would 
have  their  niindfuhiess  of  liim  witnessed  by 
a  kind  and  familiar  salutation.  These  salu- 
tations had  more  in  them  than  humanity, 
civility,  and  common  courtesy  ;  they  were 
attestations  of  a  truly  christian  love  and 
brotherly  affection  of  one  member  of  Christ 
towards  another,  for  grace's  sake. 

— Greet  them  that  love  us  in  the 
faith.— 

That  is,  as  christians,  as  brethren,  and 
fellow-members    ia  Christ,  Vcrus  Amicus 


qui  vere  Sf  in  Deo  diligit.  Grace  binds 
man  to  man  in  the  strongest  and  most  in- 
dissoluble bonds  and  ties. 

— Grace  be  with  you  all.     Amen. 

This  is  the  salutation  of  St.  Paul,  always 
written  with  his  own  hand,  in  all  his  epis- 
tles, although  the  epistles  themselves  were 
writ  by  others ;  he  did  it  to  prevent  coun- 
terfeits, that  no  spurious  writings  might  be 
obtruded  upon  the  church  :  and  whereas 
he  says,  Grace  be  with  you  all,  it  plainly 
intimates,  that  although  tliis  epistle  be  writ- 
ten by  name  to  Titus,  that  yet  it  was  in- 
tended (or  the  benefit  and  advantage  of  the 
whole  church. 


EPISTLE   OF    ST.    PAUL 


PHILEMON. 


TbisEpistle  was  writ  to  a  particular  person,  and  upon  a  particular  occasion.  Tlie  person  was  Philemon, 
an  emioeot  officer  in  the  church  of  Colosse  ;  and,  as  some  say,  successor  to  Timothy,  as -fcishop  of 
Ephesus.  The  occasion  this  :  Onesimus,  a  naughty  servant,  running  a«ay  from  his  master  Philemon, 
and  carryingaway  probably  something  of  his  master's  substance  witli  him,  by  the  providence  of  Ood 
comes  to  Rome,  where  St.  Paul  was  then  a  prisoner  and  preacher  in  bonds :  God  blessed  the  apostle's 
ministry  for  the  conversion  of  this  fugitive,  who  was  brought  to  a  true  knowledge  of  Jesus  Christ,  and 
after  his  conversion,  for  a  time,  administered  to  Paul  in  prison  ;  but  the  apostle  understanding  that  he 
was  another  man's  servant,  and  particularly  his  dear  friend  Philemon's,  sends  him  back  to  his  master, 
earnestly  desiring  him  to  pardon  him,  and  to  receive  him  into  favour. 


[>AUL,  a  prisoner  of  Jesus  Christ, 
and  Timothy  our  brother,  unto 
Philemon,  our  dearly-beloved,  and 
fellow-labourer;  2  And  to  our  be- 
loved Apphia,  and  Archippus  our 
fellow-soldier,  and  to  the  church  in 
thy  house  :  3  Grace  to  you,  and 
peace,  from  God  our  Father  and 
the  Lord  Jesus  Christ. 

Observe  here,  1.  The  writer  of  this  epis- 
tle described  by  his  name,  Paul ;  by  his 
condition,  a  prisoner  of  Jesus  Christ : 
by  his  office,  a  labourer,  a  soldier,  a  fel- 
lo-w-labourer  and  a  fellow-soldier  with 
Philemon   and  Archippus.      Where  note. 


That  to  be  a  labourer,  a  soldier,  and  a  pri- 
soner for  Jesus  Christ,  are  the  titles  that  St. 
Paul  glories  in,  and  not  in  worldly  digni- 
ties. Paul  a  prisoner  of  Jesus  Christ ; 
yet  was  Paul  a  prisoner  in  libera  custodia, 
not  so  closely  confined  but  he  had  pen, 
ink,  and  paper  ;  God  gave  Paul  then,  as 
Joseph  before,  favour  in  the  sight  of  the 
keeper  of  the  prison  ;  Let  persecutors  send 
the  saints  to  prison,  God  can  provide  a 
keeper  for  their  turn.  Happy  was  it  for 
thee,  Onesimus,  that  Paul  was  sent  to  gaol ; 
his  imprisonment  was  the  happy  occasion 
of  thy  spiritual  liberty.  Observe,  2.  The 
persons  to  whom  the  epistle  is  directed  j 
first,  and  eminently,  to  Philemon  the  mas- 
ter, and  to  Apphia,  the  mistress  of  the  fa- 


674 


PHILEMON. 


mily,  in  which  and  with  whom  Onesimus 
had  dsveit,  but  was  now  run  from.  St. 
Paul  writes  to  both,  judging  the  mistress's 
consent  necessary  for  taking  this  fugitive 
back  into  her  family,  as  well  as  the  mas- 
ter's ;  intimating  thereby,  that  although 
the  husband  by  the  ordinance  and  appoint- 
ment of  God  has  the  highest  place,  the 
first  and  chief  power  in  the  government  of 
Ihe  family,  yet  the  wife  being  given  him 
of  God,  as  an  assistant  and  fellow-helper  in 
government,  her  subordinate  authority  given 
her  by  God  is  to  be  owned  and  acknow- 
ledged. Next,  This  epistle  is  directed  to 
Archippus,  who  dwelt  with  or  near  Phile- 
mon :  him  he  calls  his  fellow-soldier,  and 
Philemon  his  fellow-labourer.  Where  note, 
That  the  ministers  of  the  gospel  are  com- 
pared to  soldiers;  they  have  enemies  to  en- 
counter and  conflict  with,  Satan's  tempta- 
tions, the  world's  persecutions,  sinners'  cor- 
rupt lusts  and  affections.  Let  the  minis- 
ters of  God  then  reckon  beforehand  upon  a 
toilsome  and  troublesome  life ;  if  they  re- 
solve to  be  faithful,  the  devil  will  plant  all 
his  artillery  against  them.  Last  of  all,  the 
cpislle  is  directed  to  the  church  in  Phile- 
mon's house,  by  which  some  understand 
the  company  of  christians  that  met  toge- 
ther at  his  house  to  worship  God  ;  for 
christians  then  had  not  liberty  publicly  to 
perform  that  duty  :  others  understand  it 
of  Philemon's  own  family,  which  speaks  at 
once  Philemon's  privilege  and  duty,  that  he 
had  such  a  well-ordered  family,  that  it  was 
a  little  church  ;  that  is,  it  was  a  lively 
image  and  representation  of  the  church, 
both  in  its  doctrine  and  worship. 

4  I  thank  my  God,  making  men- 
lion  of  thee   always  in  my  prayers, 

Observe  here,  Our  apostle's  holy  insinu- 
ation and  pious  wisdom ;  that  he  might 
make  a  more  easy  way  for  his  petition,  he 
labours  to  possess  Philemon  with  an  opi- 
nion of  his  endeared  affection  towards  him, 
and  of  his  continual  prayers  even  by  name 
for  him  -.  I  thank  my  God,  7na/aiicr  jneii- 
tion  of  thee  in  my  prayers.  Where  note. 
That  St.  Paul  did,  and  we  may,  make 
particular  mention  of  persons  and  churches 
in  our  daily  prayers  to  Almighty  God :  I 
make  mention  of  thee  always  in  my 
prayers. 

o  Hearing  of  thy  love  and  faith, 
which  thou  hast  toward  the  Lord 
Jesus,  and    toward   all   saints  ;       6 


That  the  communication  of  thy  faith 
may  become  effectual  by  (he  ac- 
knowledging of  every  good  thing 
which  is  in  you  in  Christ  Jesus  7 
For  we  have  great  joy  and  consola- 
tion in  thy  love,  because  the  bowels 
of  the  saints  are  refreshed  by  thee, 
brother. 

Our  apostle  having  discovered  to  Phile- 
mon his  (ervent  prayers  for  him,  next  makes 
mention  of  the  excellent  graces  which  were 
so  orient  and  shining  in  him,  namely,  his 
faith  and  his  love  ;  his  faith  in  Christ  pro- 
duced love  to  him  and  all  his  saints,  not  to 
a  parly  of  christians  only  :  Hearing  of 
thy  love  and  faith  towards  the  Lord  Je- 
sus, and  in  him  towards  all  the  saints. 
The  saints  are  to  be  loved  next  to  Christ, 
and  in  and  for  Christ.  Observe  next,  St. 
Paul  prays  that  Philemon's  faith  and  love 
might  be  made  manifest  to  be  effectual  for 
producing  all  sorts  of  good  fruits  in  him  and 
by  him:  That  the  communication  of  thy 
faith  may  become  effectual.  Observe 
lastly,  the  great  joy  and  consolation  which 
the  apostle  had  in  the  operativencss  of  Phi- 
lemon's faith  and  love,  whereby  Ihe  bowels 
of  the  saints  were  greatly  refreshed.  Learn 
hence.  Thai  administering  to  the  necessities 
of  the  saints,  and  relieving  the  bowels  of 
the  distressed  members  of  Jesus  Christ,  is  a 
blessed  evidence  of  the  sincerity  of  our  love 
to  Christ  and  christians.  There  is  a  frozen 
charity  and  a  lip-love  found  among  many 
professors,  whom  Christ  will  disown  at  the 
great  day  ;  but  such  as  by  offices  of  kind- 
ness, performed  with  a  tender  and  pitiful 
heart,  do  refresh  the  bowels  of  the  saints, 
Christ  reckons  it  as  done  unto  himself,  what- 
ever is  done  to  those  his  suffering  members. 
Matt.  XXV.  and  God  himself  is  thereby  re- 
freshed, Phil.  iv.  18.  An  odour  of  sweet 
smell,  and  a  sacrifice  acceptable  and 
pleasing  to  God.  Note  lastly.  What  the 
condition  of  the  holiest  and  best  of  God's 
servants  in  the  world  has  been,  is,  and  may 
be ;  namely,  such,  that  their  bowels  may 
stand  in  need  of  refreshing,  whilst  the  wick- 
ed are  fat,  fresh,  and  flourishing  ;  but  bless- 
ed be  God,  if  his  children  miss  of  refresh- 
ment from  men,  their  time  of  refreshing 
will  come  from  the  presence  of  the  Lord. 

8  Wherefore,  though  I  might  be 
much  bold  in  Christ  to  enjoin  thee 
that  which  is  convenient,  9  Yet 
for    love's     sake    I    rather    beseech 


PHILEMON. 


575 


ihee :  being  such  an  one  as  Paul  the 
aged,  and  now  also  a  prisoner  of 
Jesus  Christ.  10  1  beseech  thee 
for  my  son  Onesinius,  whom  I  have 
begotten  in  niv  bonds:  11  VVluch 
in  time  past  was  to  thee  unprofitable, 
but  now  profitable  to  thee  and  to  me  : 

Observe  here,  The  marvellous  condescend- 
ing humility  of  our  apostle  in  tliese  expres- 
sions :  As  an  apostle  lie  was  the  highest  ruler 
and  officer  in  the  church  of  God,  and  had 
the  fullest  authority  and  power  that  a  per- 
son could  have  upon  earth,  to  command, 
require,  and  enjoin  Philemon  to  the  practice 
of  his  duty  ;  but  he  tells  him,  though  he 
might  be  bold  to  enjoin,  yet  he  rather  chose 
to  beseech:  For  loves  sa/ce  I  rather  be- 
seech thee.  Learn  hence.  That  church  ru- 
lers and  governors,  although  they  have  a 
commanding  power  and  authority,  which 
upon  occasion  they  may  and  must  make 
use  of;  yet  they  should  choose  much  rather 
in  love  to  entreat,  hoping  that  will  work 
more  kindly  and  etfectually  upon  the  minds 
of  persons.  Observe,  2.  The  argument  St. 
Paul  uses  as  a  ground  of  entreaty  :  I  Paul 
desire  and  beseech  thee,  I  Paul  the  aged, 
I  Paul  a  prisoner.  Note,  he  urges  his 
years  as  an  argument  for  granting  his  re- 
quest ;  that  he  was  aged,  and  an  aged  mi- 
nister of  Christ:  if  honour  be  due  to  an 
aged  person  walking  in  the  ways  of  righteous- 
ness, much  more  it  is  so  to  an  aged  minister, 
gray-headed  in  the  service  of  Christ,  and 
having  faithfully  discharged  his  duty  there. 
He  also  urges  his  sutfenngs  as  well  as  his 
years ;  I  Paul,  a  prisoner  of  Jesus  Christ. 
The  sufferings  of  Christ's  ministers  in  the 
cause  of  God  should  by  no  means  lessen  and 
diminish,  but  rather  augment  and  increase, 
that  reverence,  regard,  and  respect,  which 
is  deservedly  due  and  payable  unto  them. 
Observe,  3.  The  person  whom  he  thus  in- 
tercedes with  affection  for :  Onesimus,  whom 
he  calls  his  son  begotten  in  his  bonds  ; 
that  is,  his  spiritual  son,  converted  to  Chris- 
tianity by  his  ministry,  when  he  was  in  pri- 
son. Where  note.  That  endearing  love, 
and  that  fervent  affection,  which  the  mi- 
nisters of  Christ  bear  to  their  converts,  to 
such  as  they  have  gained  unto  Christ ;  it 
equals,  nay,  perhaps  exceeds,  the  natural 
affections  of  parents  towards  their  own  chil- 
dren. Note  also.  Who  they  are  that  best 
deserve  the  name  oi  fathers  in  the  church  ; 
verily  those  who  have  begot  most  spiritual 
children  unto  God ;  such  as  can  say,  *•  Lord, 


here  am  I,  and  the  children  which  thou  hast 
given  me."  Nevertheless,  for  our  comtort, 
God  will,  at  the  reckoning  day,  account  and 
treat  such  as  spiritual  fathers  who  have  been 
faithful,  though  unsuccessful,  in  the  work  of 
Christ;  because  they  have  cast  forth  the  pro- 
lific seed  of  the  gospel,  therefore  the  cause 
of  sterility  and  spiritual  barrenness  cannot 
be  imputed  to  them,  they  having  exerted 
and  put  forth  their  best  endeavours.  Note 
also.  The  high  honour  which  God  confers 
upon  his  faithful  ministers:  the  scripture 
allows  them,  though  but  instruments,  what 
is  properly  attributed  to  God  himself,  name- 
ly, to  beget  spiritual  children  ;  this  is  God's 
work.  O/"  hts  own  u'ill  begat  he  us, 
James  i.  18.  God  allows  that  to  be  in  an  in- 
ferior sense  attributed  to  the  ministry,  which 
is  strictly  applicable  only  to  himself  Ob- 
serve, 4.  How  the  apostle  wisely  answers 
the  objections  which  Philemon  nught  make 
against  his  request  of  receiving  Onesimus, 
that  he  had  been  vile,  a  fugitive,  a  thief; 
what  not  ?  St.  Paul  implicitly  owns  all 
that,  yet  with  a  softening  distinction.  He 
■was  unprofitable  in  times  past,  but  now 
profiteth  both  thee  and  me.  Now  St.  Paul 
pre-occupating  and  answering  this  objection 
before  Philemon  made  it,  shows  how  hard 
it  is  for  the  best  men  to  forgive  and  forget 
injuries  done  unto  them,  especially  by  their 
relations,  those  in  their  own  families,  whe- 
ther children  or  servants.  Note  also.  The 
character  given  of  Onesimus  before  conver- 
sion, he  was  unprofitable.  Lord  !  what 
an  useless,  unprofitable  creature,  is  an  un- 
sanctified  and  unconverted  sinner!  unpro- 
fitable to  God,  unprofitable  to  others,  un- 
profitable to  his  own  soul  ;  but  by  conver- 
sion he  becomes  universally  useful  and  pro- 
fitable to  all  about  him,  but  especially  to 
himself;  others  may  have  the  benefit  of  our 
estate,  our  parts  and  gifts,  but  we  ourselves 
shall  have  the  chief  benefit,  comfort,  and 
advantage,  of  our  own  grace. 

12  Whom  I  have  sent  again  :  thou 
therefore  receive  him,  that  is,  mine 
own  bowels  ;  13  Whom  1  would 
have  retained  with  me,  that  in  thy 
stead  he  might  have  ministered  unto 
me  in  the  bonds  of  tiie  gospel :  14 
But  without  thy  mind  would  I  do 
nothing  ;  that  thy  benefit  should  not 
be  as  it  were  of  necessity,  but 
willingly. 

Here  are  several  arguments  used  by  our 
apostle,  why  Philemon  should  receive  One- 


570 


PHILEMON. 


simus  info  his  service  again.  1.  Because 
St.  Paul  had  sent  him  for  that  end  a  long 
and  tedious  journey  from  Rome  to  Colosse, 
and  because  he  came  with  the  apostle's  com- 
mendatory letters,  and  in  his  name.  We 
are  not  easily  to  reject  those  that  come  to 
us  countenanced  and  encouraged  with  the 
commendations  of  the  reverend  and  faith- 
ful ministers  of  God.  In  the  close  of  the 
first  argument,  at  the  foot  of  the  twelfth  verse, 
observe  the  endearing  title  he  gives  Onesi- 
raus,  he  calls  him,  his  own  bowels ;  Receive 
him  that  is  my  own  bowels.  O  Lord  !  cer- 
tainly there  is  no  stronger  love,  nor  more 
endearing  and  endeared  affection,  between 
any  relations  upon  earth,  than  between  the 
ministers  of  the  gospel  and  such  of  their  be- 
loved people  whom  they  have  been  happily 
instrumental  to  beget untothyself!  How  inex- 
pressibly dear  is  the  soul  of  a  poor  servant  to  a 
faithful  minister  of  Christ,  and  how  lovely 
when  once  converted  !  Receive  /ii?n,{oT  he  is 
as  dear  to  me  as  if  he  had  proceeded  out  of  my 
own  bowels.  Again,  another  argument  is 
this :  St.  Paul  sends  him,  because  he  was  ano- 
ther's servant,  even  Philemon  his  friend ;  and 
being  very  serviceable  to  theapostle,  he  would 
have  gladly  detained  him  ;  but  could  not  sa- 
tisfy himself  todo  it,  without  Philemon's  con- 
sent. Masters  have  such  a  right  to  their  ser- 
vants, and  such  a  right  unto  their  service,  that 
they  are  not  to  be  disposed  of  without  their 
own  consent.  St.  Paul,  though  he  wanted,  yet 
would  not  detain  Ouesimus,  though  a  fugi- 
tive servant,  without  Philemon's  knowledge ; 
christian  religion  is  no  destroyer,  but  an  esta- 
blisher,  of  civil  right.  Onesimus's  conversion 
to  Christianity  gave  him  no  manumission  and 
liberty  from  Philemon's  service,  and  accord- 
ingly our  apostle  remits  and  sends  him  back 
to  his  old  master  Philemon. 

15  For  perhaps  he  therefore  de- 
parted for  a  season,  that  thou 
shouldest  receive  him  for  ever;  16 
Not  now  as  a  servant,  but  above  a 
servant,  a  brother  beloved,  specially 
to  me,  but  how  much  more  unto  thee, 
both  in  the  flesh  and  in  the  Lord  ? 

Here  our  apostle  answers  an  objection 
which  possibly  Philemon  might  make: 
Thus,  "  Onesimus  ran  away  from  me  ;  what 
reason  have  I  to  receive  him  again  ?"  The 
apostle  seems  thus  to  rely  upon  it:  if  his 
departing  from  thee  was  so  managed  by  the 
wise  and  merciful  providence  of  God,  that 
it  might  be  an  occasion  of  thy  receiving 
him  again  for  ever,  then,  for  all  his  depar- 


ture, thou  oughtest  to  receive  him.  But  ve- 
rily thus  it  is,  the  wisdom  of  God  has  thus 
overruled  the  matter ;  he  went  from  thee 
a  fugitive,  thievish  and  purloining ;  but  he 
returns  a  convert,  a  christian,  a  brother  in 
the  faith,  and  as  such  to  be  entertained  by 
thee,  bemg  doubly  related  to  thee,  both  as 
a  servant  and  as  a  fellow-member  of  Christ. 
Observe  here,  1.  The  large  extent,  and  next 
the  overruling  power,  of  the  Divine  Provi- 
dence: its  extent,  it  reaches  not  only  to 
kingdoms  and  nations,  but  to  families  and 
persons,  even  to  poor  bond-slaves  ;  a  fugi- 
tive runs  not  from  his  service,  but  the  pro- 
vidence of  God  eyes  and  observes  it,  nay 
wisely  and  mercifully  overrules  it.  Oh ! 
the  depth  of  divine  knowledge  and  wisdom ! 
the  providence  ot  God  concerns  itself,  and 
has  a  hand  in  those  actions  of  men  which 
are  sinful,  without  any  blemish  to  his  holi- 
ness ;  he  concurs  to  the  act  but  not  to  the 
alaxy  and  disorder  of  the  action  ;  he  that 
rides  a  lame  horse  is  the  cause  of  his  going, 
but  not  of  his  halting.  Observe,  2.  The 
privilege  of  our  spiritual  conjunction  in 
Christ  above  any  other  civil  conjunction; 
the  former  lastsybr  ever,  and  the  latter  but 
Jbr  a  short  time ;  the  relation  between  hus- 
band and  wife,  parent  and  child,  master 
and  servant,  alas,  it  is  but  for  a  moment. 
Death  will  soon  dissolve  all  civil  relations  ; 
but  the  spiritual  relation  and  conjunction 
being  effected  by  the  bond  of  the  Spirit,  is 
indissoluble,  it  is  for  ever.  Death  itself 
cannot  dissolve  it,  yea,  it  knits  the  knot 
faster :  He  departedfor  a  season,  that  thou 
shouldest  receive  him  for  ever.  Observe, 
3.  That  although  Christianity  doth  not  take 
away  the  degrees  of  persons,  and  the  civil 
differences  between  man  and  man,  yet  it 
maketh  us  all  equal  and  fellow-brethren  in 
Christ.  Receive  him  now,  not  barely  as 
a  servant,  but  above  a  servant,  as  a  bro- 
ther in  Christ ;  you  and  he  are  now  bre- 
thren by  grace.  Learn  hence,  That  religi- 
ous servants  are  more  than  ordinary  servants, 
they  are  brethren  in  Christ ;  and  when  hu- 
mility, fidelity,  and  prudence,  are  found  with 
them,  as  they  are  more  than  ordinary  ser- 
vants, so  God  expects  that  weshould  give  them 
more  than  ordinary  respect ;  and  we  sin  in 
denying  it.  O  servants,  would  you  have 
high  respect  showed  to  you  ?  become  then 
first  humble  servants  to  Jesus  Christ,  and 
then  faithful  and  prudent  servants  where 
God  has  placed  you,  and  you  shall  never 
want  respect  either  from  God  or  men  :  for 
thejn  that  honour  God,  he  will  honour. 
17  If  thou   count  me   therefore  a 


PHILEMON. 


677 


partner,  receive  him  as  myself.  18 
If  he  hath  wroii'j;ed  thee,  or  oweth 
thee  ought,  put  that  on  mine  ac- 
count ;  19  1  Paul  have  written  it 
with  mine  own  hand,!  will  repay  it: 
alheit  I  do  not  say  to  thee  how  thou 
owest  unto  me  even  thine  own  self 
besides. 

Observe  Iiere,  1.  Another  argument  where- 
with St.  Paul  doth  press  Philemon  to  receive 
Onesimus,  and  it  is  drawn  from  a  partner- 
ship and  communion  with  him  in  the  faith ; 
if  we  are  partners,  and  have  communion 
and  friendsliip  one  with  another  as  chris- 
tians, comply  with  my  desires  herein. 
Learn  hence.  That  there  is  a  communion,  a 
fellowship,  a  partnership,  between  chris- 
tians; and  this  communion  which  is  be- 
tween saints,  should  make  saints  respect 
one  another.  If  thou  count  me  a  partner, 
receive  him  ;  \'ea,  receive  him  as  ftn/self; 
a  very  high  expression,  still  discovering  that 
affectionate  tenderness  which  St.  Paul  bare 
to  this  new  convert.  Observe,  2.  Another 
objection  answered ;  Philemon  might  say, 
••  How  can  I  receive  him  that  has  wrong- 
ed me,  robbed  me,  and  run  away  from  me  ? 
Sure  it  is  enough  to  pardon  him  ;  must  I 
receive  him  too  ?"  Our  apostle  implicitly 
grants,  that  there  was  a  debt  due  Iroin 
Onesimus  to  Philemon  ;  If  he  hath  wrong- 
ed;  that  is,  granting  that  he  has  done  it. 
Where  note.  Religion  destroys  no  man's 
property,  nor  does  communion  of  saints 
make  a  community  of  goods ;  otherwise 
from  this  community,  Onesimus,  or  St.  Paul 
for  him,  might  have  pleaded  an  immunity 
both  from  restitution  and  punishment  ;  St. 
Paul  acknowledges,  not  denies,  the  debt: 
but  observe  farther,  he  takes  it  upon  him- 
self. Put  if  on  my  account,  I  xuill  repay 
it.  It  is  not  then  unlawful  in  itself,  for  one 
person  to  become  bound  and  surety  for 
another ;  yea,  it  is  a  work  of  mercy,  which 
not  only  may  be  done,  but  sometimes  must 
be  done,  but  always  with  due  caution  and 
consideration.  Observe,  3.  The  wonderful 
modesty  of  the  apostle  in  mentioning  his 
own  praises  and  commendations,  J  say  not 
that  thou  owest  to  me  even  thine  own 
self:  implying  what  great  things  he  had 
done  for  Philemon  in  his  conversion,  so 
great  as  made  Philemon  a  debtor,  not  only 
of  his  own  goods,  but  of  himself  too  :  how- 
ever, the  apostle  only  glances  at  it  mo- 
destly, and  that  upon  a  just  and  great  oc- 
casion too  :  I  do  not  sat/,  (though  I  might 
vor.  II. 


have  said  it)  that  thou  owest  to  me  even 
thine  own  self  besides. 

20  Yea,  brother,  let  me  have  joy 
of  thee  in  the  Lord :  refresh  my 
bowels  in  the  Lord.  21  Having 
confidence  in  thy  obedience,  I  wrote 
unto  thee,  knowing  that  tliou  wilt 
also  do  more  than  1  say.  22  But 
withal  prepare  me  also  a  lodg- 
ing :  For  I  trust  that  through  your 
prayers  I  shall  be  given  unto  you. 

Observe  here,  I.  A  pathetic  repetition  of 
our  apostle's  former  petition,  with  the  force 
and  strength  of  a  fresh  and  additional  argu- 
ment. Thus,  "  O  my  brother,  that  which 
revives  me  in  a  prison,  and  refreshes  my 
bowels,  now  I  am  in  bonds,  that  assuredly 
thou  oughtest  to  do  ;  but  thy  remitting  and 
receiving  Onesimus  will  thus  refresh  me, 
therefore  do  it."  Learn  thence.  That  what- 
soever christians  know  will  rejoice  the 
hearts,  and  revive  the  spirits,  of  one  another, 
ought  in  mutual  condescension  and  kind- 
ness to  be  performed  each,  towards  other 
upon  their  mutual  requests.  How  unna- 
tural is  it  for  one  member  to  vex  and  grieve 
another  !  as  unbecoming  is  it  in  the  body 
spiritual  as  it  is  in  the  body  natural.  Bro- 
ther, let  me  have  joif  in  the  Jjord,  re- 
fresh my  bowels  in  the  Jjord.  Observe, 
2.  Our  apostle's  holy  confidence  in  Fliile- 
mon's  obedience  and  compliance  ;  Havinrr 
confidence  in  thy  obedience,  I  know  thou 
wilt  do  more  than  I  say.  See  here  what 
credit  and  honour  conscience  and  obedience 
puts  upon  a  man  :  Philemon's  good  con- 
science occasioned  St.  Paul's  confidence  : 
it  is  a  special  honour  when  the  general 
course  of  a  man's  life  is  so  steady,  so  uni- 
form, and  even,  that  either  our  ministers  or 
pious  friends  dare  to  be  confident  in  us, 
vouch  for  us,  and  engage  for  our  obedience 
and  compliance  with  whatever  becomes  us. 
Observe,  3.  St.  Paul  having  finished  his  re- 
quest for  Onesimus,  speaks  one  word  for 
himself,  namely,  that  a  lodging  might  be 
prepared  for  him  ;  hoping,  it  seems,  for  a 
deliverance  out  of  prison  by  the  help  of  the 
church's  prayers.  Prepare  vie  a  lodging. 
Religion  is  no  enemy  to  hospitality  ;  nay, 
it  requires  it,  and  encourages  it.  Row.  xii. 
13.  Heb.  xiii.  2.  It  is  a  duty  incumbent 
upon  all,  but  especially  ministers:  but  an 
unkind  world  takes  care  that  some  have 
scarce  bread  sutficient  for  their  families, 
much  less  have  an  ability  for  hospitality, 
2   i» 


578 


PHILEMON. 


or  intleed  for  those  necessary  acts  of  charity 
which  are  required  by  God,  and  expected 
by  man,  to  render  their  labours  amongst 
their  people  both  acceptable  and  successful. 
The  ministers  of  God,  when  they  ask  bread 
of  some,  they  give  them  a  stone,  and  when 
they  demand  their  dues  of  others,  they  stmg 
hke  a  scorpion  ;  but,  blessed  be  God,  it  is 
not  thus  universally.  Note,  lastly,  what  it 
was  St.  Paul  grounded  his  expectation  of 
deliverance  upon,  namely,  the  help  and  be- 
nefit of  the  church's  prayers :  I  trust 
through  your  praytrs  I  shall  be  given 
unto  you.  Learn,  that  our  deliverance  from 
trouble  is  to  be  expected  and  sought  by  the 
means  of  the  prayers  of  such  as  fear  God  ; 
yet  mark.  Though  prayer  obtains  much,  yet 
it  merits  nothing  at  God's  hand.  I  trust 
through  your  prayers  I  shall  be  given, 
that  IS,  freely  given  unto  you  ;  though  we 
obtain  blessings  by  prayer,  yet  not  for  the 
merit  of  our  prayers.  If  mercy  were  due 
to  us,  thankfulness  were  not  due  to  God. 

23  There  salute  thee  Epaphras, 
my  fellow-prisoner  in  Christ  Jesus  ; 
24  Marcus,  Aristarchus,  Demas, 
Lucas,  my  fellow-labourers.  25 
The  grace  of  our  Lord  Jesus  Christ 
be  with  your  spirit.     Amen. 

Our  apostle  being  now  come  lo  the  con- 
clusion of  his  epistle,  he  shuts  it  up  with 
salutations  and  prayers  :  first  he  salutes  Phi- 
lemon from  Epaphras,  Marcus,  Aristarchus, 
Demas,  and  Luke,  some  his  fellow-prisoners, 
all  his  fellow-labourers.  Here  note.  How 
graciously  God  provides  for  the  comfort  of 
his  children  in  a  prison  ;  he  sweetened  St. 
Paul's  affliction  with  the  saint's  communion : 
it  was  no  joy  to  St.  Paul  that  Epaphras  was 
in  prison,  he  had  rather  he  had  been  preach- 
ing at  Colosse ;  but  seeing  he  was  a  prisoner, 
the  apostle,  no  doubt,  was  very  thankful  that 
he  was  in  the  same  prison  with  him,  where 
they  had  opportunity  (it  is  hoped)  to  pray 
together,  to  discourse,  encourage,  and  com- 
fort one  another.     And  note  the  cause  of 


Epaphras's  imprisonment,  in  Christ  Jesus, 
that  is,  for  the  sake  of  Christ  Jesus.  No 
doubt  there  were  others  in  prison  besides 
Epaphras,  but  none  were  St.  Paul's  fellow- 
pnsoners  but  he,  because  though  sufferers  in 
the  same  prison,  yet  not  for  the  same  cause  ; 
Epaphras  my  fellow-prisoner  saluteth 
thee.  Observe,  2.  Our  apostle's  concluding 
prayer.  The  grace  of  our  Lord  Jesus 
Christ  be  -with  your  spirit.  Here  note,  1. 
The  person  prayed  to,  the  Lord  Jesus  Christ 
our  Saviour,  our  anointed  King ;  from 
Christ  we  are  called  christians,  because 
every  one  of  us,  in  our  measures,  are  par- 
takers of  a  divine  unction  with  and  from 
him,  1  John  ii.  20.  Ye  have  an  unction 
from  the  Holy  One.  This  oil  ran  down 
from  the  head  of  our  great  High-priest,  to 
the  very  skirts  of  his  garment.  Note,  2.  The 
blessing  prayed  for.  The  grace  of  our  Lord 
Jesus  Christ  be  ivith  thy  spirit :  that  is, 
"  May  the  special  favour  of  God,  both  in  its 
effects  and  influences,  in  its  graces  and  com- 
forts, reside  in  thy  soul  and  spirit;  may  the 
blessed  spirit  of  our  Lord  Jesus  evermore 
dwell  in  thee  by  his  sanctifying  impressions, 
by  his  powerful  assistances,  and  by  his 
quickening  influences."  Note,  3.  He  doth 
not  pray  for  Philemon  solely,  though  for  him 
eminently,  but  for  all  the  saints  at  Colosse, 
who  had  obtained  like  precious  faith  with 
him.  The  grace  of  our  Lord  Jesus  Christ 
be  with  you,  not  thy  but  your  spirit :  all 
the  saints  of  God  in  general,  yea,  the  whole 
race  of  mankind  universally,  must  be  remem- 
bered by  us  in  our  prayers.  Amen,  is  a 
word  that  denotes  our  earnestness  of  desire 
to  be  heard,  and  our  comfortable  expec- 
tation of  being  answered  :  it  teaches  us,  that 
whatever  we  pray  for  should  be  rightly 
understood,  firmly  expected,  and  earnestly 
desired.  They  sin  in  prayer,  who  either  do 
not  understand  what  they  pray  for,  or  do 
not  earnestly  desire  what  they  pray  for,  or 
do  not  believe  God's  readiness  to  grant  what 
they  pray  for :  therefore  in  testimony  of 
our  desire  and  assurance  to  be  heard  in  pray- 
er, we  say  Amen. 

LA  US  DEO. 


THE    EPISTLE 


HEBREWS, 


As  touching  the  author  and  penman  of  this  Epistle  to  the  Hebrews,  there  have  been  noany  and  variou« 
opinions:  some  have  supposed  it  written  by  St  Luke,  otliers  by  Barnabas,  or  Clemens,  but  most  by 
St.  Paul,  which  they  attempt  to  prove  from  chap.  xiii.  2X  "  Know  ye  that  our  brotlier  Timothy  is 
set  at  liberty  ;"  because  it  is  customary  with  St.  Paul,  when  he  writes  epistles,  to  call  Timothy  his 
brother,  2  Cor.  i.  1.  Coloss.  i.  1.  And  also  from  the  words  of  St.  Peter,  2  Pet.  iii.  15.  "  As  our  dear 
brother  Paul  hath  written  unto  you  in  all  his  epistles."  Whence  it  is  evident,  that  the  apostle  Paul 
liad  writ  to  them,  to  whom  St.  Peter  was  then  writing  ;  that  is,  to  the  believing  Jews  in  general,  and 
to  those  of  the  dispersion  in  particular.  But  since  we  are  assured  that  the  Spirit  of  God  did  indite  the 
book,  we  need  not  be  over.solicilous  to  find  out  whose  hand  it  was  that  held  the  pen. 

The  persons  to  whom  this  Epistle  is  directed,  are  styled  Hebrews;  that  is,  the  believing  Jews  converted 
to  Christianity,  chiefly  those  that  inhabited  Judea,  and  in  and  about  Jerusalem:  who  though  they  had 
embraced  the  gospel,  yet  they  adhered  to  the  Mosaic  riles  and  Jewish  ceremonies,  joining  them  with 
Christianity,  as  necessary  to  salvation.  Now  forlhis  hare  profession  of  Christianity,  they  were  exposed 
to  a  bitter  persecution  by  the  unbelieving  Jews.  Our  apostle  therefore,  justly  fearing  lest  their  suffer- 
ings for  Christianity  should  occasion  their  apostasy  from  it,  writes  this  Epistle  to  establish  and  confirm 
them  in  their  holy  profession,  by  acquainting  them  with  the  sad  and  fatal  consequences  of  a  ruinou.s 
apostasy,  and  the  fruitlessness  of  former  sufferings,  without  a  resolute  perseverance  in  the  christian 
faith,  and  patience  under  all  tribulations. 

That  St.  Paul  did  not  prefix  his  name  to  this  Epistle,  as  he  did  to  others,  the  reason  supposed  is  this,  be- 
cause he  was  the  apostle  of  the  Gentiles,  and  not  of  the  circumcision,  or  of  the  Jews;  and  his  name  not 
being  over-acceptable  to  them,  he  sets  it  not  at  the  front  of  this  Epistle,  lest  the  sight  of  it  should  ha»e 
prejudiced  the  Jews,  and  taken  them  off  from  duly  weighing  and  considering  the  weighty  matters  which 
he  wrote  about. 

Tlie  general  scone  and  design  of  this  Epistle  is,  to  inform  the  Hebrews,  that  the  gospel  ministry,  or  dis- 
pensation, under  the  New  Testament  by  Jesus  Christ,  far  surpasselh,  and  transcendantly  cxcelleth,  the 
ministry  of  the  Old  Testament  under  Moses  and  the  prophets  ;  and  to  prove,  that  Christ  was  greater 
than  the  angels,  a  greater  person  and  lawgiver  than  Moses,  a  greater  priest  than  Aaron,  a  greater  prince 
than  Melchizedek  ;  and  tlvat  the  Levitical  priesthood,  and  Old  Covenant,  were  to  give  place  to  Christ 
our  great  High-priest,  and  to  the  New  Covenant  established  upon  better  promises. 


CHAP,  I.  God  was  the  author  of  them  both :  both  law 

In  the  first  chapter  of  this  epistle,  the  proofs  of  the  and  gospel  received  their  original  from  God 

etei-nai  deity  of  Jesus  Christ  are  produced  with  himself:  and  God  iheFather,  by  way of  emi- 

sucli  clear  evidence  of  scripture  light,  that  only  a  ,,  ,  .u       i     .i        fi 

veiled   heart,  or  obstinate  infidelity,  can  resist,  "ency,  was  the  peculiar  author  both   of  law 

And   the   medium   which    the   inspired    penman  and  gospel.    God,   that    God    'U)ho  spake  in 

makes  use  of  is,  the  comparing  Christ   with  the  j,-„„.  „,,^f  l,,  fl,„  nrnnhpft     hnih  in    thf^f 

angels,  (the  glory  and  beauty  of  the  creation,)  and  llines  past  Oy  ine  propflllS,   fiaifl  m    inese 

showingthat  he  IS  infinitely  dignified  above  them:  last    days    spoken    U)>to    US    DJ/    hlS    Son. 

and  that  religious  adoration  is  due  unto  him  from  Observe     2    The   ditTerence   between    the 

them,  even  from  the  angels  of  the  hiRhest  order,  ,  ',       '  ,  .  ,  •      »        ,u 

ver.  6.  "Let  all  the  angels  of  God  worship  him."  law    and     gOspel,      With      respect      tO     the 

But  this  will  most  evidently  appear  by  a  particii-  manner   of  their  revelation.     The  revela- 

lar  explication  of  the  several  parts  and  verses  of  ,;„„    „f    ,l„    „,;ii    „f   n^A    .,r>^or    «lio    Uiw 

this  chapter,  in  which  our  apostle  thus  speaks:  ^'0"    of    the    Will    of   God    Under    the   law, 

was,  ].  At  sundry  times:  before  the 
#^OD,  who  at  sundry  times  and  in  floo<l,  by  Enoch  and  Noah;  after  the 
divers  manners  spake  in  time  flood,  by  Abraham,  by  Jacob,  by  Moses, 
past  unto  the  fathers  by  the  pro-  and  all  the  prophets.  2.  In  divers  man- 
phets,  2  Hath  in  these  last  davs  ners ;  sometimes  by  a  lively  voice,  some- 
spoken  unto  us  by  his  Son,—         '  »""es  by  dreams  and  visions,  sometimes  by 

inspiration  and  immediate  revelations,  some- 

Our  apostle  intending  here  a  comparison  times  by  Urim  and  Thummim,  sometimes 

between  the  law  and  the  gospel,  shows  first  by  signs  from  heaven.     3.  The  revelation 

wherein  they  both  agree,  and  next  wherein  of  the  law  was  made  of  old,  formerly,  in 

they  differ.     They  agree  (first)  in  this,  That  times  past ;  this  of  the  gospel  was  made  in 

O  p  o 


580 


HEBREWS. 


Chap.  I. 


these  last  dat/s.  4.  That  was  made  to  the 
fathers,  this  to  us.  5.  That  revelation  was 
made  by  the  prophets,  this  by  the  Son, 
Jesus  Christ.  From  the  whole  learn,  1,  That 
Almighty  God  did  not  leave  the  world  only 
to  the  light  of  nature,  and  to  know  him 
barely  by  his  works  of  creation  ;  but  be- 
stowed upon  them  the  invaluable  blessing 
of  supernatural  revelation,  thereby  to  bring 
mankmd  lo  the  clearer  knowledge  of  their 
duty.  Learn,  2.  That  the  revelation  which 
God  was  pleased  to  make  of  himself, 
his  mind  and  will,  was  gradual,  and  by 
part,  not  all  at  one  time,  and  in  one  man- 
ner, but  at  sundri)  times,  and  in  divers 
manners.  Learn,  3.  That  the  gospel  dis- 
pensation is  the  most  perfect  revelation  of 
the  will  of  God,  which  God  ever  did  or 
ever  will  make  to  the  sons  of  men.  Learn, 
4.  That  as  it  is  a  perfect,  so  likewise  a  final, 
revelation  of  God's  mind  and  will  to  a  lost 
world  :  a  farther  discovery  of  the  mind  of 
God  for  man's  salvation  is  not  to  be  expect- 
ed :  the  gospel  is  the  last  effort  which  the 
divine  mercy  and  goodness  will  make  upon 
mankind,  in  order  to  eternal  happiness ; 
herein  God  has  spoken  to  us  by  his  Son  : 
and  if  we  will  not  hear  him,  he  will  speak 
no  more,  we  must  expect  no  other  ;  he 
can  send  no  greater  prophet,  no  dearer  per- 
son, to  us  than  his  own  Son  ;  and  as  he 
can  send  no  greater,  so  will  he  send  no 
other :  for  if  we  despise  him,  whom  will 
we  reverence  ?  Now  the  dignity  of  this 
person  our  apostle  proceeds  in  this  and  the 
next  verse  to  describe, 

— Whom  he  hath  appointed  heir 
of  all  things,  by  whom  also  he  made 
the  worlds  ; 

The  title  of  heir,  which  is  here  given  to 
Christ,  setteth  out  his  dignity  and  dominion, 
together  with  the  right  he  has  to  both  ; 
namely,  that  of  the  Sonship  ;  for  what  is 
an  heir  but  his  father's  successor  ?  Christ, 
as  a  Son,  being  heir  of  all  things,  imports 
that  he  is  Lord  of  all,  and  has  a  sovereign 
empire  and  dominion  over  all  persons  and 
things,  over  all  angels  and  men,  whether 
living  or  dead.  Learn  hence.  That  God 
the  Father  has  given  and  granted  unto 
Christ  his  Son,  as  mediator  and  head  of 
his  church,  a  sovereign  power  and  authority 
over  all  persons  and  things,  both  in  heaven 
and  in  earth,  to  be  disposed  of  by  him  at 
his  pleasure,  and  according  lo  the  sovereign 
purpose  of  his  will :  Whom  he  hath  ap- 
pointed heir  of  all  things. 


— By  whom  also  he  made  the 
worlds  ; 

Bj/  whom,  not  /or  -whom,  as  the  Socini- 
ans  would  suggest  ;  the  word  signifies  the 
efficient,  not  the  final  cause,  according  lo 
Coloss.  \.  ]6,  17.  %  him  -were  all 
things  created,  and  by  him  all  things  con- 
sist. And  ht/  him  not  as  an  instrument  or 
created  cause,  for  then  must  he  be  created' 
by  himself,  seeing  all  things  were  mode 
by  him,  and  nothing  made  without  him, 
John  i.  3.  But  as  the  principal  efficient 
cause,  according  to  St.  John  v.  19.  What- 
soever the  Father  doeth,  that  doeth  also 
the  Son  likewise.  The  Father  doth  all  by 
the  Son,  and  the  Son  doth  all  from  the  Fa- 
ther. And  by  making  the  worlds,  we  arc 
to  understand  his  forming  of  the  old  world, 
not  his  reforming  of  the  new  ;  for  if  so, 
the  apostles  might  be  said  to  make  the 
worlds,  as  well  as  Christ,  because  they  had 
a  principal  hand  in  converting  and  reform- 
ing the  world.  But  by  the  worlds  here,  un- 
derstand the  visible  and  material  worlds, 
all  things  in  heaven  and  earth,  which  were 
made  by  Christ,  not  as  a  subordinate  instru- 
ment, but  as  a  primary  and  principal  agent ; 
which  sets  forth  the  onmipotent  power  of 
Christ,  and  consequently  proves  him  to  be 
truly  and  really  God.  Learn  hence,  That 
the  Lord  Jesus  Christ,  by  making  the 
world,  and  all  things  therein,  by  his  own 
immediate  power,  has  given  a  full  and  am- 
ple demonstration  of  his  divinity,  or  being 
essentially  and  really  God. 

3  Who  being;  the  brightness  ot 
his  glory,  and  the  express  image  of 
his  person,  and  upholding  all  things 
by  the  word  of  his  power,  when  he 
had  by  himself  pureed  our  sins,  sat 
down  on  the  right  hand  of  the  Ma- 
jesty on  high  ; 

Our  apostle  here  proceeds  in  describing 
the  divinity  of  Christ's  person,  by  whom 
the  Father  has  made  known  his  will  to  us 
under  the  gospel.  He  declares,  ],  What 
he  is.  2.  What  he  does,  or  did.  3.  The 
consequent  of  both,  or  what  he  now  enjoy- 
eth.  Observe,  L  Our  apostle  declares  who 
and  what  Christ  was  and  is,  namely,  the 
brightness  of  his  Father  s  glory,  and  the 
express  image  of  his  person.  As  the 
brightness  of  the  sun  is  of  the  same  nature 
with  the  sun,  and  of  as  long  continuance  as 
the  sun,  and  cannot  be  separated  from  the 


Chap.  I.  liEBREWS. 

sun ;  and  yet  the  sun,  and  the  brightness 
of  Ihe  sun,  are  really  distinct  each  from 
other.  In  hke  manner  the  Father  and  the 
Son  are  of  one  and  the  same  essence,  co- 
eternal  and  inseparable,  yi-l  tiie  person  of 
the  one  is  distinct  troni  the  other.  And  as 
the  sun  coninuinicatcs  its  light  and  influence 
to  us  by  its  beams,  so  doth  God  communi- 
cate his  goodness,  and  manifest  himself  to 
us  by  Jesus  Christ.  Learn  hence,  That  the 
Son  is  of  the  same  essence  with  the  Father, 
yet  a  person  really  distinct  from  the  Fa- 
ther, and  all  the  incomprehensible  <;lory  of 
the  Father  brightly  shines  forth  in  Ciirist 
his  Son. 

— And  the  express  image  of  his 
person, — • 

That  is,  the  express  character  of  God  the 
Father's  person,  his  natural  image,  and  es- 
sential likeness  ;  all  the  perfections  shining 
forth  in  God  the  Father,  are  substantially 
in  Christ  Ihe  Son  :  is  the  Father  eternal", 
omnipotent,  omniscient,  omnipresent  ;  so 
is  the  Son,  whose  character  he  is,  whose  re- 
semblance and  image  he  bears  :  John  x.  38. 
The  Father  is  in  me,  and  I  in  him  :  the 
same  essential  properties  and  nature  being 
in  each  person,  by  virtue  thereof  their  per- 
sons are  said  to  be  in  each  other.  All  the 
glorious  perfections  of  the  nature  of  God  do 
belong  unto,  and  dwell  in  the  person  of, 
the  Son  of  God.  Observe,  2.  Our  apostle 
having  declared  what  Christ  is,  next  de- 
clares what  he  does :  namely,  that  he  up- 
holdith  all  things  bi/  the  -utord  of  his 
power  :  that  is,  he  exerts  and  puts  forth  the 
same  omnipotent  power  in  the  work  of  pre- 
servation, which  he  did  in  the  work  of 
creation,  keeping  it  from  sinking  into  its 
original  chaos  of  confusion.  This  work  of 
conservation,  say  some,  is  a  greater  act  of 
cm  I)  i  potency  than  that  of  creation  ;  by  the 
former,  all  tilings  were  brought  out  of 
nothing,  by  the  latter,  they  are  preserved 
from  returning  into  nothing,  which  their 
own  nature,  and  their  perpetual  conflict  by 
contrariety  of  qualities,  would  necessarily 
precipitate  them  into.  Learn  hence,  \. 
That  such  is  the  nature  and  condition  of 
the  universe,  tlmt  it  cannot  subsist  one  mo- 
ment without  continual  support  ;  such  is 
the  dependent  condition  of  the  whole  cre- 
ation. Learn,  2.  That  our  Lord  Jesus 
Christ  has  the  weight  of  Ihe  whole  creation 
upon  his  hand,  he  upholdeth  what  himself 
created ;  and  as  well  his  upholding  as 
creating,  his  conservation  as  well  as  creation 


501 


of  all  things  by  Ihe  word  of  his  power,  do 
prove  him  truly  and  really  God.  Observe, 
3.  A  further  evidence  and  proof  of  the  di- 
vinity of  Christ,  produced  here  by  our  apos- 
ile :  as  he  made  the  world  by  Ins  omnipo- 
tent power,  and  upfiolds  it  by  his  wonder- 
hil  providence,  so  he  redeemed  it  by  his 
blood,  Jle  bii  himself  pnroed  our  sins. 
He  that  made  the  heavens,  bowed  the  hea- 
vens, and  came  down  from  heaven,  and 
became  a  sacrifice  for  sin  on  earth,  and  bj/ 
himself  alone,  by  himself  without  a  part- 
ner, by  himself  without  a  comlbrler,  expi- 
ated the  guilt  of  sin,  and  satisfied  the  jus- 
tice of  God  for  sin,  sutiering  as  he  was 
man,  and  satisfying  as  he  was  God  :  ]Vho 
1)1/  himself  purged  our  sins.  Learn  hence, 
tiiat  so  great  was  the  work  of  expiation  of 
sin,  that  it  could  no  otherwise  be  really  ef- 
fected and  accomplished,  than  by  the  sa- 
crifice and  satisfaction  of  Christ,  who  was 
truly  and  really  God.  Observe,  4.  The 
consequent  of  all  that  Christ  did,  or  his 
glorious  condition  after  his  humiliation  : 
having  purged  our  sins,  he  sat  down  on 
the  right  hand  of  the  Majcsti;  on  high  ; 
that  is,  God  the  Father  clothed  him  with 
the  highest  honour,  and  endowed  him  witli 
the  greatest  power,  that  heaven  itself  could 
afford  :  the  right  hand  is  the  place  both  of 
dignity  and  honour,  and  also  of  superiority 
and  power  ;  Christ's  sitting  at  God's  right 
hand  imports  his  exaltation  to  the  highest 
authority  and  most  supreme  dominion. 
Learn  hence.  That  when  our  Lord  Jesus 
Christ  had  finished  his  sufferings  upon 
earth,  he  was  placed  in  the  seat  of  the  high- 
est lionour  and  authority,  at  the  right  hand 
of  God  his  Father,  in  heaven,  even  to  be 
the  object  of  adoration  both  to  angels  and 
men,  as  the  following  verses  declare,  in 
which  our  apostle  thus  speaks. 

4  Being  made  so  much  better 
than  the  angels,  as  he  hath  bv  in- 
heritance obtained  a  more  excellent 
name  than  they.  5  For  unto  which 
of  the  angels  said  he  at  any  time, 
Tlion  art  my  Son,  this  day  have  I 
begotten  thee  }  And  again,  I  will 
be  to  him  a  Father,  and  he  shall  be 
to  me  a  Son  .''  6  And  again,  when 
be  bringeth  in  the  first-begotten 
into  the  world,  he  saith,  And  let  all 
the  angels  of  God  worship  him. 

In  the  foregoing  verses,  a  comparison 
was  made  between  Christ  and  the  prophets. 


582 


HEBREWS. 


Chu!>.  I. 


here  between  Christ  and  the  angels,  and  the 
preference  and  pre-eminency  is  given  to  him 
above  them  all.  Angels  were  very  glorious 
creatures,  employed  by  God  in  giving  the 
la^  ;  but  Christ,  whom  God  the  Father  em- 
ployed in  the  dispensation  of  the  gospel,  is 
far  superior  to  them,  and  has  an  excellency 
above  them.  1.  A  more  excellent  name, 
they  being  called  ministers  or  servants,  he 
styled  a  Son.  2.  A  more  excellent  nature, 
his  being  a  divine,  theirs  an  angelical  na- 
ture ;  yea,  his  human  nature  by  virtue  of 
his  union  with  the  godhead,  has  a  dignity 
surpassing  the  nature  of  angels.  3.  A  more 
excellent  office  and  function,  as  Mediator 
between  God  and  man,  which  belongs  not 
to  any  angels.  And,  4.  Consequently  a 
more  excellent  power  and  authority,  with  a 
right  to  adoration  and  worship,  which  the 
angels  have  not,  but  are  commanded  to 
worship  him.  W/ien  he  brought  his  Jirst- 
begottcn  into  the  world,  that  is,  in  the 
morning  of  the  resurrection,  when  he  was 
in  a  glorious  manner  begotten  from  the 
dead,  the  Father  says.  Let  all  the  angels 
of  God  "Worship  him  ;  and  therefore  he 
that  is  to  be  worshipped  is  greater  than  they 
that  are  to  worship  him.  Learn  hence,  1. 
That  the  evidencing  and  declaring  of  Christ 
to  be  the  Son  of  God,  was  the  particular  care 
and  special  work  of  God  the  Father;  he 
said  it,  he  recorded  it,  he  revealed  it ;  Thoti 
art  iny  Son.  Learn,  2.  That  the  Lord  Je- 
sus Christ,  the  Mediator  of  the  new  co- 
venant, is  in  his  own  person  God  blessed 
for  ever,  to  whom  divind  honour  and  reli- 
gious worship  is  due  and  payable  from  glo- 
rified angels :  Let  all  the  angels  of  God 
worship  hi?n.  Learn,  3.  That  the  com- 
mand of  God  is  the  ground  and  reason  of 
all  religious  worship ;  the  angels  are  to 
worship  Christ,  but  the  ground  of  their  do- 
ing it  is  God's  command  :  He  saith,  Let 
all  the  angels  of  God  worship  him. 
Learn,  4.  That  it  can  be  no  part  of  our 
duty  to  worship  the  angels,  who  are  our 
fellow-servants  in  the  worship  of  Jesus 
Christ ;  they  that  are  to  worship  Christ 
with  us,  surely  are  not  to  be  worshipped  by 
us. 

7  And  of  the  angels  he  saith, 
Who  maketh  his  angels  spirits,  and 
his  ministers  a  flame  of  fire.  8  But 
unto  the  Son  he  saith,  Thy  throne, 
O  God,  is  for  ever  and  ever :  a 
sceptre  of  righteousness  is  the  scep- 
tre of  (hy  kingdom  :     9  Thou  hast 


loved  righteousness,  and  hated  ini- 
quity ;  therefore  God,  even  thy  God, 
hath  anointed  thee  with  the  oil  of 
gladness  above  thy  fellows- 
Still  our  apostle  goes  on,  comparing 
Christ  and  the  angels  together,  and  giving 
a  transcendent  preference  to  the  one  before 
the  other.  The  angels  are  ministering  ser- 
vants, but  Christ  a  Son  ;  the  angtls  are  the 
prime  instruments  of  theFather's  providence, 
most  zealous  and  active  to  accomplish  his 
pleasure,  but  the  Son  is  God  :  Th)/  throne, 
O  God,  is  for  ever  and  ever.  God, 
not  by  analogy  and  deputation,  as  princes 
are,  not  with  a  limitation  and  diminution, 
as  Moses  was  made  a  god  to  Pharaoh,  but 
absolutely  and  really,  as  subsisting  in  the 
divine  nature ;  to  the  Son  he  saith,  Thy 
throne,  O  God,  is  for  ever  and  ever. 
Learn  hence.  That  it  is  the  divine  nature  of 
Jesus  Christ  that  gives  stability  and  fixed- 
ness, yea,  immutability  and  unchangeable- 
ness.  to  his  throne  and  kingdom  :  Thy 
throne,  O  God,  is  for  ever  and  ever.  And 
whereas  thesceptres  of  earthly  kings  areoften 
unrighteously  managed,  and  their  thrones  do 
ruinously  fall,  the  sceptre  of  righteousness 
is  the  sceptre  of  Christ's  kingdom  ;  that  is, 
all  the  laws,  and  the  whole  administration 
of  his  kingdom  by  his  word  and  Spirit, 
are  all  just  and  equal,  righteous  and  holy  : 
A  sceptre  of  righteousness  is  the  sceptre  of 
thy  kingdom.  And  farther,  the  apostle  de- 
clares, that  the  righteous  administration  of 
Christ  in  his  kingdom,  proceeds  from  his 
own  habitual  righteousness  and  love  there- 
unto :  Thou  hast  loved  righteousness  and 
hated  iniquity,  and  for  that  reason  was 
dignified  and  exalted  by  God  over  and 
and  above  all  his  fellows.  Learn  hence. 
That  Jesus  Christ  as  Mediator,  because  of 
his  love  to  righteousness,  and  hatred  to  sin, 
is  dignified  and  advanced  by  God,  not  only 
above  all  men,  but  likewise  above  all  an- 
gels. Therefore  God,  even  thy  God,  hath 
anointed  thee  above  thy  fellows. 

10  And  thou,  Lord,  in  the  be- 
ginning hast  laid  the  foundation  of 
the  earth  ;  and  the  heavens  are  the 
works  of  thine  hands:  11  They 
shall  perish,  but  thou  remainest; 
and  they  all  shall  wax  old  as  doth  a 
garment  ;  12  And  as  a  vesture 
shalt  thou  fold  them  up,  and  they 
shall  be  changed  :  but  thou  art  the 
same,  and  thy  years  shall  not  fail. 


Chap. 


HEBREWS. 


583 


What  pioof  more  can  be  desired  of 
Christ's  divinity,  than  what  is  here  given 
by  our  apostle  ?  The  name  and  attributes 
of  God  are  given  to  him,  as  also  an  ever- 
lasting throne  and  kingdom  ;  divine  ho- 
nour is  required  to  be  paid  to  him  ;  and 
here  such  divine  works  are  ascribed  to  him, 
wherein  no  creature  can  have  any  share  of 
efficiency  with  him  ;  such  is  the  making  of 
tlie  world.  Thou,  Lord,  laidst  the  founda- 
tions of  the  earth,  and  the  heavens  are  the 
■work  of  thy  hands  :  here  we  have  Christ's 
omnipotency  declared.  Thou  hast  laid  the 
foundations  of  the  earth,  and  the  heavens 
are  thy  handy  works  :  and  his  eternity  and 
innnutabilily  asserted.  When  the  heavens 
perish,  thou  remainest  ;  xuhen  they  wax 
old  and  are  changed,  thou  art  the  same. 
Learn  lience.  That  the  whole  world,  the  hea- 
vens and  the  earth,  being  made  by  our  Lord 
Jesus  Christ,  is  an  evident  proof  that  he  is  ex- 
alted above  all  creatures,  and  that  he  is  an 
almighty  and  unchangeable  God  :  2'hou, 
Lord,  hast  laid,  Sfc.  Learn,  2.  That 
such  is  the  fraiity  of  man's  nature,  and  such 
is  the  perishing  condition  of  all  created 
things,  that  nothing  will  or  can  yield  stable 
consolation  to  us,  but  a  firm  belief  of  the 
omnipotency  and  immutability  of  our  Lord 
Jesus  Christ. 

13  But  to  which  of  the  angels 
said  he  at  any  lime,  Sit  on  my  right 
hand,  until  I  make  thine  enemies 
thy  footstool  ? 

This  verse  contains  a  farther  proof  of 
Christ's  pre-eminence  above  the  angels,  and 
that  he  is  in  reality  the  Son  of  God ;  name- 
ly, because  he  sits  in  the  quality  of  a  Son, 
at  the  right  hand  of  God  the  Father  ;  equal 
to  him  in  dignity,  power,  and  glory,  com- 
manding all  the  visible  and  invisible  woild, 
most  easily,  yet  irresistibly  ;  though  gra- 
dually, subduing  his  enemies  to  a  consum- 
mate and  complete  victory.  To  -which  of 
the  angels  said  he  at  any  time?  Tlie 
words  are  an  interrogation,  which  have  the 
force  of  a  vehement  negation  :  and  imply 
that  God  the  Father  did  never  say  this  to 
any  of  the  angels,  nor  put  such  honour 
upon  any  of  them,  as  to  say.  Sit  on  my 
right  hand  until  I  make  thy  foes  thy  foot- 
stool ;  but  to  Christ  he  said  it,  Psal.  ex.  1. 
The  Lord  said  unto  my  Lord,  Sit  thou  on 
my  right  hand,  until  I  make  thine  ene- 
mies thy  footstool,  hearn  hence,  L  That 
Jesus  Christ  is  a  spiritual  King  ;  and  as  such 
has  many  enemies  to  his  kingdom  and  go- 


vernment. Sio  is  an  enemy  to  Christ 
and  his  kingdom  ;  and  makes  an  uni- 
versal opposition  to  Christ  and  his  go- 
vernment ;  Sutan  is  a  sworn  enemy  to 
Christ  and  his  throne,  and  he  exerts  his 
enmity  by  temptations  and  persecutions. 
The  world  is  an  enemy  also  in  the  things 
of  if,  in  the  men  of  it,  in  the  rule  of  it. 
The  law  is  an  enemy  to  Christ  and  his 
kingdom,  not  absolutely,  but  accidentally, 
by  reason  of  the  consequences  that  attend 
it.  It  slays  them,  llo?n.  vii.  y,  10,  11. 
which  is  the  work  of  an  enemy.  In  a 
word,  death,  the  grave,  and  hell,  ace  Christ's 
enemies. — Learn,  2.  That  all  Christ's  ene- 
mies shall,  in  Christ's  time,  be  made  his 
footstool  ;  they  are  conquering  now  initially 
and  gradually,  they  shall  be  conquered  ere 
long  finally  and  perfectly  ;  and  all  his  peo- 
ple shall  be  made  complete  sharers  in  his 
victory  and  conquest.  Learn,  3.  That 
Christ's  sitting  at  God's  right  hand,  in  a 
certain  and  assured  expectation  of  having 
his  foes  become  his  footstool,  is  an  undoubt- 
ed proof  of  the  divinity  of  his  person,  and 
that  he  is  essentially  and  really  God.  To 
none  of  the  angels,  or  any  of  the  creatures, 
said  he,  at  any  time.  Sit  on  my  right  hand  ; 
but  to  the  Son  he  said.  Sit  on  my  right 
hand,  Sfc. 

14  Are  they  not  all  ministering 
spirits,  sent  forth  to  minister  for 
them  who  shall  be  heirs  of  salva- 
tion ? 

This  is  that  last  testimony  produced  by 
the  apostle  to  prove  Christ's  pre-eminency 
above  the  angels.  He  is  a  Son,  they  are 
but  servants;  not  only  servants  to  Christ, 
but  servants  to  believers,  to  the  church  of 
Christ,  to  the  heirs  of  salvation.  Observe 
here,  1.  The  nature  of  angels  declared: 
they  are  spirits,  without  any  thing  material 
or  corporeal  belonging  to  them,  yet  having 
a  posver  to  assume  a  body,  and  appear  in 
human  shape,  when  they  please.  The 
scripture  describes  them  as  excelling  in 
strength,  purity,  and  holiness,  to  be  of  great 
activity  and  swiftness,  and  gives  intimation 
of  several  ranks  and  orders  among  them, 
distinguishing  them  by  filenames  of  princi- 
palities and  powers,  thrones  and  domi- 
nions; but  what  the  difference  of  these 
names  do  import,  none  can  positively  de- 
clare. Observe,  2.  Their  general  office  de- 
clared :  they  are  ministering  spirits,  they 
are  God's  domestic  servants,  they  attend 
upon  his  throne,  they  t.Npcet  his  commands. 


584 


they  execute  his  pleasure,  and  are  in  a  con- 
!-fant  readiness  to  do  his  will.     The  angels 
are  the  great  instruments  ot  Providence  in 
the  world  ;  not  that  God   needs  them,   or 
cannot  manage  without  them  ;  for  lie  can 
do  whatever  lie  pleaselh  in  heaven  and  earth. 
God  can  steer  all  human  affairs  with  tiie  luast 
nod  and  beck  of  his  will,  without  any  in- 
struments al  ail ;  but  his  wisdom  and  good- 
ness thinks  fit  to  honour  his  creatures  with 
his  commands,  that  so  they  may  be  capal)le 
of  his  favour  and  rewards.  Observe,  3.  The 
special   office   and  employment    of  good 
angels,  with  reference  to  good   men  :  they 
are  sent  forth,  there  is  their  designation  and 
appointment ;  to  7>ii,iiister,  that  is  their  ge- 
neral end  and  employment ;  for  the  heirs 
of  salvation,  that  is  their  special  and  pecu- 
liar business  ;  they  have  a  charge  of  the  bo- 
dies and  souls  of  the  saints  whilst  alive;  a 
special  charge  of  their  souls  at  death,  to  con- 
duct them  to  blessedness,  and   probably  a 
care  and  charge  of  their  bodies  after  death, 
as  may  be  gathered  from  St.  Jude,  ver.  9. 
Learn  hence,  1.  That  the  highest  honour 
of  the  most  glorious  angels  in  heaven,  is  to 
minister  to  the  saints  by  God's  appointment 
here  on  earth.     Learn,  2.  That  such  is  the 
love  and  care  of  God  towards  his  saints,  that 
he  sends  the  most  glorious  attendants  upon 
his  own  throne,  to  minister  unto  them,  and 
to  take  care  of  them.     Behold  then  the  as- 
tonishing regard  which  the  great  God  has 
for  good   men,  in  that  he  appoints  all   his 
angels  to  minister  to  them,  for  the  safeguard 
of  their  persons,  for  the  success  of  their  af- 
fairs, and   for  the  security  of  their  eternal 
salvation.     Lord!   what  is  man,  that  thou 
art  thus  mindful  of  him  ;  that  when  thou 
rnadest  him   lower  than  the  angels,  thou 
shouldest  yet  make  the  angels  minister  unto 
him  !  Behold  also  the  impiety  of  the  church 
of  Rome,  in  worshipping  of  angels !  Surely, 
if  they  are  our  fellow-servants,  and  minister 
unto   us,  we  are  by  no  means  to  worship 
them.     See  Rev.  xix.  10. 

CHAP.  II. 

Our  aposlle  having,  by  an  irresistible  strength  and 
force  of  argument,  proved  his  proposition  laid 
down  in  tlie  foregoing  chapter,  namely.  That 
Christ,  the  dispenser  of  the  gospel,  was  not  only 
above  Moses,  the  deliverer  of  the  law,  but  far  su- 
perior to  the  angels  themselves;  he  cnmes,  in  the 
beeinning  of  this  chapter,  to  draw  an  inference 
from  his  foregoing  discourse,  as  appears  by  the 
illative  particle,  therefore,  at  the  head  of  the  fi'st 
ithus: 


live  partic 
se,  which  I 


THEREFORE  we  ou^lit  to  give 
the   more  earnest  lieed   to  tlio 


HEBREWS.  Chap.  IL 

things  which  we   have  heard,  lest  at 
any  time  we  should  let  them  slip. 

As  if  our  apostle  had  said.  Seeing  Christ  is 
so  excellent   in   his  person,  and  seeing  (he 
gospel  has  such  a  glorious  author  as  the  bless- 
ed Jesus,  let  us  fake  great  heed  that  we  es- 
teem his  person,  revere  his  authority,  reve- 
rence his  ministry  and  message,  and  that  our 
memories  be  not  like  leaking  vessels,  suffer- 
ing the  word  at  any  time  to  slip  and  run 
from  us.     Learn  hence,  1.  That  the  consi- 
deration of  the  revelation  of  the  gospel  of 
the  Son  of  Gud,  is  a  powerful  motive  to  aa 
high  estimation  of  it,  and  a  diligent  attend- 
ance on   it.     Therefore  -we  ought  to  give 
the  more  earnest  heed;  that  is,  knowing 
the  excellency  of  his  person,  and  the  subli- 
mity of  his  doctrine.     Learn,  2.  That  the 
(rue  and  only  way  of  honouring  our  Lord 
Jesus  Christ  as  the  Son  of  God,  is  by  dili- 
gent attendance  and  obedience  to  his  word  : 
where  there  is  no  obedience  to  the  gospel, 
there  is  no  faith   in,  nor  love  unto,  Jesus 
Christ,  the  author  and  dispenser  of  (he  gos- 
pel.    Learn,  3.  That  there  are  sundry  times 
and  seasons  wherein,  and  several  ways  and 
means  whereby,  men  are  in  great  danger  of 
losing  the  word,  if  they  attend  not  diligently 
to    its    preservation.     Ijcst  at  atty   time  ; 
some  lose  the  word  in  a  time  of  prosperity, 
others  in  a   time  of  persecution,  some  in  a 
time   of  temptadon.     Learn,   4.  That  the 
word  heard  is  not  lost  without  great  sin,  as 
well  as  with  (he  inevitable  ruin  of  the  souls 
of  men.     If  we  suffer  the  word  (o  slip  out 
of  our  memories,  (hat  we  forget  it ;  out  of 
our  hearts,  (hat  we  despise  it ;  out  of  our 
lives,  that  we  are  disobedient  to  it ;  it  is  lost 
as  to  us,  and  will  end  in  our  loss,  yea,  in  our 
ruin  at  the  last.     Learn,  5.  That  the  only 
way  to  prevent  this  sin  and  danger,  under 
the  word,  is  by  a  very  diligent  attendance 
upon   it,  and   giving  more  earnest   heed  to 
the  things  contained  in  it :  we  are  to  attend 
to  the  word  before  we  hear,  to  bring  us  (o  it ; 
to  attend  upon  it  in  hearing,  that  it  may  be 
remembered  by  us ;  and  after  we  have  heard 
it,  that   it  may  be  practised   by  us.     This 
consideration,  that  it  is  the  word  of  Christ, 
(he  great  and  mighty  God,  the  wisdom  of 
the  Father,  that  we  are  going  forth  to  hear, 
will  engage  us  to  give  the  more  earnest  heed 
to  the  things  we  hear,  lest  at  any  time  -we 
should  let  them  slip. 

2  For  if  the  word  spoken  by  angels 
wasstedfast,  and  every  transgression 
and     disobedience   received    a  just 


Chap 


II. 


HEBREWS. 


685 


recompence  of  reward  ;  3  How  sluill 
we  escape,  if  we  neglect  so  great 
salvation ; 

The  apostle  having  set  forth  the  transcen- 
dant  dignity  ot  Clirisfs  person  and  office, 
and  shown  tliat  he  was  a  more  excellent  pro- 
phet than  Moses,  a  more  excellent  priest 
than  Aaron,  a  more  excellent  kmg  than 
Melchizedtk,  hereupon  he  inters,  that  such 
as  despise  the  gospel,  tiie  doctrine  ot  this 
blessed  Jesus,  are  iar  more  inexcusable  than 
those  that  were  the  transgressors  of  the  law 
of  Moses.  If  the  word  spoken  by  angels 
■were  stedfast ;  that  is,  if  the  law  given  by 
the  ministry  of  angels  was  firm  and  in- 
violable, and  all  the  transgressors  of  it  were 
justly  and  severely  punished  ;  how  can  we 
escape  perishing,  if  we  neglect  the  gospel, 
which  makes  a  discovery  of  that  great  sal- 
vation which  was  purchased  by  Christ  for 
lost  sinners  ?  The  apostle's  argument  is 
drawn  (a  minori  ad  niojus)  from  the  less 
to  the  greater.  Thus,  it  Almighty  God  was 
so  severe  against  the  violation  of  a  far  mean- 
er institution,  to  wit,  the  law  given  by  the 
ministry  and  dispensation  of  angels;  how 
can  we  escape,  that  neglect  to  hear  and  obey 
the  gospel,  which  makes  a  tender,  yea,  the 
only  tender,  of  salvation  to  a  lost  world  ? 
Note  here,  1.  The  great  care  which  God 
Almighty  takes  to  make  lost  sinners  happy, 
namily,  by  offering  them  a  great  salvation. 
Note,  2.  The  great  care  which  every  one  of 
us  ought  to  take  in  order  to  our  own  hap- 
piness and  salvation,  and  that  is,  not  to 
neglect  it.  Note,  3.  The  great  guilt  which 
they  contract,  and  the  inevitable  punish- 
n;ent  God  will  inflict  on  such  as  do  neg- 
lect this  great  salvation,  Hov>  shall  thty  es- 
cape'* Learn  hence,  1.  That  there  is  sal- 
vation held  forth  and  tendered  by  Christ  to 
lost  sinners,  in  the  gospel.  That  this  sal- 
vation thus  held  forth  and  tendered  unto  sin- 
ners, is  a  great  salvation  ;  great  in  its  author, 
Christ  Jesus  ;  great  in  the  price  paid  for  it, 
the  blood  of  Jesus ;  great  in  the  subject 
recipient  of  it,  the  whole  man,  soul  and 
body  ;  great  in  regard  of  the  evils  it  saves 
us  from,  sin,  Satan,  the  curse  of  the  law, 
death  and  hell ;  great  in  respect  of  the  gra- 
cious privileges  it  interests  believers  in. 
I.earn,  2.  That  notwithstanding  this  salva- 
tion is  so  great,  yet  there  are  some  that  neg- 
lect it.  Learn,  3.  That  it  is  impossible  for 
such  neglectcrs  to  escape.  3.uest.  \.  What 
shall  they  not  escape  ?  Ans.  The  curse  of 
the  law,  the  wrath  of  God,  the  sentence  of 
Christ  denounced  and  the  sentence  of  Christ 


inflicted.  Quest.  2.  Why  shall  they  not  es- 
cape ?  Ans.  Because  such  persons  sin  against 
the  remedy,  the  only  remedy,  which  the  wis- 
dom of  God  hatli  louiiil  out  for  man's  reco- 
very ;  and  accordingly  the  mouth  of  God  hath 
spoken  it,  the  hand  of  God  hath  svritten  it, 
and  Iheoalh  of  God  hath  confirmed  it,  that 
such  sinners  shall  not  escape  :  such  as  sin 
against  the  remedy,  must  perish  without  tfie 
remedy. 

— Which  at  the  first  began  to  be 
spoken  by  the  Lord,  and  was  con- 
firmed unto  us  by  them  that  heard 
him  ;  4  God  also  bearing  them 
witness,  both  with  signs  and  won- 
ders, and  with  divers  miracles,  and 
gifts  of  the  Holy  Ghost,  according 
to  his  own  will? 

Here  we  have  a  special  reason  assigned, 
why  such  as  reject  the  gospel  cannot  escape 
divine  wrath,  because  the  gospel  was  first 
published  and  delivered  by  Jesus  Christ; 
It  was  clearly,  plainly,  sweetly,  and  per- 
suasively, preached  by  himself  first.  The 
law  was  promulgated  by  angels,  the  gospel 
proclaimed  by  the  Son  of  God,  and  aller- 
wards  by  his  apostles ;  and  God  confirmed 
their  testimony  by  signs  and  wonders,  by 
miraculous  powers,  and  ^//?5  of  the  Holy 
Ghost:  all  which  did  signity  God's  appro- 
bation of  their  doctrine,  and  gave  the  world 
a  confirmation  of  the  truth  and  excellency 
of  it,  and  consequently  gave  credibility  to  it. 
Here  note.  That  as  the  law  of  Moses  was 
confirmed  by  miracles,  so  was  the  gospel  of 
Jesus  also  ;  nay,  herein  this  was  superior  to 
that.  Moses  wrought  signs  and  wonders, 
but  the  gifts  of  the  Holy  Ghost  were  pecu- 
liar to  the  times  of  the  Messiah,  and  were 
the  proper  confirmation  of  the  gospel  dis- 
pensation. Yet,  note  farther.  That  though 
the  apostles  had  a  power  to  work  miracles, 
yet  it  was  according  to  God's  will,  and  not 
at  their  own  pleasure  ;  they  could  not  work 
miracles  when  they  pleased,  nor  what  they 
pleased  :  whence  it  was  evident,  that  not 
they  but  God  was  the  worker  of  them. 
And  the  more  God's  overruling  will  was  seen 
in  the  miracles  then,  the  greater  confirnia- 
tion  have  we  of  that  doctrine  now:  wliich 
(gospel)  was  at  frst  spoken  bij  the  Lord, 
and  was  confirmed  unto  us  by  divers  mi- 
racles and  gifts  of  the  Holy  Ghost. 

5  For  unto  the  angels  hath  he  not 
l)ut  in  subjection  the  world  to  come, 
whereof  we  speak.     G  But  one  in  a 


586 

certain  place  testified,  saying,  What 
is  man,  that  thou  art  mindful  of  him  ? 
or  the  son  of  man,  that  thou  visitest 
him  ?  7  Thou  madest  him  a  little 
lower  tlian  the  angels  ;  thou  crown- 
edst  him  with  glory  and  honour, 
and  didst  set  him  over  the  works  of 
thy  hands  : 

Still  our  apostle  prosecutes  his  former 
design,  whicii  was  to  persuade  the  Hebrews, 
that  more  heed  is  to  be  given  to  the  word 
of  Christ,  the  doctrine  of  the  g05])e!,  than  to 
the  word  or  law  delivered  by  angels,  be- 
cause God  had  given  a  greater  authorily 
to  Christ  than  ever  he  did  to  the  angels  ; 
as  appears  by  putting  liie  world  to  come  in 
subjeclion  to  Christ,  and  not  to  angels; 
yea,  inasmuch  as  angels  themselves  are  to 
be  in  subjection  unto  Christ,  as  a  part  of 
his  kingdom.  Unto  the  angels  hath  he 
vot  put  in  subjection  the  world  to  come  : 
that  is,  the  world  of  believers,  gathered  out 
of  all  nations  by  the  preaching  of  the  gos- 
pel, is  put  under  Christ's  immediate  power, 
and  subject  not  to  angels,  but  to  Christ  him- 
self. Learn  hence.  That  it  is  the  great  privi- 
lege of  the  gospel-church  that  it  depends 
upon  Christ  as  its  immediate  and  only 
head,  and  is  not  put  in  subjection  to  any 
other,  either  angels  or  men.  The  gospel- 
church  was  not  put  in  subjection  to  angels 
in  its  first  erection  or  institution,  nor  was  it 
put  in  subjection  unto  angels,  as  to  the 
rule  and  government  of  it  when  erected  ; 
but  angels  and  sainis  are  equally  subjected 
unto  Christ,  who  is  both  an  head  ot  vital 
influence,  as  also  an  head  of  authority,  rule, 
and  government,  to  the  whole  church,  and 
every  member  thereof.  Observe  next,  The 
proof  which  the  apostle  brings  for  this  out 
of  the  Psalms,  Psa.  viii.  in  which  David 
breaks  forth  into  admiration  and  wonder,  at 
tiiat  glory  and  honour  which  God  the  Father 
put  upon  man  at  tirst  in  the  work  of  creation, 
and  next  in  the  work  of  redemption  :  when 
the  Son  of  God  took  the  nature  of  man  upon 
him,  well  might  it  then  be  said.  Lord  ! 
■what  is  ?nan  that  thou  wert  thus  mindful 
of  him,  and  the  sons  of  men,  that  thy  dear 
and  only  Son  did  thus  visit  them  !  Learn 
hence,  ].  That  such  was  the  inconceivable 
love  of  Jesus  Christ,  the  Son  of  God,  to- 
wards the  sons  of  men,  that  he  was  free 
and  willing  to  condescend  unto  any  condi- 
tion for  their  benefit  and  salvation  :  he  that 
was  the  creator  of  angels  was  willing,  for 
our  sakes,  to  be  made  lower  than  the  angel?, 
a  little  loxver,  that  is,  for  a  little  time  lower 


HEBREWS.  Chap.  II. 

than  the  angels,  namely,  during  the  time  of 
his  humiliation.  Learn,  2.  That  this  won- 
derful condescension  of  Christ  to  take  the 
nature  of  man,  his  respect  and  care,  his 
love  and  grace  towards  mankind,  is  just 
matter  of  great  and  eternal  admiration.  O  ! 
what  is  man  that  thou  art  mindful  of  him, 
and  crownest  him  with  dignity  and  glory  ! 

8  Thou  hast  put  all  things  in  sub- 
jection under  his  feet.  For  in  that 
he  put  all  hi  sul)iection  under  him, 
he  left  nothing  that  is  not  put  un- 
der him.  But  now  we  see  not  yet 
all  things  put  under  him;  9  But  we 
see  Jesus,  who  was  made  a  little 
lower  than  the  angels,  for  the  suffer- 
ing of  death,  crowned  with  glory 
and  honour  ;— 

We  had  an  account  of  the  depth  of  our 
Lord's  humiliation  before,  of  the  height  of 
his  exaltation  now,  all  things  are  and  shall 
be  put  under  him  ;  for  though  God  has 
given  Christ  dominion  over  all  things,  and 
all  things  are  subject  to  his  power,  yet  he 
hath  not  as  yet  exercised  his  complete  power 
in  ruining  all  his  enemies,  and  reducing  all 
his  people  to  subjection  :  and  this  will  not 
be  seen  until  the  last  saint  be  converted, 
and  until  death,  the  last  enemy,  be  destroy- 
ed. But  yet,  in  the  mean  time,  Christ  is 
exalted  with  great  triumph  to  his  kingdom 
in  heaven,  and  there  crowned  with  dignity, 
honour,  and  glory  in  heaven.  It  is  easy  to 
believe,  that  every  thing  shall  be  put  under 
hiin  that  riseth  up  against  him,  in  his  own 
appointed  time. 

9  But  we  see  Jesus,  who  was 
made  a  little  lower  than  the  angels, 
for  the  suflering  of  death,  crowned 
with  glory  and  honour  ;  that  he  by 
the  grace  of  God  should  taste  death 
for  every  man 

Observe  here,  L  The  wonderful  humilia- 
tion and  abasement,  the  exinanition  and 
deep  depression,  of  the  glorious  Jesus  :  he 
was  made  for  a  little  time  lower  than  the 
angels:  that  is,  he  was  made  man,  and 
mortal,  and  did  suffer  death.  Observe,  2. 
The  manner  of  our  Lord's  death  :  he  tasted 
it,  he  did  really  taste  of  it,  and  but  taste  of 
it;  lie  tasted  death,  that  is,  he  died  really, 
and  not  in  appearance  only,  he  lasted  it. 
Implying  that  he  underwent  the  bitterness 
of  it  :   he  found  out  experimentally  what 


Chap.  II. 


HEBREWS. 


687 


death  was  by  dying,  as  a  man  finds  out  the 
bitterness  of  a  thing  by  tasting.  Again, 
he  did  but  taste  of  it,  he  was  not  finally 
overcome  and  vanquished  by  it ;  he  con- 
tinued but  a  short  time  under  it,  it  was  not 
possible  that  he  should  be  long  holden  of 
it  ;  the  dignity  of  his  peison  rendered  a 
short  continuance  of  him  under  the  power 
of  death  sufficient  lor  our  redemption.  Ob- 
serve, 3.  The  persons  for  whom  he  tasted 
death,  or  died  :  for  others,  not  for  himself ; 
that  is,  for  their  room  and  stead  ;  he  under- 
went that  death  in  our  stead,  which  we 
should  have  undergone  in  our  own  persons. 
Observe,  4.  The  extent  of  Christ's  death  ;  he 
tasted  death  /tir  cvcni  man  ;  that  is,  Christ 
by  his  death  has  made  God  propitious  to 
every  man,  made  sin  remissible,  and  every 
man  saveable  ;  the  death  of  Christ  renders 
God  willing  to  be  reconciled  unto  all  sin- 
ners; faith  renders  him  actually  reconciled. 
The  reason  why  every  man  doth  not  ob- 
tain salvation,  is  not  for  want  of  a  sufficient 
propitiation.  Observe,  5.  The  moving 
cause  which  inclined  God  to  deliver  up 
Christ  to  death,  and  to  transfer  our  punish- 
ment upon  him,  and  that  was  his  own  grace 
and  free  good-will,  that  he  bv  the  grace  of 
God  should  taste  death  for  every  vian. 
Observe,  6.  The  glorious  reward  of  our 
Lord's  sufferings  wiih  reference  to  himself. 
We  see  Jesus,  for  the  suffering  of  death, 
croxvned  with  glort/  and  honour.  As 
Christ's  meritorious  sufferings  for  us,  so 
shall  our  patient  suffering  for  him,  be  re- 
warded with  the  highest  glory  in  heaven, 
1  Pet.  V.  10.  The  God  of  all  grace,  who 
hath  called  us  into  his  eternal  glorv  by 
Christ  Jesus,  after  ye  have  suffered 
awhile,  7nake  you  perfect,  SfC. 

10  For  it  became  him,  for  whom 
are  all  thint-s,  and  by  whom  are  all 
things,  in  bringinpj  many  sons  unto 
glory,  to  make  the  Captain  of  their 
salvation  perfect  through  sufferings. 

Observe  here,  1.  The  gracious  title  given 
to  Christ,  The  Captain  of  our  salvation  ; 
because  the  whole  work  of  salvation,  from 
first  to  last,  our  guidance  and  conduct 
through  sin  and  suffering  unto  glory  and 
happiness,  is  committed  to  him.  As  a 
captain  he  conducts  with  care,  he  leads  on 
with  power,  he  discharges  his  trust  with  ten- 
derness and  love  ;  he  goes  before  us  in 
obedience,  in  suffering  through  death,  and 
into  glory.  Observe,  2.  That  God  made 
Jesus  Christ,  the  Captain  of  our  salvation. 


perfect  llirougli  suffering  ;  that  is,  he  was 
consecrated  and  set  apart  for  the  office  of  a 
complete   priest  by  his   own    blood,  when 
he   offi'ied    himself  without  spot  to  God. 
Every  Levitical   priest  was  consecrated  by 
the  blood  of  a  beast  sacrificed  ;  Christ  was 
consecrated  by  his  own  blood,  for  no  other 
blood  woulfi  be  accepted.     It  is  called  the 
Father's  act   to  consecrate  and  make  him 
perfect  ;  but  indeed  it  was  the  Son's  own 
immediate  act ;  the  Father's  by  designation 
and  appointment,   but  his  own   by  actual 
performance,  offering  himself  through  the 
eternal   Spirit  without  spot.      Observe,  3. 
That  Christ  being  consecrated  and  perfect- 
ed through  sufferings,  hath  consecrated  the 
way  of  suffering,  for  all  that  follow  him  to 
pass  through    it   into  glory.      Upon  this 
consecration  of  the    way  of  suffering   by 
Christ  Jesus,  a  believer's  suffering  becomes, 
].  Necessary  and   unavoidable  ;  the  head 
and  the  members  must  be  made  conforma- 
ble to  each   other.  Row.  viii.  29.      They 
are  thereby  made,  2.  Useful  and  profitable  : 
Christ  has  taken  the  curse  of  the  cross,  and 
sanctified  the  cross  to  a  special  end  and 
purpose.     Hereby  likewise  all  sufferings  for 
the  gospel   are,  3.  made  honourable ;    nc 
greater   honour   than  to   suffer  for  Christ, 
Acts  v.  41.     The  apostles  rtjoiced  thai 
they   had  the  honour  to  suffer  sha?nefor 
his  name.     And,  lastly.  Sufferings  hereby 
are  made   safe   to   the  sons  of  God,   yea, 
more  safe  than  prosperity  by  far.     Gold  is 
not  consumed,  but  improved  and  preserved, 
in   the   furnace.     Observe,  4.  That  such  is 
the  lYierit  and  desert  of  sin,  and  such  the 
immutability  and  severity  of  the  justice  of 
God,  that  there  was   no  way   possible  to 
bring  sinners  unto  glory,  but  by  the  death 
and  sufferings  of  the  Son  of  God  ;  or  if 
possible,  yet   no  other  way  so   becoming 
God  :  It  became   him  for  -whom  are  all 
things.     And  so  expressive  of  his  love  and 
goodness   to  a   lost  world,  it  would  have 
been  unbecoming  God,  the  supreme  gover- 
nor of  the  world,  to  have  passed  by  the  de- 
sert of  sin,  without  a  satisfaction  ;  therefore 
his  wisdom  contrived  that  grace  should  be 
exercised,  and   justice  satisfied ;    that    sin 
should  be  punished,  and  mercy  magnified  ; 
that  sinners  should  be  saved,  and  the  glory 
of  God's  attributes  secured. 

11  For  both  he  that  sanctifieth, 
and  they  who  are  sanctified,  are  all 
of  one  ;  for  which  cause  he  is  not 
ashamed  to  call  them  brethren  ;  12 
Saving,  I  will  declare  thy  name  unto 


688 

my  brethren  ;  in  the  midst  of  the 
church  will  I  sing  praise  unto  thee. 
13  And  aixain,  I  will  put  my  trust  in 
him.  And  anain,  Behold  I  and  the 
children  which  God   hath  given  me. 

In  these  words  the  union  of  Christ  and  us, 
by  his  participation  of  the  same  nature  with 
us,  is  declared  :  he  and  we  are  all  of  one  ; 
that  is,  one  and  the  same  nature,  of  one  stock 
and  original  ;  it  was  the  product  of  the  wise, 
merciful,  and  righteous  counsel  of  God,  that 
the  Saviour  of  men  should  have  communion 
with  them  in  their  nature,  that  he  might 
have  right  to  redeem  them  by  his  propin- 
quity, and  alliance  witii  them:  Both  he 
that  sauct'ifielh,  and  they  that  are  sanc- 
tified, are  all  of  one.  Learn  hence,  1. 
That  the  Lord  Jesus  Christ  was,  and  ought 
to  be,  of  the  same  nature  and  stock  with 
those  whom  he  did  redeem,  and  sanctify 
unto  God.  Divine  justice  required,  that  the 
same  nature  which  had  sinned  should  suffer 
for  sin.  The  wisdom  of  God  was  pleased  to 
redeem  man  :  man  must  be  redeemed  by 
man  :  God  as  God  could  not  die,  therefore 
God  becomes  man,  that  he  might  be  in  a  ca- 
pacity to  die;  he  that  as  man  will  redeem 
man,  must  be  of  the  same  nature  with  man. 
This  Ciirist  was,  both  by  divine  institution, 
and  by  a  voluntary  susception:  He  that 
sanctifieth,  and  thet/  that  are  sanctified, 
are  all  of  one.  Learn,  2.  That  Christ 
having  taken  our  nature  upon  him,  accounts 
it  no  disgrace  to  acknowledge  and  own  us 
for  his  bretliren  :  Christ  will  be  ashamed  of 
none  of  his  brethren,  but  such  as  are  a  shame 
unto  him.  Learn,  3.  That  notwithstanding 
the  union  of  nature  which  is  betwixt  Christ 
and  us,  yet  m  respect  of  our  persons  there  is 
an  inconceivable  distance  between  him  and 
us  :  so  that  it  is  a  marvellous  condescension 
in  him  to  call  us  brethren.  Here  note,  That 
though  Christ  called  us  brethren,  yet  it  be- 
comes us  to  call  him  Lord  ;  and  as  such  to 
adore  and  worship  him,  to  glorrfy  and  serve 
him,  to  honour  and  obey  him. 

14  Forasmuch  then  as  the  children 
are  partakers  of  flesh  and  blood,  he 
also  hin)self  likewise  took  part  of  tiie 
same  ;  that  throuiih  death  he  might 
destroy  him  that  had  the  power  of 
death,  that  is,  the  devil ;  15  And  de- 
liver them  who  through  fear  of  death 
were  all  their  life-time  subject  to 
bondage. 


HEBREWS.  Chap.  If. 


Observe  here,  L  The  reality  of  Christ's 
assuming  the  human  nature  asserted  :  As  the 
children  are  pai  takers  ofjlesh  and  blood, 
he  also  hunsetf  likewise  took  part  of  the 
same.  Which  is  in  effect  the  same  he  had 
asserted  in  the  foregoing  verse,  that  he  that 
sanctifieth,  and  they  that  are  sanctified, 
are  all  of  one,  that  is,  of  one  nature  and 
original.  Observe,  2.  A  twofold  reason 
assigned,  why  Christ  thus  condescendingly 
assumed  the  human  nature,  namely, 
that  he  might  destroy  the  devil,  who 
has  the  power  of  death,  and  deliver  his  peo- 
ple that  were  under  the  slavish  fear  of  death. 
Here  note,  L  The  devil  described  in  a  very 
formidable  manner,  as  one  that  had  the  pow- 
er of  death  ;  not  the  supreme,  but  a  subor- 
dinate, power  of  death  ;  a  power  of  death, 
as  God's  executioner  to  inflict  it :  the  devil 
has  the  power  of  death,  just  as  the  hangman 
has  the  power  of  the  gallows,  to  put  those 
to  death  whom  the  judge  condemns  only. 
Note,  2.  Him  that  has  thus  the  power  of 
death,  has  Christ  destroyed,  that  is,  disarmed 
and  disabled  ;  not  destroyed  his  being,  but 
disarmed  him  of  his  power  and  auihority 
over  the  children  of  God.  •  Note,  3.  That 
Christ  did  this  by  his  own  death  :  through 
death  ;  that  is,  by  his  own  dying,  he  de- 
stroyed him  that  had  the  power  of  death  : 
it  was  upon  the  cross  that  he  spoiled  princi- 
palities and  powers,  and  made  a  show  of 
them  openly ;  Christ  by  dying  conquered 
death.  The  second  reason  of  Christ's  ap- 
pearing in  our  flesh  and  nature,  was  to  de- 
liver his  people  from  the  slavery  and  bond- 
age of  the  sinful  and  servile  fears  of  death. 
Here  note,  \,  That  there  is  a  natural  fear  of 
death,  which  is  not  sinful.  Art  thou  afraid 
of  death  ?  Thou  wert  not  a  man  if  fiiou 
didst  not  fear  it :  there  cannot  but  be  in  na- 
ture an  aversion  to  its  own  dissolution  ;  and 
nature  will  always  act  like  itself.  Note,  2. 
That  there  is  a  servile,  slavish  fear  of  death, 
which  hath  both  sin  and  torment  in  it;  a  fear 
ofdeath  as  penal, and  drawingaftcr  it  everlast- 
ing punishment.  Note,  3.  That  unregenerate 
men.  if  a  senseless  stupidity  has  not  be- 
numbed them,  and  a  spirit  of  slumber  fallen 
upon  them,  are  in  bondage  under  the  ser- 
vile and  slavish  fear  ofdeath.  It  will  daunt 
the  stoutest  man  that  ever  lived  to  look 
upon  death,  when  he  can  see  nothing  but 
hell  beyond  it.  Note,  4.  Tiiat  Jesus  Christ, 
by  dying,  has  freed  ail  his  children  from 
this  servile  and  tormenting  fear  of  death. 
\.  Christ  has  taken  away  the  true  reason  of 
the  fear  of  death,  namely,  the  curse  and 
condemnation  of  the  law  of  God.  Tliestin<r 


Chap.  II.  HEBREWS. 

of  death  is  sin,  and  the  strength  of  sin  is 
ihf  law  :  death  lias  its  wounding  power  from 
sin,  and  sin  lias  its  condemning  power  Irorn 
the  law.  2.  Christ  has  assured  believers  ihat 
they  shall  not  be  losers,  but  gainers,  yea, 
great  gamers,  by  dealh  ;  considering  the 
private  evils  treed  from,  and  the  positive  good 
they  shall  rest  in. 

16  For  verily  lie  took  not  on  him 
the  nature  <;/" angels  ;  but  he  took  on 
him  the  seed  of  Abraham. 

It  may  be  rendered  from  the  original  thus: 
Jfe  catc/icd  not  hold  on  nns:els,  but  on  man 
he  catchid  hold.  A  metaphor  taken  from 
a  person  that  catches  hold  of  another  who  is 
faiimg  down  some  deep  and  daufjeroiis  pre- 
cipice, to  his  inevitable  destruction  :  such  a 
good  and  kind  office  did  tlie  Son  of  God  for 
us,  when  he  suffered  angels  to  fall  headlong 
from  that  stale  of  happiness  in  whicii  they 
were  created,  into  that  abyss  and  gtilph  of 
misery  into  which  tiicy  had  plunged  them- 
selves by  their  voluntary  transgression  :  the 
like  unto  which  man  also  had  done,  had  he 
not  been  seasonably  catched  by  the  Son  of 
God  in  the  arms  of  preventing  grace  and 
mercy.  Learn,  That  it  was  not  the  angelical, 
but  the  human  nature;  it  was  the  nature  of 
fallen  man,  and  not  of  lapsed  angels,  which 
the  Son  of  God  did  vouchsafe  to  assume,  and 
to  take  into  a  personal  union  with  his  God- 
head. Quest.  Why  would  not  Christ  take 
upon  him  the  nature  of  angels  ?  1.  Proba- 
bly, because  they  were  the  first  transgressors, 
and  God  might  judge  it  decent  that  the  first 
breach  of  the  divine  law  should  be  punished 
with  death,  to  secure  obedience  for  the  fu- 
ture :  Or,  2.  Because  the  angels  sinned  with- 
out a  tempter,  they  had  no  superior  rank  of 
creatures  already  fallen,  as  man  had,  to  se- 
duce and  draw  them  from  their  obedience 
to  their  Creator's  will ;  Or,  3.  Because  the 
angels  sinned  against  more  clear  and  con- 
victive  light  and  knowledge:  there  was 
nothing  of  weakness,  deceit,  or  ignorance, 
to  lessen  the  malignity  of  their  sin  ;  they 
did  not  sin  by  mispersuasion,  but  of  pur- 
posed malice.  But,  after  all,  the  reason  why 
Christ  look  not  hold  on  angels,  but  on  man, 
the  seed  of  Abraham,  must  be  ultimately  re- 
solved into  the  sovtreignly  of  God's  will, 
who  will  be  merciful  to  whom  he  will  be 
merciful.  Lord!  why  mercy,  thy  milder  attri- 
bute, should  be  exercised  towards  man,  and 
justice,  thy  severer  attribute,  be  executed 
upon  angels  ;  why  vessels  of  clay  be  chosen, 
and  vessels  of  gold  rejected,  must  be  resolv- 
ed into  that  love  which  passelh  knowledge; 


689 


and  we  shall  never  fully  understand  t!ie 
riches  of  this  discriminatine:  grace,  until  thy 
dear  Son  shall  appear  at  the  great  day,  as 
their  judge  and  our  juslifitr.  Then  shall 
we  feel  the  comfort  of  these  words.  That 
Christ  took  not  upon  him  the  nature  of 
angels,  but  the  seed  of  Abraham. 

17  Wherefore  in  all  things  it  be- 
hoved him  to  be  made  like  unto  his 
brethreti,  that  he  nii<;ht  be  a  mer- 
ciful and  faithful  high-priest  in  things 
pertaining  to  God,  to  make  recon- 
ciliation for  the  sins  of  the  people  : 
18  For  in  that  he  himself  hath 
sufl'ered,  being  tempted,  he  is  able 
to  succour  them  that  are  tempted. 

In  these  two  verses  our  apostle  illustrates 
what  he  had  taught  before,  and  confirms  his 
foregoing  proposition  concerning  Christ's 
participating  of  flesh  and  blood,  and  ac- 
quaints us  here  with  one  special  end  of  it, 
namely,  to  be  such  an  Higfi-priest  as  our  ex- 
igencies and  necessities  did  require:  for  we 
being  persons  obnoxious  to  temptations  and 
sufferings  of  all  sorts,  the  wisdom  of  God, 
and  the  nature  of  the  thing,  required  it,  that 
Christ, our  great  High-priest, should  in  a  spe- 
cial manner  be  able  to  relieve  and  help  us  : 
in  order  to  this,  Observe,  1.  How  our  apos- 
tle reports  and  re-asserts,  that  Christ  was  in 
all  things,  or  every  manner  of  way,  made 
like  unto  his  brethren  ;  that  is,  he  assumed 
the  human  nature,  with  all  its  essential  pro- 
perties, subjected  to  temptations  and  suffer- 
ings, but  not  to  sin,  for  that  would  have 
been  so  far  from  conducing  lo  the  end  aimed 
at,  that  it  would  have  been  utterly  destruc- 
tive of  it.  Had  he  been  himself  a  sinner, 
he  could  never  have  satisfied  the  justice  of 
God  for  our  sins.  Observe,  2.  The  general 
end  of  Christ's  conformity  to  his  brethren  ; 
namely.  That  he  might  be  a  merciful  and 
faithful  high-priest.  That  he  might  be  our 
priest,  it  was  necessary  that  he  should  par- 
take of  our  nature  ;  for  every  high-priest  for 
men  must  be  taken  froin  among  men  ;  this 
is  not  work  for  an  angel,  nor  (or  God  him- 
self as  such  :  and  that  he  might  hcow  inerciful 
and  faithful  bigh-priest,  he  was  subject  to 
sufftrings  and  temptations.  With  great 
condolency  and  tender  sympathy  doth  he 
exercise  acts  of  mercy  and  compassion  to- 
wards the  human  nature  ;  and  thus  was  he 
merciful,  and  with  great  condescension  and 
care  doth  he  take  notice  of  all  the  concern- 
ments of  his  brethren  under  wants  and  sor- 
rows, under  all  their  temptations  and  suffer- 


590 


HEBREWS. 


Chap.  III. 


ings  :  and  thus  is  he  our  faithful  as  well  as 
merciful  High-priest.  Learn  hence.  That 
such  was  the  unspeakable  love  of  Christ 
towards  his  brethren,  that  he  would  refuse 
no  condition  of  life,  neither  sufferings  nor 
temptations,  to  P.t  him  for  the  discharge  of 
his  office,  which  he  had  undertaken  for 
them.  Christ  suffered,  and  was  templed, 
that  he  might  succour  them  that  are  tempt- 
ed :  he  suffered  under  all  his  temptations, 
but  sinned  in  none  ;  he  suffijred  being 
tempted,  but  sinned  not  being  tempted. 
Observe,  3.  The  special  design  and  end  of 
Christ's  being  our  great  High-priest  : 
namely.  To  ?na/ce  ?'rcoiici/iaf/on  for  the 
sins  of  the  people.  From  whence  learn, 
That  the  principal  work  of  our  Lord  Je- 
sus Christ,  as  our  great  High-priest,  and 
from  which  all  otlier  actings  of  his  in  that 
office  do  flow,  was  to  make  reconciliation 
or  atonement  for  sin  ;  his  intercession  in 
heaven  is  founded  on  earth.  The  Socini- 
ans  therefore,  who  deny  the  satisfaction  of 
Christ,  and  his  dying,  as  a  propitiation  or 
propitiatory  sacrifice  for  sin,  take  from  us 
our  hopes  and  happiness  ;  from  Christ  his 
office  and  honour ;  from  God,  his  grace 
and  glory  ;  they  do  indeed  allow  of  a  fc- 
conciliation  in  words,  but  it  is  of  men  to 
God,  and  not  of  God  to  men.  They 
plead  the  expediency  of  our  being  recon- 
ciled to  God  by  faith  and  obedience,  but 
deny  the  necessity  of  God's  being  reconciled 
to  us  by  sacrifice,  satisfaction,  and  atone- 
ment ;  so  resolved  are  these  men  to  be  as 
little  as  may  be  beholden  to  Jesus  Christ, 
that  rather  than  grant  that  he  has  made  any 
reconciliation  for  us  by  his  blood,  they  deny 
that  there  was  any  need  of  such  a  reconcili- 
ation at  all,  never  considering  the  inflexi- 
bility of  God's  justice,  nor  the  impartiality 
of  his  indignation  against  sin.  Oh!  the 
depths  of  Satan  !  and  oh  !  the  stupidity 
and  blindness  of  those  men  that  are  taken 
captive  by  him  at  his  pleasure  ! 

CHAP.  \\\. 

Our  apostle  having  in  the  foregoing^  chapters  as- 
serted tlie  doctrine  of  our  Saviour's  priesthood, 
accordinpr  to  liis  constant  method,  lie  comes  in 
this  cliapter  to  make  applicatioii  of  tliat  doctrine 
whicli  lie  had  declared  and  confirmed,  that  see. 
ing  Christ  was  so  highly  dignified  and  ex- 
alted, being  the  Apostle  and  HiRh-priest  of  our 
profession,  we  should  diligently  consider  him, 
both  what  he  is  in  liimself,  and  what  he  is  to  ns  ; 
this  teaches  us,  that  all  the  doctrines  of  the  gos- 
pel,, especially  those  concerning  the  person  and  of- 
fices of  Jesus"  Christ,  ought  to  be  improved  by  us 
unto  practice  and  obedience. 

HEREFORE,  holy    brethren, 
partakers  of  the  heavenly  call- 


W 


int;^,  consider  the  apostle  and  high- 
priest  of  our  profession,  Christ  Je- 
sus ; 

These  words  are  an  exhortation  to  the 
believing  Hebrews,  to  consider  and  ponder 
in  their  hearts  the  high  dignity  and  excel- 
lency of  Christ,  as  the  great  prophet  and 
apostle  of  his  church  ;  and  in  them,  Ob- 
serve, I.  The  title  given  to  the  Hebrews, 
unto  whom  the  exhortation  is  directed  ;  he 
styles  them,  1.  Jioly  brethren,  %o  they  were 
all  by  external  profession,  and  many  of  them, 
no  doubt,  by  internal  sanctification.  Learn 
hence,  That  all  the  professors  of  the  gospel 
are  obliged  to  be  holy,  and  such  as  are 
real  professors  of  it,  are  sanctified  by  the 
Holy  Ghost,  and  made  truly  and  really 
holy.  2.  Partakers  of  the  heavenly  call- 
ing :  that  is,  of  that  calling  froni  heaven 
which  makes  you  heirs  of  heaven  :  imply- 
ing, that  the  only  way  to  attain  the  saving 
knowledge  of  Christ  in  the  gospel,  is  by 
means  of  an  effectual  heavenly  calling. 
Observe,  2.  The  duty  exhorted  to,  and  that 
is,  diligent  consideration.  Consider  Christ 
Jesus  ;  that  is,  rationally  attend  unto,  and 
with  great  intention  of  mind  ponder  upon, 
the  undertaking  of  the  Son  of  God :  for  if 
you  consider  him  in  his  person  and  offices, 
you  will  firmly  adhere  to  him  and  his  most 
holy  and  excellent  religion,  without  entan- 
glements unto  Judaism.  Learn  thence, 
That  the  spiritual  and  deep  mysteries  of  the 
gospel,  especially  those  which  concern  the 
person  and  offices  of  our  Lord  Jesus  Christ, 
do  require  our  deep  and  diligent,  our  most 
attentive  and  serious  consideration.  Ob- 
serve, 3.  The  title  given  to  Jesus  Christ, 
the  object  of  this  consideration  :  he  is  styled 
the  Apostle  and  High-priest  of  our  pro- 
fession ;  that  is,  the  'first  and  chief  apostle 
sent  of  God  to  be  the  prime  pieacher  of 
the  gospel,  the  first  legate  sent  from  hea- 
ven, and  the  great  High-priest  that  mediates 
between  God  and  man.  Here  note.  That 
the  function  of  an  apostle  and  high-priest 
were  the  greatest  functions  that  ever  God 
instituted  in  his  church  ;  none  greater  than 
an  high-priest  under  the  law,  none  greater 
than  an  apostle  under  the  gospel,  both  of 
them  never  conjoined  in  one  man  but  here. 
Learn  hence.  That  the  Lord  Jesus  Christ 
is  all  in  all  unto  his  church,  the  king,  priest, 
prophet,  and  apostle,  of  it,  all  in  one  :  Con- 
sider the  Apostle  and  High-priest  of  our 
profession,  Sfc. 

2  Who  was  faithful  to   hiin  that 


Chap.  Ill 


HEBREWS. 


001 


appointed  him,  as   also   Moses   was 
faithful  in  ail  his  house. 

Because  tlic  Jews  had  generally  loo  high 
an  opinion  of  Moses,  our  apostle  here  enters 
upon  a  comparison  between  Christ  and  Mo- 
ses, thus,  "  As  Moses  was  faithful,  so  v\as 
Christ  in  declaring  the  will,  the  whole  will, 
of  God  unto  his  church.  Was  Moses  uni- 
versally faithful,  faithful  in  all  his  house  ; 
so  did  the  faithfulness  of  Christ  extend  it- 
self to  all  the  church.  Did  Moses  do  every 
thing  according  to  the  institution  and  ap- 
pointment of  God  ;  so  was  Christ  faithful 
to  him  that  appointed  him,  doing  all  that 
in  and  for  the  church  which  God  had  com- 
manded him,  and  nothing  else."  Learn 
hence.  That  the  worship  of  God  in  his 
household  and  family,  the  church,  is,  for  the 
substance  of  it,  no  less  perfectly  and  com- 
pletely ordered  and  ordained  by  our  Lord 
Jesus  Christ,  now  under  the  gospel,  than  it 
was  by  Moses  of  old  under  the  law  ;  I 
say,  as  to  the  substance  of  it,  not  as  to 
every  particular  clrcun^stance.  As,  for  ex- 
ample, the  manner  of  celebrating  the  pass- 
over  in  every  minute  circumstance  of  it  is  set 
down  by  Moses,  how  it  must  be  killed,  and 
how  eaten  ;  but  Christ  has  not  set  down 
so  for  the  sacrament :  a  general  command 
we  have  to  do  this  in  remembrance  of  him ; 
but  neither  the  time  when,  nor  place  where, 
nor  gesture  in  which,  is  particularly  and 
expressly  mentioned.  The  gospel,  which 
teaches  us  a  more  spiritual  way  of  serving 
God,  is  not  so  particular  in  the  circumstan- 
tials of  worship  as  the  law  was;  and  yet 
Christ  was  faithful  to  him  that  appoint- 
ed him,  as  Moses  -was  faithful  in  all  his 
house. 

3  For  this  man  was  counted  wor- 
thy of  more  glory  than  iMoses,  inas- 
much as  he  who  hath  builded  the 
house  hath  more  honour  than  the 
house.  4  For  every  house  is  build- 
ed by  some  man,  but  he  that  built 
all  things  is  God.  5  And  Moses 
verily  was  faithful  in  all  his  house, 
as  a  servant,  for  a  testimony  of 
those  things  which  were  to  be 
spoken  after  ;  6  But  Christ  as  a 
Son  over  his  own  house  ;  whose 
house  are  we,  if  we  hold  fast  the 
confidence  and  the  rejoicinsr  of  the 
hope  firm  unto  the  end. 

Our  apostle  having,  in  the  preceding 
verses,  entered  upon  a  comparison  between 


Christ  and  Moses,  and  showed  in  general 
wherein  they  were  alike  and  did  agree  ;  he 
proceeds  now   to  evince  the  piderence  of 
Christ,  and  to  show   in   sundry  signal   in- 
stances  his  exaltation   above  Moses  ;  This 
7nan,  meaning  the-  Messiah,  was  counted 
•worth?/   of  more   gtori/  than  Moses,  Sfc. 
As  if"  he' had    said,  "' Christ  is  as   much 
more  honourable  than  Moses,  as  the  maker 
and  master  of  the  house  is  more  honourable 
than  the  house  :   he  that  buildeth  the  house 
hath    more   honour  than    the  house;    but 
Christ  built  the  house,  and  Moses  was  only 
of  the  house,   or    a  part   of  if ;  therefore 
Christ  ought  to  have  more    honour  than 
Moses  :  for  all  families  or  houses  are  found- 
ed by   some   man  ;  but   he   that  built  the 
church,  is  the  same  that  made  all  things, 
namely,  God."     Another  proposition  prov- 
ing the  same  conclusion,  we   have  in  the 
next  verses :  thus,  "  He  that  is  a  son  over 
his  own  house,  is  of  more  honour  than  a 
servant  in  the  house  of  another.     But  Christ 
is  a  son   over  his  own  house  ;  Moses  was 
only  a   servant   in  the  house  of  another  ; 
therefore  more  honour    is   due  to   Christ 
than  is  payable  to  Moses."     Learn  hence, 
1.  That    the    church    is   God's    house,   a 
building   of  God,  a  sacred    building,    his 
special  temple,  the  place  of  his  constant  and 
fixed  residence.     Learn,  2.  That  the  build- 
ing of  the  church  is  so  great  and  glorious  a 
work,  as  that  it  could  not  be  eflected   by 
any   but   him   who   was  truly   and    really 
God  :  such  is  the  wisdom  of  its  contrivance, 
that  none  but  God  could  build  it,  and  such 
omnipotent  power  was  required  in  the  build- 
ing of  it,  that  we  may  admire  its  excellency, 
but  cannot  comprehend  it.     Learn,  3.  That 
Christ,  the  builder  of  this  church,  the  house 
of  God,  is  worthy  of  all  glory  and  honour, 
upon    the   account  of   that   his  building: 
he  had   indeed  an  essential  glory  from  all 
eternity,  the  same  with  that  of  God  the  Fa 
ther,  which   was  clouded  for  a  season   by 
his  taking  upon  himself  the  form  of  a  ser- 
vant :    but  there  is  a  faither  honour  and 
glory,  which  he  received  in  his  exaltation 
as  head  of  the  church,  and  as  Lord  and  heir 
of  the  whole  creation,  which  renders  him 
the  object   of  religious  adoration.     Learn, 
4.  That  although  every  one  that  is  employ- 
ed as  an  instrument  in  building  the  house  of 
God,  and  is  faithful  in  his  work  and  trust, 
is  with  Moses  worthy  of  great  honour ;  yet 
the  honour  of  all  such  instruments  put  toge- 
ther, is  inferior  and  subordinate  to  the  glory 
and  honour  of  Jesus  Christ,  the  chief  build- 
er of  the  church. 


592 


HEBREWS. 


Chap.  III. 


— Whose  house  are  we,  if  we  hold 
fast  the  confidence  and  tlie  rejoicing 
of  the  hope  firm  unto  the  end. 

The  apostle  having;  thus  confirmed  his 
argument,  returns  (according  to  his  usual 
manner)  to  make  apphcation  of  it  unto  the 
Hebrews,  and  improves  it  for  enforcement 
of  his  exhortation  unto  constancy  and  per- 
severance. Whose  house  are  ive  ;  that  is, 
behevers  who  worship  him  according  to  the 
gospel  are  so,  upon  this  condition,  that  we 
hold  fast  our  confidence ;  that  is,  the  con- 
fident profession  of  our  christian  faith,  and 
the  joy  and  glorying  in  our  hopes  of  the 
promised  blessedness,  unto  the  end.  Learn 
hence.  That  as  it  is  an  eminent  privilege  lo 
be  of  the  house  of  Christ,  or  a  part  of  that 
house,  so  the  greatness  of  the  privilege  re- 
quires an  answerable  duty  :  because  we  are 
the  house  of  God,  it  becomes  us  to  hold 
fast  our  confidence  unto  the  end.  Learn,  2. 
That  as  at  all  times,  so  especially  in  a  time 
of  trial  and  persecution,  constancy  incur 
christian  profession  is,  and  will  be,  a  good 
evidence,  both  to  ourselves  and  others,  that 
we  are  living  stones  in  the  house  of  God: 
His  house  are  we,  if  tse  hold  fast  our  con- 
Jidence  unto  the  end. 

7  Wherefore,  (as  the  Holy  Ghost 
saith.  To-day,  if  ye  will  hear  his 
voice,  8  Harden  not  your  hearts, 
as  in  the  provocation,  in  the  day 
of  temptation  in  the  wilderness ; 
9  When  your  fathers  tempted  nie, 
proved  me,  and  saw  my  works 
forty  years.  10  Wherefore  1  was 
grieved  with  that  generation,  and 
said,  They  do  alway  err  in  their 
heart :  and  they  have  not  known  my 
ways.  11  So  i  sware  in  my  wrath, 
They  shall  not  enter  into  my  rest.) 

The  apostle  having  proved  our  Lord  Jesus 
Christ  to  be  the  great  prophet  and  teacher  of 
his  church,  doth  in  these  words  draw  an  in- 
ference from  the  foregoing  conclusion, 
namely.  That  seeing  Christ  is  the  chief  apos- 
tle and  prophet  of  his  church,  seeing  he  was 
a  teaciier  seni  of  God  to  mslruct  the  world 
in  the  practice  of  their  reasonable  duty,  that 
thereiore  it  is  our  obliged  duty  to  hearken 
to  Christ's  voice,  and  now  to  comply  with 
his  call,  and  that  presently  :  Wherefore,  as 
the  Jiolii  Ghost  saith.  To-day  if  yc  will 
hear  his  voice,  harden   not  your  hearts. 


Observe  here,  1.  The  person  spoken  of, 
and  that  is  Christ ;  His  voice,  that  is, 
the  voice  of  Christ  our  great  apostle, 
speaking  in  his  gospel.  Observe,  2.  A 
duty  required  of  us  in  reference  to  his 
person,  and  that  is,  to  hear  and  obey 
Ciirist's  voice.  Observe,  3.  The  circum- 
stance of  time,  and  the  special  season,  when 
this  duty  of  hearing  Christ's  voice  is  to  be 
performed,  and  that  is  presently  ;  To-day 
if  ye  will  hear  his  voice.  Observe,  4. 
A  cautionary  direction  given  to  all  those 
that  sit  under  the  dispensation  of  the  gospel, 
and  hear  Christ's  voice  speaking  to  them 
therein,  namely.  To  take  heed  that  they 
harden   not   their  hearts.     Learn    hence, 

1.  That  the  voice  which  speaks  unto  us  in 
and  by  the  gospel,  is  Christ's  voice.     Learn, 

2.  That  it  is  the  great  duty  of  all  those  that 
sit  under  the  preaching  of  the  gospel,  to 
hear    and    obey    Christ's    voice.      Learn, 

3.  That  it  is  not  only  their  duty  to 
hear  Christ's  voice,  and  answer  his  call 
in  the  gospel,  but  to  do  it  7iow,  lo  do 
it  presently,  and  without  delay  :  To-day 
if  ye  xvill  hear  his  voice.  Learn,  4. 
That  it  is  the  duly,  and  ought  to  be  the 
special  care,  of  all  those  that  sit  under  the 
dispensation  of  the  gospel,  and  that  hear 
Christ's  voice  speaking  to  them  therein,  to 
take  heed  that  they  harden  not  iheir  hearts. 
Observe,  lastly.  From  our  apostle's  drawing 
an  instance  out  of  the  Old  Testament, 
namely,  that  of  the  Jews  in  the  wilderness, 
to  instruct  the  Hebrews  lo  make  use  of  Iheir 
present  season  for  hearing  the  voice  of 
Christ  under  the  New  Testament  :  We 
learn.  That  Old-Testament  examples  are 
New-Testament  instructions.  The  exam- 
ples of  our  forefathers  are  of  use  and  con- 
cernment to  us,  and  ought  to  be  objects  of 
our  deepest  consideration  :  Your  fathers 
te?npted  me,  and  I  was  grieved  with  that 
generation. 

12  Take  heed,  brethren,  lest  there 
be  in  any  of  you  an  evil  heart  of  un- 
belief, in  departing  from  the  living 
God. 

The  apostle  having  propounded  the  ex- 
ample of  the  Israelites  in  the  foregoing 
verses,  to  the  consideration  of  the  Hebrews, 
here  he  advises  them  to  take  care  that  they 
do  not  imitate  the  old  Israelites  in  their  un- 
belief, which  will  endanger  our  revolt  from 
God  now,  as  it  did  theirs  then  :  Take  heed 
lest  there  be- in  any  of  you  an  evil  heart  of 
unbelief.     Where  notc,"The  nature  of  sin  in 


Chap.  Iir. 


HEBREWS. 


593 


general,  and  of  unbelief  in  particular,  de- 
clared :  it  is  a  departure  from  God,  from 
the  living  God  ;  the  root  of  all  apostasy  is 
ursed  infidelity  ;  unbelief  sets  all  the  cor- 
rupt lusts  and  affections  of  the  heart  at  li- 
berty, to  act  according  to  their  own  per- 
verse nature  and  inclination;  for  it  makes 
the  soul  negligent,  careless,  and  slothful  in 
opposing  sin.  Note  farther,  That  there  is 
need  of  great  care  and  heedfulness,  of  cir- 
cumspection and  watchfulness,  lest  at  any 
time,  or  by  any  means,  there  should  be 
found  in  us  an  evil  heart  of  unbelief,  to  oc- 
casion our  backsliding  from  Christ,  and  the 
profession  of  our  faith  in  him  :  Take  heed 
lest  there  be  in  anr/  of  you  an  evil  heart 
of  unbelief,  &c. 

13  But  exhort  one  another  daily, 
while  it  is  called  To-day ;  lest  any 
of  you  be  hardened  through  the  de- 
ceitfulness  of  sin. 

These  words  afford  us  a  special  remedy 
against  the  fore-mentioned  evil  of  apostasy, 
and  that  is,  mutual  exhortation  to  constancy 
of  religion  :  Exhort  one  another,  ministers 
the  people,  and  the  people  their  ministers, 
and  themselves  mutually.  Learn  hence. 
That  sedulous  and  mutual  exhortation  is  a 
special  means  to  preserve  christians  from  the 
sin  and  danger  of  apostasy  from  Christ  and 
his  holy  religion:  Exhort  one  another  daily . 
Observe  next.  How  this  duty  is  amplified 
by  the  properties  of  it,  it  must  be  frequent : 
Exhort  one  another  daily;  and  seasonably, 
■whilst  it  is  called  To-day.  We  have  but 
an  uncertain  season  for  the  due  performance 
of  most  certain  duties;  how  long  it  will  be 
called  To-day  we  know  not :  the  day  of  life 
is  uncertain,  and  so  is  the  day  of  the  gospel ; 
a  summer's  day  for  clearness,  a  winter's  day 
for  shortness  ;  our  working  day  is  a  wasting 
day.  Observe,  lastly,  the  great  peril  and 
danger  which  attend  the  neglecters,  and  neg- 
lecting of  this  duty.  Lest  any  of  you  Le 
hardened  through  the  deceitfulness  of  sin. 
Learn  hence.  That  sin  is  very  full  of  deceit, 
or  exceedingly  deceitful.  2.  That  the  de- 
ceit which  is  in  sin,  and  inseparable  from  it, 
tends  exceedingly  to  the  hardening  of  the 
sinner.  There  are  three  eminent  evils  in 
sin  :  pollution,  by  which  it  defiles ;  base- 
ness, by  which  it  dishonours  ;  deceitfulness, 
by  which  it  deludes  us  with  a  false  expec- 
tation of  what  it  is  never  able  to  perform. 

14  For  we  are  made  partakers 
of  Christ,  if  we  hold  the  beginning  of 
our  confidence  stedfast  unto  the  end  ; 

VOL.    H. 


That  is.  Hereby  we  shall  declare  ourselves 
to  be  made  partakers  of  Christ  and  his  sav- 
ing benefits,  if  we  persevere  in  the  faith  of 
the  gospel,  of  which  we  have  begun  to  make 
a  profession  ;  intimating,  'I'hat  such  chris- 
tians as  do  renounce  the  proiessiuii  of  Chris- 
tianity, either  through  fear  or  flattery,  were 
never  made  partakers  of  Christ,  nor  savingly 
united  to  him  :  no  better  evidence  of  our  in- 
terest in  Christ,  than  wliat  perseverance  gives. 

15  While  it  is  said.  To-day,  if  ye 
will  hear  his  voice,  harden  not  your 
hearts,  as  in  the  provocation.  16 
For  some,  when  they  had  heard,  did 
provoke  :  howbeit  not  all  that  came 
out  of  Egypt  by  Moses. 

The  intention  of  our  apostle,  in  these  and 
the  following  verses,  is  to  confirm  his  pre- 
ceding exhortation,  to  hearken  unto  the 
voice  of  Christ,  speaking  in  and  by  the  gos- 
pel ;  and  this  he  does  by  propounding  the 
example  of  the  Israelites,  who  came  forth 
out  of  Egypt  under  the  conduc.  of  Moses> 
and  heard  the  voice  of  God  in  the  wilder- 
ness :  they  all  came  out  of  Egypt  under  the 
conduct  of  Moses,  and  heard  the  voice  ot 
God  in  the  wilderness  ;  howbeit  all  did  not 
provoke,  but  only  some.  Note  here,  1.  How 
the  apostle  again  repeateth  over  the  words 
of  the  Psalmist,  which  he  had  mentioned  be- 
fore, V.  7,  8.  To-day,  if  ye  will  hear  his 
voice,  harden  not  your  hearts.  From 
whence  we  may  learn,  that  the  repetition, 
yea,  frequent  repetition,  of  matters  of  mo- 
ment, is  very  useful  and  necessary  :  we  can 
never  hear  that  too  often,  which  we  can 
never  learn  too  well.  Note  farther.  The 
privilege  which  the  Israelites  of  old  enjoyed 
in  the  wilderness,  and  which  we  now  enjoy 
under  the  gospel ;  both  theirs  and  ours  is 
this.  To  hear  the  voice  of  God.  This  is  a 
very  great  privilege,  but  privileges  are  as 
men  use  them ;  in  themselves  they  are 
very  valuable,  but  unto  us  they  are  no 
more  than  as  they  are  prized  and  improved 
by  us.  Many,  yea,  most  of  them  to  whom 
Christ  himself  preached,  finally  perished  ; 
they  got  nothing  by  hearing  his  doctrine, 
through  their  unbelief,  but  an  aggravation 
of  their  sins,  and  hastening  of  their  ruin. 
Christ  himself,  in  tiis  whole  ministry,  was 
a  stone  of  stumbling  and  a  rock  of  offence 
to  both  the  houses  of  Israel.  Let  not  his 
ministers  then  be  discouraged  at  the  small- 
ncss  of  their  own  success,  knowing  that  they 
shall  be  a  sweet  savour  unto  God,,  as  well  in 
them  that  perish,  as  in  them  thil  are  saved. 


594 


HEBREWS. 


:hap.  IV. 


Note,  lastly.  That  although  many,  \ery 
many,  in  the  wilderness  that  heard  the  voice 
of  God  provoked  him,  yet  not  all,  ver.  16. 
some  ivfien  thei/  heard,  did  provoke,  hoxv- 
beit  vot  all  that  caine  out  of  Egi/pf. 
Learn  hence,  That  in  the  most  general  and 
visible  apostasy  of  the  church,  God  ever- 
more reserves  a  remnant  to  himself  to  bear  wit- 
ness for  himself  by  their  faith  and  obedience: 
T/ier/ provoked,  Jioxvbeit  nut  all.  God  al  ways 
has,  and  ever  will  reserve,  a  remnant  of  faitli- 
ful  and  undefiled  souls  unto  himself,  to  main- 
lain  and  keep  up  his  own  kingdom  in  the 
world,  and  to  have  a  revenue  of  special  glory 
from  them,  and  by  them,  so  long  as  the 
world  continues. 

17  But  with  whom  was  he  grieved 
forty  years  ?  was  it  not  with  them 
that  had  sinned,  whose  carcases  fell 
in  the  wilderness  1  38  And  to  whom 
sware  he  that  they  should  not  enter 
into  his  rest,  but  to  them  that  be- 
lieved not?  19  So  we  see  that  they 
could  notenter  in  because  of  unbelief. 

Observe  here.  The  party  grieved,  God ; 
the  parties  grieving:,  tfie  people  of  Israel ; 
5he  time  of  ho\.\\,  forty  j/ears :  the  occasion 
of  this  grief,  sin  in  general,  unbelief  in  par- 
ticular, hardness  of  heart,  and  final  apostasy  ; 
the  punishment  of  sin,  their  carcases  fell 
in  the  wilderness.  Learn,  1.  That  sin  is 
the  proper  object  of  God's  displeasure,  the 
only  thing  he  is  displeased  with  for  itself, 
and  with  the  sinner  for  sin's  sake.  Learn,  2. 
That  public  sins,  or  the  sins  of  societies,  are 
great,  very  great,  provocations  unto  God. 
It  was  not  for  their  personal  and  private  sins 
that  God  was  thus  provoked,  but  for  their 
confederacy  in  sinninij.  Learn,  3.  From  their 
exemplary  punishment,  their  carcases  fell 
in  the  wilderness — That  God  sometimes 
makes  men,  who  have  been  wickedly  ex- 
emplary in  sin,  to  be  righteously  exemplary 
in  punishment, 

18  And  to  whom  sware  he  that 
they  should  not  enter  into  his  rest, 
bnt  to  them  that  believed  not  ? 

The  rest  here  spoken  of  is  the  land  of 
Canaan,  so  called  because  God  promised  it 
to  Abraham,  to  plant  and  settle  his  posterity 
in  it;  and  because  it  typified  heaven,  that 
eternal  rest  wtiich  God  has  prepared  for  his 
saints:  into  this  rest  the  rebellious  and  un- 
l>elievinf^  Israelites  must  not  enter ;  God 
sware  the  contrary,  he  sware  by  himself,  he 


sware  in  his  wrath,  he  sware  to  make  his 
sentence  irrevocable  and  immutable.,  Lord ! 
thine  oath  stands  as  a  bar  against  all  un- 
believing sinners  at  this  day,  as  it  did  against 
the  Israelites  of  old,  and  cuts  off  all  hopes  of 
future  entrance  into  thy  eternal  rest  which 
they  have  eternally  forieited !  To  whom 
sware  he  that  they  should  not  enter  into 
his  rest,  but  to  them  that  believed  not? 
Learn  hence,  1.  That  unbelief  is  the  imme- 
diate root  and  cause  of  all  provoking  sins. 
Did  men  believe  the  happiness  of  heaven, 
they  could  not  neglect  it;  did  they  believe 
t-he  torments  of  hell,  they  would  avoid  them. 
Learn,  2.  That  the  oath  of  God  is  engaged 
against  all  unbelief,  and  no  unbeliever  shall 
enter  into  the  rest  of  God,  ver.  19.  We  see 
they  could  not  enter  in  because  of  unbelief, 

CHAP.  IV. 

Tliis  chapter  is  of  tlie  same  nature,  and  carrietti  on 
tlie  same  ilesigii,  witli  ttie  foregoing;;  botli  of  tliem 
coiilaiii  ail  exliortation  to  faitli,  obedience,  and 
perseverance.  And  inasmuch  as  tlie  earthly 
Canaan  was  a  type  and  figure  of  the  lieavenly  rest, 
the  apostle  exhorteth  all  christians  to  take  heefi, 
lest  by  unbelief  (hey  miss  of  tlie  latter,  as  ihe 
Israelites  did  of  old. 

T  ET  us  therefore  fear,  lest,  a  pro- 
mise being  left  «s  of  entering  in- 
to his  rest,  any  of  yon   should  seem 
to  come  short  of  it. 

As  if  the  apostle  had  said,  "  Seeing  you 
have  so  dreadful  an  example  of  God's  wrath 
executed  upon  your  fathers  in  the  wilder- 
ness for  their  unbelief,  take  heed  of  their  sins, 
lest  ye  suiTer  the  like  punishment."  Here 
note,  1.  The  manner  of  the  exhortation^ 
and  how  the  apostle  includes  himself  in  the 
admonition,  J^et  us  fear :  it  is  wise  and 
safe  for  the  ministers  of  God  to  include  them- 
selves in  the  exhortations  and  admonitions 
which  they  give  to  others  :  for  they  need 
excitement,  and  the  means  of  establishment, 
as  well  as  others.  Note,  2.  The  atfection 
of  fear  which  our  apostle  recommends  for 
their  preservation  from  falling ;  by  which 
he  means  a  fear  of  care,  diligence,  and  cir- 
cumspection. Let  us  fear  lest  we  come 
short  and  fail.  Fear  is  a  good  monitor, 
and  the  best  preservative  from  sin.  Note, 
3.  The  duty  exhorted  to,  lest  a  promise  of 
rest  being  made,  we  should  fall  short  of  at- 
taining it,  as  the  Israelites  did  that  fell  in 
the  wilderness.  Learn  hence,  1.  That  it  is 
matter  of  great  and  tremendous  consequence 
to  have  the  promises  of  God  propounded  to 
us ;  they  are  either  a  savour  of  life  unto  life, 
or  of  death  unto  death ;  one  of  these  two 
will  certainly  be   the  consequent  of  their 


Cliap.  IV. 


HEBREWS. 


595 


proposal.  God  will  demand  a  strict  ac- 
count of  the  sons  of  men,  of  the  entertain- 
ment given  to  his  promises  and  tlireaten- 
ings.  Learn,  2.  Tliat  they  which  mix  not 
the  promises  of  God  wilii  laiih,  shall  utterly 
come  short  of  entering  into  God's  rest. 
Learn,  3.  That  the  failmg  of  men  through 
unbelief,  doth  no  way  cause  the  promises 
of  God  to  fail  or  cease  :  the  veracity  of 
God  is  engaged  for  the  stability  of  the  pro- 
mise ;  so  that  though  men  by  their  unbe- 
lief may  disappoint  themselves  of  their  ex- 
pectation, yet  they  cannot  bereave  God  of 
his  faithfulness. 

2  For  unto  us  was  the  gospel 
preached,  as  well  as  unto  them  :  but 
the  word  preached  did  not  profit 
them,  not  being  mixed  with  faith  in 
them  that  heard  it. 

Observe  here,  1.  That  the  gospel  is  no 
new  doctrine,  no  new  law,  but  one  and  the 
same  to  all  persons,  and  at  all  times,  ever 
since  the  first  publication  of  it  in  the  ori- 
ginal promise,  Gen.  iii.  15.  It  is  the  same 
for  substance,  though  not  for  clearness  of  re- 
velation ;  the  same  gospel  was  preached  to 
Adam,  to  Abraham,  to  the  I'<raclites  in  the 
wilderness,  which  was  preached  by  Christ 
and  his  apostles,  but  with  clearer  light,  evi- 
dence, and  power  in  the  administration  of 
it ;  Unto  us  was  the  gospel,  the  same  gos- 
pel, preached,  as  well  as  unto  them.  Ob- 
serve, 2.  That  the  generality  of  persons, 
who  have  sat  under  the  preaching  of  the 
gospel  in  all  ages,  have  not  savingly  pro- 
fited by  it.  The  word  preached  did  not 
profit :  from  the  beginning  it  has  been  so, 
partly  through  carelessness,  and  want  of  due 
attention  in  the  hearers,  and  partly  for 
want  of  meditation  upon,  and  particular  ap- 
plication of,  the  word  unto  themselves  after 
they  have  heard  it-,  partly  through  the  neglect 
of  prayer  for  a  blessing  upon  the  word  they 
hear  :  for  those  and  the  like  causes  the  word 
preached  did  not  nor  does  not  profit.  Ob- 
serve, 3.  That  unbelief  in  man's  heart  is  the 
great  cause  of  that  unprofitableness  which 
is  found  in  the  word  preached:  unbelief 
hinders  the  efficacy  of  the  word  preached, 
by  withholding  men  from  yielding  their  as- 
sent to  the  truths  they  hear,  by  hindering 
them  from  applying,  from  a  particular  and 
close  applying,  of  the  word  they  hear  to 
their  own  consciences;  and  unbelief  hin- 
ders men  from  calling  upon  God  by  prayer, 
for  a  blessing  upon  the  word  they  hear, 
observe,  4.  That  the  word  preached  then 


profits,  and  only  then,  when  it  is  a  mixed 
word  :  the  original  word  is  a  metaphor 
taken  either  from  seed,  from  meat,  or  from 
physic.  As  seed  must  be  mixed  with  the 
soil,  and  with  the  dew  and  rain  of  heaven, 
or  it  will  never  spring  and  grow  ;  or  as 
meat  must  be  mixed  with  the  stomach, 
or  it  will  not  nourish  ;  and  as  physic  must 
meet  and  mix  with  the  humour,  gripe  and 
put  the  patient  to  some  pain,  or  it  will  ne- 
ver cure :  so  must  the  word  be  rooted  in 
the  heart,  or  it  will  never  fructify  in  the 
life  :  it  must  be  mixed  with  faith,  with 
love,  with  humility,  with  patience,  or  it 
will  never  bring  forth  fruit  with  joy. 

3  For  we  which  have  believed  do 
enter  into  rest  ;  as  he  said,  As  I 
have  sworn  in  my  wrath.  If  they 
shall  enter  into  my  rest  :  although 
the  works  were  finished  from  the 
foundation  of  the  world. 

As  if  the  apostle  had  said.  There  is  a  rest 
promised  to  us  believers,  as  well  as  the  ty- 
pical rest,  Canaan,  was  promised  to  the  Is- 
raelites. Learn  thence.  That  the  state  of 
believers,  under  the  gospel,  is  a  slate  of 
blessed  rest.  There  is  a  spiritual  rest  which 
believers  obtain  entrance  into  by  Jesus 
Christ,  in  the  faith  and  worship  of  the  gos- 
pel, besides  their  eternal  rest  in  heaven. 
This  spiritual  rest  consists  in  peace  with 
God,  in  satisfaction  and  acquiescence  in 
God,  and  in  means  of  communion  with 
God.  Learn,  2.  That  it  is  faith  alone 
which  is  the  only  way  and  means  of  enter- 
ing into  this  blessed  state  of  rest :  We  who 
have  believed  do  enter  into  rest;  as 
unbelief  cuts  off  from,  so  faith  gives  an  en- 
trance into,  the  rest  of  God.     It  follows, 

As  I  have  sworn  in  my  wrath. 

If  they  shall  enter  into  my  rest : 

Observe,  Here  is  a  threatening  confirmed 
by  theoathof  God,  that  they  whobelievenot 
should  never  enter  into  his  rest,  and  a  pro- 
mise that  such  as  do  believe  shall  certainly 
enter.  Learn  thence.  That  there  is  a  mutual 
in-being  of  promises  and  threatenings  in  the 
covenant,  which  must  be  considered  toge- 
ther, and  cannot  be  separated  each  from 
other.  Where  there  is  a  promise  expressed, 
there  a  threatening  is  tacitly  understood  ; 
and  where  there  is  a  threatening  ex 
pressed,  be  it  never  so  severe,  yet  there  is  a 
gracious  promise  included  :  nay,  sometimes 
God  gives  out  a  threatening  for  no  other 


598 


HEBREWS. 


Chap.  IV. 


end,  but  that  men  may  lay  hold  upon  the 
promise.  Thus  the  threatening,  that  Nine- 
veh should  perish,  was  given  out  mercifully, 
that  Nineveh  might  not  be  destroyed.  It 
follows, 

Although  the  works  were  fi- 
nished from  the  foundation  of  the 
world. 

That  is,  Almighty  God,  when  he  had 
perfected  and  finished  the  work  of  creation 
in  SIX  days,  rested  on  the  seventh  day  from 
his  labour  ;  showing  us  by  his  own  exam- 
ple, that  work  and  labour  must  precede  our 
rest :  after  God  had  finished  the  glorious 
work  of  creation,  he  returns  as  it  were  into 
his  own  eternal  rest,  and  directs  to  seek  rest 
in  himself ;  and  by  his  own  example  teach- 
es us,  that  our  days  of  labour  must  go  be- 
fore our  day  of  rest. 

4  For  he  spoke  in  a  certain  place 
of  the  seventh  day  on  this  wise. 
And  God  did  rest  the  seventh  day 
from  all  his  works.  5  And  in  this 
place  again,  If  they  shall  enter  into 
my  rest.  6  Seeing  therefore  it  re- 
maineth  that  some  must  enter  there- 
in, and  they  to  whom  it  was  first 
preached  entered  not  in  because  of 
unbelief.  7  Again,  he  limiteth  a 
day,  saying  in  David,  To-day,  after 
so  long  a  time  :  as  it  is  said,  To- 
day, if  ye  will  hear  his  voice,  har- 
den not  your  hearts.  8  For  if  Je- 
sus had  given  them  rest,  then  would 
he  not  afterwards  have  spoken  of 
another  day. 

For  the  clearer  understanding  of  these 
words,  we  must  know,  that  there  is  a  three- 
fold rest  spoken  of  in  scripture,  all  which 
are  called  His,  that  is,  God's  rest,  being  all 
of  his  appointing  and  providing  :  namely, 
] .  The  rest  of  the  sabbath  day,  in  remem- 
brance of  God's  resting  from  the  work  of 
creation.  2.  The  typical  rest  in  the  land  of 
Canaan.  3.  An  eternal  rest  with  God  in 
heaven,  of  which  the  sabbath  and  the  Is- 
raelites' rest  in  Canaan  were  a  type  and  fi- 
gure. Now  the  apostle's  design  is,  to  prove 
that  the  rest  which  God  principally  intends 
for  his  people  is  this  last  rest,  namely,  an 
everlasting  rest  with  himself  in  heaven  ; 
and  this  he  evidently  proves,  because  if 
that  rest  which  they  had  obtained  in  the 
land   of    Canaan,  under  the  conduct   of 


Joshua,  called  (in  Syriac)  Jesus,  had  been 
all  the  rest  which  Almighty  God  ever  in- 
tended for  them,  then  it  had  been  needless 
for  David  in  the  xcvlh  psalm,  which  was 
penned  a  long  time  after,  even  some  hun- 
dreds of  years,  to  make  mention  of  any 
other  rest.  But  this  he  does,  and  therefore 
infers,  that  there  is  a  third  rest  yet  to  come, 
which  by  the  preaching  of  the  gospel  was 
now  proposed  to  them,  and  that  under  the 
same  promises  and  threatenings  with  the 
former.  If  Jesus,  or  Joshua,  had  given 
them  the  true  spiritual  and  eternal  rest  here 
spoken  of,  in  Canaan,  then  would  not  Da- 
vid afterward  have  spoken  of  another  rest 
after  their  rest  in  Canaan  ;  which  seeing  he 
has  done,  the  apostle  concludes,  there  must 
yet  remain  a  farther  rest  to  be  enjoyed  by  the 
people  of  God.  From  the  whole  note. 
That  God  has  by  promise  given  his  people 
a  full  assurance  of  enjoying  a  rest  upon 
condition  of  faith,  and  this  another  manner 
of  rest  than  that  of  Canaan,  which  the  Is- 
raelites of  old  did  enjoy. 

9  There  remaineth  therefore  a 
rest  to  the  people  of  God. 

From  the  foregoing  premises  the  apostle 
draws  this  conclusion.  That  there  remain- 
eth yet  a  more  glorious,  perfect,  and  com- 
plete rest,  for  the  people  of  God.  Observe 
here,  ].  Something  implied,  namely,  That 
the  people  of  God,  whilst  here  upon  earth, 
have  works  to  do,  and  labour  incumbent 
upon  them.  Rest  and  labour  are  correlates, 
the  one  supposes  the  other  ;  the  apostle 
affirming,  that  there  is  rest  remaining  for 
them,  strongly  supposes  that  there  is  la- 
bour at  present  belonging  to  them  ;  God's 
people  are  an  industrious,  working  people  : 
Christ's  present  call  is  to  service  and  duty. 
Observe,  2.  That  God  has  already  given 
his  people  a  foretaste  of,  and  some  entrance 
into,  rest,  during  their  present  state  of  work 
and  labour  ;  the  better  to  enable  them  for 
that,  and  the  more  to  sweeten  that  to  them. 
The  state  of  sin  is  a  state  of  all  labour,  and 
no  rest ;  the  state  of  glory  is  all  rest,  and 
no  labour  ;  but  the  state  of  grace  is  a 
mixed  state,  partly  of  labour,  and  partly 
of  rest  ;  of  labour  in  respect  of  ourselves, 
in  respect  of  the  world,  against  sin,  under 
affliction  and  persecution  ;  but  of  rest  in 
Christ,  in  his  love,  in  his  favour,  and  grace ; 
and  thus  our  labour  makes  our  rest  sweet,  and 
our  rest  makes  our  labour  easy.  Observe, 
3.  That  there  is  reserved  and  laid  up  in  hea- 
ven for  all  the  people  of  God  that  serve 
him    laboriously   and   faithfully    here    on 


Chap.  IV. 


HEBREWS. 


607 


earth,  a  sure  and  certain,  a  complete  and 
perfect,  a  glorious  and  everlasting,  rosl ;  for 
its  quantity  if  is  full  of  rest ;  for  its  quality 
it  is  unmixed  rest;  rest,  and  notluiig  but 
rest  :  for  Us  duration,  it  is  an  eternal  rest ; 
the  least  fear  of  losing  or  leaving  it,  would 
inibiller  all  the  joy  which  the  saints  taste 
in  the  fruition  and  enjoyment  of  it :  T/icrc 
remahieth,  or  there  is  laid  up  and  reserv- 
ed, a  rest  for  the  people  of  God. 

10  For  he  that  is  entered  into  his 
rest,  he  also  hath  ceased  from  liis 
own  works,  as  God  did  from  his. 

Into  the  spiritual  heavenly  rest,  mention- 
ed in  the  foregoing  verse,  the  believer  is 
said  10  have  entered,  in  this  verse  ;  and  this 
is  done  two  ways,  initially,  inchoatively, 
and  imperleclly,  in  this  life  ;  fully,  finally, 
perfectly,  and  completely  in  the  next. 
They  have  now  a  present  title  and  right 
to  enter  into  this  rest  ;  the  actual  enjoy- 
ment and  full  possession  of  it  is  to  come. 
Observe,  1.  Believers  have  already  entered 
initially  into  this  rest  whilst  here  on  earth, 
and  accordingly  have  ceased  from  their 
own  -works  ;  that  is,  the  works  of  the  flesh, 
the  service  of  sin  :  these  they  have  discarded 
by  repentance  and  mortification.  Here 
note.  That  before  conversion  a  person  is  do- 
ing his  own  works,  fulfilling  his  own  will, 
and  not  God's ;  but  after  he  ceases  from 
all  sinful  works,  inchoatively  though  not 
perfectly  :  He  that  hath  entered  into  his 
rest,  hath  ceased  from  his  own  works. 
Observe,  2.  That  when  believers  have  fi- 
nished all  their  works  of  evangelical  obe- 
dience, they  shall  then,  and  not  till  then, 
fully  and  finally  enter  into  God's  rest,  and 
be  for  ever  happy  in  the  enjoyment  of  it. 
All  men  desire  rest,  but  it  is  not  to  be  found 
on  earth,  but  in  heaven  ;  not  in  the  crea- 
ture, but  in  God.  O  happy  they,  which 
believing  the  excellency  and  glory  of  this 
rest,  do  work,  wait,  and  wish,  for  it,  and 
with  diligence  and  constancy  use  all  holy 
endeavours  for  tlie  attaining  and  securing  of 
it. 

1 1  Let  us  labour  therefore  to  en- 
ter into  that  rest,  lest  any  man  fall 
after  the  same  example  of  unbelief. 

As  if  the  apostle  had  said,  "  Seeing  there 
is  such  an  eternal  glorious  rest  prepared  for 
and  promised  to  believers,  then  it  is  the 
duty,  and  ought  to  be  the  endeavour,  of 
every  one  of  us  to  secure  our  title  to  it, 
and  our  interest  in  it,  by  a  stedfast  faith 


and  persevering  obedience,  lest,  following 
the  example  of  our  forefathers  in  the  wil- 
derness, we  fall  and  perish  as  they  did." 
Learn  hence,  I.  That  there  is  a  rest  pro- 
mised to  us  under  the  gospel,  as  there  was 
to  the  Jews  of  old  under  the  dispensation  of 
the  law.  Learn,  2.  That  the  Jews  hereto- 
fore, by  sin  in  general,  by  unbelief  and  dis- 
obedience in  particular,  did  fail  short  of  the 
rest  proposed  to  them,  and  never  entered 
into  it,  but  were  destroyed  by  the  just  in- 
dignation of  God.  Learn,  3.  That  in  the 
Israelites'  sin  and  God's  displeasure,  in  the 
event  of  the  one  and  in  the  effects  of  the 
other,  there  was  an  example  set  forth,  of 
what  would  be  our  own  lot  and  portion, 
if  through  unbelief  we  fall  short  of  the  rest 
which  the  gospel  proposes  to  us :  Let  us 
labour  to  enter  into  that  rest,  lest  any 
man  fall  after  the  same  example  of  unbe- 
lief, h  is  our  duty  to  improve  examples, 
lest  we  be  made  examples  of  divine  dis- 
pleasure. Learn,  4.  That  we  cannot  ra- 
tionally have  the  least  expectation  of  escap- 
ing vengeance  under  the  guilt  of  those  sins, 
which  others  in  like  manner  being  guilty 
of,  have  not  escaped,  for  with  God  there  is 
no  respect  of  persons.  Did  the  Israelites 
miss  of  the  earthly  Canaan  ?  so  shall  we  of 
the  heavenly,  through  unbelief. 

12  For  the  word  of  God  is  quick 
and  powerful,  and  sharper  than  any 
two-edged  sword,  piercinfj  even  to 
the  dividing  asunder  of  soul  and  spi^ 
rit,  and  of  the  joints  and  marrow, 
and  is  a  discerner  of  the  thoughts 
and  intents  of  the  heart. 

As  if  the  apostle  had  said,  '•  Take  heed 
especially  of  unbelief ;  for  the  word  of  God, 
or  doctrine  of  the  gospel,  will  quickly  find 
you  out,  if  you  be  guilty  of  it."  There  is 
a  piercing  power  in  the  word  of  God, 
through  the  energy  and  efficacious  opera- 
tion of  the  Holy  Spirit  ;  it  is  here  compared 
to  a  sword,  because  it  does  divide  things 
most  nearly  united,  and  discover  things 
most  inward  and  secret,  or  rather  God  by 
the  word  does  this  :  He  by  the  word  pierces, 
even  to  the  dividing  asunder  of  the  soul 
and  the  spirit,  that  is,  the  actings  of  the 
understanding,  and  the  motions  of  the  will 
and  affections  ;  it  cuts  asunder  the  most  re- 
solute and  compacted  purposes  of  the  will, 
yea,  it  pierces  to  the  marrow,  that  is,  the 
most  secret  and  close  contrivances  of  the 
soul,  the  thoughts  and  intents  of  the  heart. 
O  mighty  power  of  the  word !  and  of  God, 


59B 


HEBREWS. 


Chap.  IV. 


in  and  by  the  word,  to  convey  strenglh  to 
the  weak,  wisdom  to  the  simple,  comfort  to 
the  sorrowful,  light  to  the  blind,  and  life  to 
the  dead  !  it  brings  souls  out  of  the  captivity 
of  sin  into  the  blest  liberty  of  faith  in  Christ. 

13  Neither  is  there  any  creature 
that  is  not  manifest  in  hissigiit;  but 
all  things  are  naked,  and  opened 
unto  the  eyes  of  him  with  whom  we 
have  to  do. 

There  is  not  any  one  place  of  scripture,  I 
think,  which  more  fully  informs  us  of  the 
perfect  and  exact  knowledge  of  Almighty 
God,  as  to  all  persons  and  things,  than  this 
before  us.  Observe,  1.  The  object :  all  and 
every  thing,  our  persons,  our  actions,  the 
manner  of  our  actions,  the  design  and  end 
of  our  actions ;  he  knows  what  we  have 
been  and  done,  and  what  we  will  be  and 
do.  Observe,  2.  The  full  manifestation  and 
clear  representation  of  all  persons  and  things 
unto  God.  1.  All  things  are  here  said  to  be 
iiaked,  unclothed,  their  dress  and  paint  ta- 
ken off;  these  words  are  an  allusion  to  bodies, 
which  being  stripped  and  unclothed,  all  see 
■what  they  are:  there  may  be  many  defor- 
mities, blemishes,  yea,  ulcers,  upon  a  body 
undiscerned,  while  it  is  clothed  and  covered  ; 
but  when  naked,  every  scar  appears,  and 
nothing  is  hid.  All  things  are  na/ced  in 
his  sight ;  that  is,  he  as  plainly  discerns 
•what  they  are,  as  we  discern  what  a  body 
is  that  stands  naked  before  us.  The  know- 
ledge which  God  has  of  persons  and  things 
is  a  clear  and  distinct  knowledge.  2.  All 
things  are  here  said  to  be  open,  as  well  as 
naked,  unto  God  ;  a  metaphor  taken,  says 
St.  Chrysostom,  from  the  sacrificed  beasts, 
which,  being  excoriated,  their  skins  plucked 
off,  they  were  cut  down  from  the  neck  to 
the  rump,  so  that  all  the  inwardsof  the  beast 
lay  bare,  and  every  part  might  be  clearly 
seen  :  it  is  one  thing  to  see  a  sheep  alive, 
with  its  skin  and  fleece  on,  and  another 
thing  to  see  it  naked  and  flayed,  but  a  far- 
ther thing  to  see  it  opened  and  unbowelled, 
with  all  its  intestines  and  inwards  exposed  to 
the  eye.  Others  think  there  is  in  the  original 
word  an  allusion  to  anatomists,  who  open 
and  dissect  human  bodies,  the  heart,  the  li- 
ver, the  lungs,  the  bowels,  all  exactly  appear, 
whether  sound  or  decayed  :  such  a  kind  of 
anatomy  doth  God  make  upon  man's  heart ; 
his  piercing  eye  sees  and  discerns  what  is 
flesh  and  what  is  spirit  in  us ;  what  is  faith, 
and  what  is  fancy,  what  is  grace  in  reality, 
and  what  in  appearance  only.     Doubtless 


the  phrase  doth  signify  a  most  intimate,  full, 
and  thorough  knowledge  of  all  persons  and 
all  things,  which  is  found  in  that  God  with 
whom  we  have  to  do,  and  to  whom  we  must 
give  an  account  for  all  that  we  have  done. 

14  Seeing  then  that  we  have  a 
great  high-priest,  that  is  passed  in- 
to the  heavens,  Jesus  the  Son  of 
God,  let  us  hold  fast  our  profession. 

Our  apostle  comes  now  to  assert  the 
priesthood  of  Christ,  and  to  set  forth  the  dig- 
nity and  excellency  of  his  office;  from 
whence  heencourages  the  believing  Hebrews 
to  perseverance  and  stedfastness  in  the  pro- 
fession of  their  faith  in  him.  Here  note,  1. 
The  eminency  of  the  person,  Jesus  the  Son 
of  God;  not  by  supernatural  conception 
only,  but  by  eternal  generation  also  ;  this  is 
the  eminency  of  that  person  who  is  superior 
to  men  and  angels.  Note,  2.  The  excellency 
of  his  office,  a  priest,  an  high- priest,  a  great 
liigh-priest:  not  barely  equal  with  Aaron,  but 
superior  to  him,  and  infinitely  above  him,  the 
universal,  supreme  pontiff  of  heaven  and 
earth,  in  comparison  of  whom  all  other  priests, 
even  the  highest  of  them,  were  but  shadows. 
Note,  3.  His  relation  to  us,  ]Ve  have  him  ;  that 
is,  special  interest  in  him,  making  profession 
of  obedience  to  him  ;  and  he  '\i  passed  m\.o 
the  heavens,  to  open  heaven  to  us,  and  to 
make  intercession  with  the  Father  for  us. 
This  entrance  of  Christ's  into  heaven,  was 
shadowed  forth  by  the  high-priest's  entrance 
info  the  holy  of  holies  here  on  earth.  Note, 
4.  Our  obligation  to  him,  Let  us  hold  fast 
our  profession  ;  that  is,  the  profession  of 
our  faith  in  him,  without  wavering,  with 
constancy  and  perseverance.  Learn  hence, 
1.  Tiiat  great  opposition  ever  has  been,  and 
always  will  be,  made  unto  the  stedfastness 
of  believers  in  their  holy  profession.  Tiie 
apostle's  exhortation  plainly  supposes  oppo- 
sition. Learn,  2.  That  it  is  our  duty,  in  the 
midst  of  all  opposition,  to  hold  fast  our  holy 
profession,  without  either  apostatizing  in  the 
whole,  or  declining  in  parts  of  it.  The  glory 
of  God  is  in  the  highest  manner  concerned 
in  it,  and  assured  destruction  attends  the 
omission  of  it,  and  that  in  a  peculiar,  terri- 
ble, and  dreadful  manner,  chap.  x.  29. 
Learn,  3.  That  believers  have  great  encou- 
ragement unto,  and  assistance  in,  the  sted- 
fastness and  constancy  of  their  holy  pro- 
fession, by  and  from  the  priesthood  of  Jesus 
Christ :  for  as  he  is  our  high-priest,  he 
knows  our  temptations,  pities  us  under  them, 
affords  us  actual  help  and  relief  against  them ; 


Chap.  IV. 


HEBREWS. 


590 


he  interceding  with  tlie  Father,  that  our 
faith  may  not  tail,  and  lliat  we  may  be  kept 
by  the  almighty  power  of  God,  througli 
faith  unto  salvation.  Ltarn,  4.  That  Jesus 
Christ,  our  gnat  Iligli-priest,  was  the  Son  of 
God  ;  and  Ihe  neci'ssity  of  his  being  so,  did 
thus  appear;  1.  Before  tlie  entrance  of  sin 
there  was  no  need  of  the  otfice  of  priesthood 
between  God  and  man:  for  every  one  was 
then  ill  his  own  name  to  go  t6  God  with  his 
■worship,  which  would  have  been  accepted 
according  to  the  law  of  creation.  2.  Sin 
being  entered  inio  the  world,  tliere  was  no 
more  worship  to  be  performed  immediately 
unto  God  ;  two  cannot  walk  or  converse 
together,  except  they  be  agreed.  3.  That 
the  worship  ot  God  might  be  again  restored 
in  and  to  the  world,  it  was  indispensably 
necessary  that  some  one  should  interpose 
between  sinners  and  the  holy  God  :  for 
should  sinners  approach  him  immediately  in 
their  own  names,  he  would  be  unto  them  a 
consuming  fire.  4.  No  creature  could  un- 
dertake the  office  of  being  a  priest  lor  the 
church  of  God,  which  now  consisteth  all  of 
sinners:  neither  the  nature  of  the  olHce, 
which  was  to  interpose  between  God  and 
sinners,  nor  the  quality  of  the  work,  which 
is  to  make  atonement  for  sin,  would  admit 
of  it.  5.  Jesus  Christ  therefore  unHeitaking 
to  be  a  priest  for  sinners,  it  was  necessary  he 
should  be  what  he  was,  the  very  Son  of  God ; 
which  denotes  his  divine  person  and  nature, 
and  that  our  great  High- priest  was  essentially 
and  truly  God  :  Sirin<r  -we  have  a  great 
High-priest,  even  Jesus  the  Son  of  God, 
let  us  holdfast  our  profession. 

15  For  we  have  not  an  hij^h-priest 
which  cannot  be  touched  with  the 
feelinp:  of  our  iiifirmitics  ;  but  was  in 
all  points  tempted  like  as  tee  are, 
yet  without  sin. 

These  words  contain  a  farther  description 
of  Christ,  our  great  high-priest,  by  his  mer- 
ciful disposition  towards  his  people;  he  is 
said  to  he  touched,  that  is,  sensibly  affected, 
with  the  infiniiities,  that  is,  the  mi- 
series, sufferings,  and  calamities,  which 
the  human  nature  is  exercised  with,  and  ex- 
posed to.  Our  Lord  Jesus  Christ,  now  in 
heaven,  doth  exercise  a  tender  and  compas- 
sionate spirit  towards  his  suffering  children 
and  servants  here  on  earth :  he  has  an  ex- 
perimental knowledge  of  what  his  people 
suffer,  either  from  God,  or  from  man,  for 
God's  sake,  as  one  that  is  interested  in  them, 
as  one  concerned  for  them,  as  one  related  to 


them,  yea,  as  being  one  with  them.  This 
sympathy  uf  Christ  with  and  towards  his 
suffering  people,  is  a  tender  sympathy,  an 
extensive  sympathy,  it  reaches  all  our  infir- 
mities, a  proportionable  sympathy,  answer- 
able toevery  occasion,  a  perpetual  sympathy  ; 
as  long  as  he  continues  higli-priest,  and  we 
remain  subject  to  infirmities,  so  long  will  he 
be  touched  with  the  feeling  of  them.  Observe 
farther,  the  assigned  reason  why  our  great 
Iligh-priest  is  so  sensibly  affected  with  our 
suffering  condition ;  namely,  because  he 
was  in  all  points  tempted  like  as  we  are,  sin 
excepted.  Christ,  by  assuming  our  nature, 
became  humbly  affectionate,  and  by  suffer- 
ing our  infirmilies,  became  experimentally 
compassionate.  Here  note,  That  tempta- 
tion may  be  without  sin  ;  it  is  not  our  sin  to 
be  tempted,  but  to  comply  with  the  temp- 
tation. 2.  That  Christ  was  tempted,  yea,  in 
all  points  tempted  like  unto  us:  his  temp- 
tations were  in  all  points  like  ours,  he  was 
tempted  to  sin,  yet  without  sin.  There  is 
a  twofold  temptation  to  sin,  inward  and 
outward  ;  inwardly  Christ  was  not  tempted 
to  sin,  outwardly  he  was,  and  with  greatest 
voheniency  assaulted  both  by  men  and  de- 
vils to  the  worst  of  sins  that  ever  man  was; 
but  he  always  resisted,  and  always  overcame. 
Oh  !  what  a  consolation  is  this  unto  us,  un- 
der all  our  temptations,  that  Christ  was  in  all 
things  tempted  like  unto  us,  but  without  sin. 

16  Let  us  therefore  come  boldly 
unto  the  throne  of  grace,  that  we 
may  obtain  mercy,  and  find  grace  to 
help  in  time  of  need. 

These  words  are  an  inference  drawn  from 
the  apostle's  foregoing  discourse,  "  Seeing 
we  have  such  an  high-priest  as  is  before  de- 
scribed, let  us  come  with  boldness,  with 
freedom  and  liberty,  to  the  throne  of  grace, 
&c.  Note  here,  1.  There  is  a  throne  of 
grace  which  believers  may  come  unto.  God 
has  a  throne  of  justice  and  a  throne  of  grace : 
if  he  look  upon  man  according  to  the  law 
of  works,  he  must  needs  sit  upon  Ihe  throne 
of  justice  as  a  severe  Lord,  and  strict  judge 
to  condemn  us  ;  but  being  propitiated  and 
atoned  by  the  blood  of  Christ,  his  throne  is 
a  throne  of  grace  and  mercy,  from  which  he 
represents  himself  to  us  as  a  God  in  Christ, 
as  a  God  of  forgiveness,  as  a  God  in  cove- 
nant, and  as  a  God  that  will  have  commu- 
nion with  us.  Note  C  That  believers  may 
come  boldly  and  with  confidence  to  this 
throne  of  grace  ;  they  have  liberty  to  do  it, 
they  have  authority  to  do  it,  and  may  have 
confidence  and  assurance  of  audience  in  the 


600 


HEBREWS. 


Chap. V. 


doing  of  if.  Nofe,  3.  That  all  help,  suc- 
cour, and  spiritual  assistance  in  every 
time  of  need,  is  found  with  God,  and  pro- 
reeds  from  mere  mercy  and  grace  in  God  : 
That  we  may  obtain  mercy,  and  find 
^race  to  help  in  time  of  need.  Note,  4. 
That  the  way  to  obtain  mercy,  and  find 
grace  to  help  in  every  time  of  need,  is  by 
a  due  application  of  ourselves  for  it  to  the 
throne  of  grace  :  Let  us  come  boldly  to 
the  throne  of  grace,  that  -we  may  find 
help  in  tiine  of  need. 

CHAP.  V. 

Our  apostle  having  in  the  foregoing  chapters  set 
forth  the  excellency  of  Christ's  prophetical  of- 
fice, and  proved  him  to  have  been  a  more  excel- 
lent prophet  than  Moses,  yea,  a  person  superior  to 
angels,  and  thereupon  exliorted  to  perseverance 
in  the  profession  of  the  gospel,  he  comes  now  in 
this  and  the  following  chapters  to  discourse  of  the 
priesthood  of  Christ,  as  far  more  excellent  than 
that  of  Aaron's,  and  consequently  that  there  was 
all  imaginable  reason  to  persevere  in  Christianity, 
in  respect  of  this  office  likewise.  In  the  chapter 
before  us,  the  apostle  informs  us  in  the  general 
what  an  high-priest  is,  s-hows  that  none  can  he  so 
who  is  not  called  of  God  ;  and  then  proves  Christ 
to  be  so  called.     For  thus  he  speaks, 

'C'OR  every  high-priest  taken  from 
among  men,  is  ordained  for  men 
in  thiug:s  pertaining  to  God,  that  he 
may  offer  both  gifts  and  sacrifices 
for  sins  ; 

Observe  here,  the  apostle  describes  an 
high-priest  several  ways.  1.  By  his  origi- 
nal. He  is  one  taken  from  amongst  men; 
that  is, with  the  same  nature  with  themselves, 
otherwise  he  had  nut  been  capable  of  those 
compassionate  impressions  which  are  re- 
quired to  the  due  discharge  of  his  office. 
Thus  Christ's  participation  of  our  nature 
was  necessary  to  the  discharge  of  his  office 
as  high-priest,  and  a  manifest  evidence  that 
he  will  be  tender  and  compassionate  to- 
wards them  whose  nature  he  sustains  and 
bears.  2.  He  is  described  by  the  gene- 
ral nature  of  his  office,  he  is  ordained  for 
men  in  things  pertaining  to  God :  that  is, 
he  was  to  act  and  negociate  for  the  good  of 
sinful  men,  in  things  wherein  they  have  to 
do  more  immediately  with  Almighty  God; 
particularly  to  offer  gifts,  oblations,  and  sa- 
crifices for  their  sins.  Where  note.  That  it 
was  the  entrance  of  sin  that  made  the  office 
of  the  priesthood  necessary  :  had  it  not 
been  for  sin,  every  one  might  have  gone  to 
God  in  his  own  person,  but  now  God  will 
not  be  immediately  treated  with  by  any, 
t)ut  through  the  interposition  of  a  mediator  -, 
and  he  having  first  made  an  atonement  for 


sin.  3.  The  high-priest  is  here  described 
by  the  exercise  of  his  office,  and  the  spe^ 
cial  discharge  of  his  duty,  which  is,  To 
offer  both  gifts  and  sacrifices  for  sins,  that 
is,  to  give  satisfaction  and  make  atonement 
for  sin.  Here  note,  That  the  light  of  na- 
ture dictates  to  us,  that  something  ought  to 
be  ofltred  unto  God,  in  acknowledgment  of 
his  supreme  dominion  ;  and  because  men 
are  guilty  of  sin,  and  God  essentially  just, 
sacrifices  must  be  oflfered,  and  a  priest  or- 
dained to  offer  those  sacrifices,  for  the  avert- 
ing of  his  wrath,  and  procuring  of  his  fa- 
vour ;  but  by  what  sacrifices  God  will  be 
atoned,  and  by  whom,  and  in  what  man- 
ner they  must  be  offered,  not  the  law  of 
nature,  but  the  light  of  scripture,  divine  re- 
velation, must  teach  us :  Every  high-priest 
taken  from  among  men,  is  ordained  for 
men  ;  that  is,  instituted  and  appointed  of 
God,  for  the  service  of  men  in  things  per- 
taining to  God. 

2  Who  can  have  compassion  on 
the  ignorant,  and  on  them  that  are 
out  of  the  way  ;  for  that  he  himself 
also  is  compassed  with  infirmity  : 

Our  apostle  proceeds  in  giving  the  cha- 
racter of  the  high-priest  which  God  required 
under  the  law ;  he  must  have  compassion 
for  men,  for  sinful  men,  being  compassed 
with  sinful  infirmities  himself.  Observe 
here,  1.  A  great  and  necessary  qualification 
or  endowment  of  an  high-priest :  he  was 
and  is  one  able  to  have  compassion  ;  that 
is,  able  with  all  meekness  and  gentleness, 
with  all  patience  and  forgiveness,  to  bear 
the  infirmities,  sins,  and  provocations  of 
men,  even  as  a  nurse  bears  with  the  weak- 
ness and  frowardness  of  a  poor  infant.  Ob- 
serve, 2.  The  peculiar  object  of  his  com- 
passionate care  and  regard  ;  namely,  those 
that  are  ignorant,  and  do  wander  out  of 
the  way  ;  in  these  two  ways  does  the  apos- 
tle comprise  all  sorts  of  sinners  whatsoever, 
with  all  sorts  and  kinds  of  sin.  Observe, 
3.  A  special  reason  rendered  why  the  high- 
priest  was  thus  compassionate :  because  he 
himself  is  compassed  with  infirmities  , 
his  own  condition  will  remind  him  of  his 
duty  in  this  matter,  being  beset  on  every 
hand  with  infirmities  of  his  own.  Learn 
hence,  1.  That  it  is  a  mighty  privilege  to 
us,  that  our  Lord  Jesus  Christ,  our  great 
High-priest,  was  encompassed  with  the  sin- 
less infirmities  of  our  nature.  2.  That  no 
sort  of  sinners  are  excluded  from  an  inte- 
rest in  the  care  and  love  of  our  compas- 


Chap.  V. 


HEBREWS. 


001 


sionate  high-priest  ;  such  as  are  ignorant, 
and  such  as  are  out  of  the  -way,  he  has 
compassion  upon  both  ;  none  are  excluded, 
but  those  who  by  unbehef  do  exclude  them- 
selves, and  cause  Ihe  blood  of  the  reconcil- 
ing sacrifice  to  cry  against  them. 

3  And  hy  reason  Iiereof  he  ought, 
as  for  the  people,  so  also  liiniself, 
to  oft'er  for  sins. 

That  is,  by  reason  of  which  infirmities 
lie  ought,  both  by  God's  command,  and 
also  from  the  reason  and  nature  of  the  thing, 
as  for  the  people,  so  also  for  himself,  to  offer 
sacrifices  for  sins.  Note  here.  That  this  is  a 
description  of  the  high-priest  under  the  law, 
not  of  our  Lord  Jesus  Christ,  our  great 
Iligh-priest  under  the  gospel,  because  Christ 
had  actually  no  sin  of  his  own  to  ofltr  for, 
being  holy,  harmless,  undefiled,  and  sepa- 
rate trom  sinners.  This  expression,  there- 
fore, of  offering  for  his  own  sins,  belongs 
to  the  weakness  and  imperfection  of  the  le- 
gal high-priest.  Learn  hence.  That  it  was 
a  part  of  Ihe  darkness  and  bondage  of  the 
church  under  the  Old  Testament,  that  their 
high-priests  had  need  to  offer  sacrifices  for 
themselves  and  their  own  sins.  This  they 
did  in  the  view  of  the  people  :  they  first  took 
care  to  oHl'r  for  their  own  sins,  and  then  for 
the  sins  of  others:  whosoever dealeth  with 
God  about  the  sins  of  others,  ought  to  look 
well  in  the  first  place  unto  his  own  :  it  is  a 
great  evidence  of  hypocrisy  for  men  to  be 
severe  towards  the  sins  of  others,  and  care- 
less about  their  own  sins.  Learn,  2.  That 
such  was  the  absolute  holiness  and  spotless 
innocency  of  the  Lord  Jesus  Christ,  our 
great  High-priest,  that  wfiat  he  ofl^ered  was 
not  for  himself,  but  for  his  people.  Atone- 
ment for  sinners  was  made  by  tiim  who  had 
no  sin  of  his  own  to  atone  for. 

4  And  no  man  taketh  this  honour 
unto  himself,  but  he  that  is  called  of 
God,  as  was  Aaron.  5  So  also 
Christ  glorified  not  himself  to  be 
made  an  high-priest  :  but  he  that 
said  unto  him,  Thou  art  my  Son,  to- 
day have  1  begotten  thee.  6  As  he 
saith  also  in  another  place.  Thou 
art  a  priest  for  ever,  after  the  order 
of  Melchizedek, 

The  foregoing  verses  declare  the  personal 
qualifications  of  the  high-priest  ;  where  we 
have  his  call  and  commission  to  this  office 
and  function  :  the  former  made  him  meet 
for  it,  the    latter   gave    him    right   unto 


it.  No  man  taketh  this  honour,  that  n, 
the  honour  of  priesthood,  to  himself,  but 
only  he  that  is  called  of  God,  as  was 
Aaron  and  his  posterity.  Notti  fiere,  1. 
That  it  is  an  act  of  sovereignty  in  God,  to 
call  whom  he  pleases  to  his  service.  2. 
That  as  it  is  an  act  of  sovereignty  in  God,  so 
is  it  a  special  dignity  and  honour  to  us  to 
be  duly  called  to,  as  well  as  qualified  for, 
his  work  and  service.  Learn,  3.  That  the 
highest  excellency  and  utmost  necessity  of 
any  work  or  service  to  be  here  done  for 
God,  will  by  no  means  warrant  our  under- 
taking of  if,  and  engaging  in  it,  without  a 
lawful  call  unto  it.  Learn,  4.  That  the 
more  excellent  any  work  of  God  is,  the 
more  express  ought  to  be  our  calling  to  it. 
No  ?nan  talceth  this  honour  upon  him, 
but  he  that  is  called  of  God  ;  it  were  well 
if  our  lay  preachers  considered  this.  Ob- 
serve, next.  How  ihe  apostlu  applies  all  this 
to  Christ:  So  also  Christ,  our  great  High- 
priest,  glorifitd  not  himself  to  be  made  an 
high-priest  uncalled,  but  he  dignified  hira 
who  said  unto  him.  Thou  art  my  Son  ; 
and  thou  art  a  priest  for  ever,  without 
succession,  after  the  order,  similitude,  and 
manner,  of  Melchizede/c.  Learn  hence. 
That  theofliceof  the  high-priesthood  over 
the  church  of  God,  was  an  honour  and 
glory  to  Jesus  Christ ;  it  was  so  to  his  hu- 
man nature,  even  as  it  was  united  to  his 
divine  nature.  Christ  glorified  not  him- 
self to  be  made  an  high-priest,  implying 
that  it  was  a  glory  and  honour,  though  not 
assumed,  but  conferred  :  and  that  as  Aaron 
was  called  of  God,  so  was  Christ,  but  in  a 
more  excellent  and  glorious  manner.  By 
this  we  understand  the  intolerable  pride  and 
bold  presumption  of  many  in  these  times, 
who  take  upon  them  to  officiate  in  matters 
of  religion,  though  neither  qualified  for  nor 
called  to  this  work  :  if  ever  any  man  or 
angel,  then  surely  Christ  might  have  taken 
this  honour  to  himself,  yet  he  did  not  un- 
called. Verily  this  will  be  the  eternal  con- 
demnation of  all  such  usurpers,  who,  with- 
out any  commission  from  God  or  man,  un- 
dertake what  they  do  not  understand. 

7  Who  in  the  days  of  his  flesh, 
when  he  had  offered  up  prayers  and 
supplications,  with  strong  crying  and 
tears,  unto  him  that  was  able  to 
save  him  from  death,  and  was  heard 
in  that  he  feared  ; 

Observe  fiere,  1.  A  special  act  of  Christ's 
priesthood  or  priestly  office.  He  offered  up. 
2.  The  subject-matter  of  his  oflfering,  Sup- 


602 


HEBREWS. 


Chap.  V. 


plicatio7is  and  prayers.  3.  The  intense 
manner  of  his  offering,  With  strong  cries 
and  tears.  4.  The  person  to  whom  he 
offered.  Unto  God,  W/io  was  able  to  save 
him  from  death.  5.  The  time  of  iiis  offer- 
ing, In  the  days  of  hisjltsh  ;  that  is,  in 
the  time  of  this  mortal  lile,  when  clothed 
with  our  frail  nature.  6.  The  issue  and 
success  of  all  this,  He  -was  heard  in  that  he 
feared.  Learn  hence,  1.  That  the  holy 
Jesus  did  not  only  take  upon  him  our  hu- 
man nature,  but  the  infirmities  of  our  nature 
also,  Christ  had  in  this  world  a  time  of  in- 
firmities as  well  as  ourselves.  True,  his  in- 
firmities weresinless,  but  sorrowful  and  griev- 
ous, which  exposed  him  to  all  sorts  of  temp- 
tations and  sufferings.  Learn,  2.  That  the 
Lord  Jesus  Christ,  our  great  High-priest, 
offered  up  most  ardent  prayers  and  suppli- 
cations lo  Almighty  God,  in  the  days  ot  his 
flesh,  upon  his  own  and  our  behalf.  The 
text  mentions,  prayers  and  supplications, 
•with  strong  cries.  Learn,  3.  That  Christ 
shed  tears  as  well  as  blood  for  a  lost  world : 
he  offered  up  strong  cries  and  tears.  By 
this  he  showed  the  truth  of  his  humanity, 
and  that  he  did  not  accept  only  the  human 
nature,  but  did  also  ^i^sume  human  affections. 
Learn,  4.  That  Christ's  prayers  were  always 
heard,  either  in  kind  or  in  equivalency.  He 
was  not  specifically  heard  as  to  the  passing 
of  the  cup  from  him,  when  he  prayed  in  the 
garden,  but  he  was  equivalently  heard  as  to 
the  support  of  his  spirit,  and  to  the  supplies 
of  strength  to  enable  liLm  to  drink  the  bitter 
cup  with  silence  and  submission  :  He  -was 
heard  in  that  he  feared,  by  being  delivered, 
not  from  death,  but  out  of  death,  as  his  fol- 
lowers must  expect  to  be  delivered. 

8  Though  he  were  a  Son,  yet 
learned  he  obedience  by  the  things 
which  he  suffered  ; 

Observe  here,  L  Christ'seminenf  dignity; 
he  was  a  Son,  that  is,  the  Son  of  God,  and 
God  himself;  The  Word  tvas  God,  John  i. 
1.  And  as  the  Word  was  made  flesh,  so  he 
was  nearer  to  God  than  any  other  person  ; 
he  was  a  Son,  a  sinless  Son,  yet  a  suffering 
Son  :  and  he  learned  obedience  by  the 
things  which  he  suffered.  Observe,  2. 
As  Christ'seminentdignity.so  his  exemplary 
obedience:  he  learned  obedience,  not  by 
personal  speculation,  but  by  real  experience ; 
he  experimentally  understood  what  obedi- 
ence was.  Note  here.  That  there  are  two  ways 
of  learning  obedience.  ].  By  the  compre- 
hension of  the  mind.  2.  By  the  experience 
of  sense.  Christ  as  God  was  perfect  in  know- 


ledge, nothing  could  be  added  to  him ;  but 
when  he  became  man,  then  he  came  to  un- 
derstand and  learn  by  sufferings,  which  was 
a  new  method  and  way  of  knowing.  And 
the  obedience  which  Christ  learnt,  was  free 
and  voluntary,  universal  and  complete,  sin- 
cere and  pure,  persevering  and  constant. 
Clirist  learned  this  lesson  ot  obedience,  not 
barely  to  know  it,  but  to  do  it ;  to  learn  to 
obey,  is  to  obey  by  the  things  which  he 
suffered  ;  he  did  perfectly  learn,  and  ex- 
perimentally understand,  what  obedience 
was.  O  blessed  Jesus !  as  didst  thou,  so 
may  we  learn  practical  obedience  by  the 
things  which  we  suffer. 

9  And  being  made  perfect,  he  be- 
came the  author  of  eternal  salvation 
unto  all  them  that  obey  him. 

Observe  here,  I.  A  choice  and  singular 
blessing  and  benefit  spoken  of,  and  that  is, 
eternal  salvation  :  which  implies  not  only 
deliverance  from  hell,  and  redemption  from 
eternal  misery,  but  the  obtaining  of  eternal 
life  and  happiness.  Observe,  2.  The  author 
of  this  great  blessing  and  benefit  to  mankind, 
namely,  Jesus  Christ  our  great  High-priest, 
who  by  making  atonement  for  us,  and  re- 
conciling us  to  God,  is  said  to  be  the  author 
of  eternal  salvation  to  mankind.  Observe, 
3.  The  way  and  means  whereby  he  became 
the  author  of  our  salvation;  and  that  was,  by 
being  made  perfect.  The  original  word  is 
an  allusion  to  one  that  runs  in  a  race,  where 
he  that  wins  receives  the  crown.  Thus 
Christ  having  finished  his  course  of  suffer- 
ings, and  received  the  reward  of  them,  by 
being  raised  from  the  dead,  and  exalted  lo 
the  right  hand  of  God,  he  is  said  to  be  7nade 
perfect.  Observe,  4.  The  qualification  of 
the  persons  who  are  made  partakers  of  this 
great  benefit,  or  the  condition  upon  which 
it  is  offered  and  tendered:  and  that  is,  obe- 
dience: He  became  the  author  of  eternal 
salvation  to  them  that  obey  him.  Quest. 
1.  How  does  Christ  become  the  author  of 
eternal  salvation  ?  Ans.  As  a  rule  and 
pattern,  as  a  price  and  propitiation,  and  as 
an  advocate  and  patron :  by  the  purity  of 
his  doctrine,  as  a  rule  ;  by  the  piety  of  his 
example,  as  a  pattern  :  by  the  merit  of  his 
obedience  and  sufferings,  as  a  propitiation  ; 
and  by  his  prevailing  intercession,  as  our 
advocate  now  in  heaven.  Where  note. 
That  the  virtue  of  his  intercession  in  heaven 
is  founded  on  his  satisfaction  here  on  earth, 
in  shedding  of  his  blood  for  us.  3,uest.  2. 
What  obedience  doesthe  gospel  require  as  a 
condition,  and  is  pleased  to  accept  as  a  qua- 


Cliap.  V. 


HEBREWS. 


G03 


lificatioo,  in  tiiose  wlio  liope  for  eternal  sal- 
vation ?  Alls.  Negatively,  not  a  bare  ex- 
ternal profession  ot  obedience,  though  ac- 
coiiipaniecl  with  prophesying  and  working 
miracles,  but  an  hearty  and  universal  con- 
formity to  the  precepis  of  the  gospel  in  sin- 
cerity and  uprightness  ;  allowing  ourselves 
in  the  neglect  ol  no  known  duly,  nor  in  the 
practice  ol  any  known  sin,  2uest.  3.  But 
IS  fallen  man  under  a  possibility  now  of  per- 
loriiiiiig  this  obedience?  A/is.  We  are  no 
more  sufficient  of  ourselves,  and  by  any 
power  of  our  own,  to  perlonn  the  cimdilioiis 
of  the  gospel,  than  we  are  able  to  answer  the 
demands  of  the  law.  But  the  grace  of  God 
is  olfered  to  us,  and  stands  ready  lo  assist  us 
to  perform  the  conditions  wiiich  the  gospel 
requires.  Consequently,  what  the  grace  of 
Cjod  stands  ready  to  enable  us  to  do,  if  we 
be  not  wanting  to  ourselves,  that  may  pro- 
perly be  said  to  be  pojsible  to  us,  and  in 
some  sense  in  our  power  to  perform.  2uest, 
4.  But  is  not  making  our  obedience  the  con- 
dition of  our  salvation,  prejudicial  to  the 
freeness  of  God's  grace,  and  the  law  of 
faiih  ?  A/IS.  In  no  wise;  seeing  it  is  ac- 
knowledged, that  faith  is  the  root  of  all  true 
holiness  and  evangelical  obedience ;  that  we 
stand  continually  in  need  of  the  assistance  of 
God's  grace  to  enable  us  to  perform  that 
obedience  which  tlie  gospel  requires,  and  is 
pleased  to  accept  ;  and  that  God  confers 
eternal  life  upon  us,  not  for  the  merit  of  our 
obedience,  but  only  for  the  sake  of  Christ. 
The  sum  of  all  is  this,  That  it  is  indispensa- 
bly necessary  for  a  man  to  be  a  good  man, 
that  he  may  get  to  heaven  ;  and  that  it  is 
the  greatest  presumption  in  the  world  for 
any  man  to  hope  to  attain  salvation  with- 
out obedience  and  a  holy  life.  For  though 
our  obedience  cannot  merit  heaven,  yet  it 
does  quality  and  fit  us  for  heaven  ;  though 
it  doth  not  make  us  worthy,  yet  doth  it  make 
us  Tfiett  to  be  partakers  of  the  inlierilaiice 
of  the  saints  in  li^ht.  And  whosoever 
finds  fault  with  this  doctrine,  finds  fault 
with  the  gospel  itself. 

10  Called  of  God  an  liigli-priest, 
after  the  order  of  Melcliizedek. 

These  words  may  be  looked  upon  as  an 
evidence  and  testimony,  that  the  Lord  Jesus 
Christ  was  and  is  the  author  of  eternal  sal- 
vation to  all  them  that  obey  him,  because 
he  is  a,  priest  after  the  order  of  Melchizc- 
dek ;  that  is,  because  his  priesthood  is  eter- 
nal. Note  here,  1.  That  God  was  pleased 
to  put  a  signal  honour  upon  the  person  and 
office  of  Melchizedek,  that  in  him  there 


should  be  an  early  and  excellent  repre- 
sentation made  of  the  person  and  priest- 
hood of  Jesus  Christ.  Melchizedek  was 
an  illustrious  type  of  Christ ;  he  was  the  first 
personal  type  of  Christ  that  ever  was  in  the 
world  ;  alter  him  were  many  others,  and  he 
was  the  only  type  of  the  person  of  Christ 
that  ever  was  in  the  world.  Others  were 
types  of  Christ  in  the  execution  of  his  office, 
but  none  but  Melchizedek  were  ever  types 
of  his  person  ;  for  being  introduced  williout 
father,  without  mother,  without  l)egiiining 
of  days  or  end  of  life,  he  was  made  like  to 
the  Son  of  God,  of  whom  it  is  said.  Who 
can  declare  his  generation  '/  And  farther, 
Melchizedek  was  a  type  of  Christ  in  those 
two  great  offices  of  a  King  and  a  Priest, 
which  none  but  he  ever  was.  Note,  2.  That 
the  priesthood  of  Christ  was  not  after  the 
order  of  Aaron,  which  was  to  expire,  and 
not  to  last  long,  but  after  the  order  ol  Mel- 
chizedek, which  was  to  continue  and  last 
for  ever :  I'/^om  art  a  priest  for  ever  after 
the  order  of  Melchizedek.  This  priesthood 
of  Christ  is  an  eternal  priesthood  :  He  ever 
liveth  to  make  intercession  for  us. 

11  Of  whom  we  have  many 
things  to  say,  and  hard  to  be  uttered, 
seeing  ye  are  dull  of  hearing. 

That  is,  of  which  priesthood  of  Christ,  as 
compared  with  Melchizedek,  we  have  much 
to  say,  which  is  not  easy  to  make  intelligible 
by  words,  to  those  that  are  ignorant  and 
dull  of  understanding.  Learn  hence,  1.  That 
all  scripture  truths  are  not  equally  easy  to 
be  understood,  but  require  a  peculiar  dili- 
gence in  our  attendance  upon  them,  that 
they  may  be  understood.  Learn,  2.  That 
it  is  the  incapacity  of  hearers,  through  dul- 
ness  and  slothfulness,  and  want  of  pre- 
paratory knowledge,  which  makes  scripture- 
teaching  no  more  and  no  better  understood. 
All  our  miscarriages  under  the  word,  are  to  be 
resolved  into  our  own  sloth,  negligence,  and 
depraved  affections :  We  have  manij  things 
to  sai/,  hut  ye  are  dull  of  hearing. 

12  For  when  for  the  time  ye 
ought  to  be  teachers,  ve  have  need 
that  one  teach  vou  a^ain  which  be 
the  first  principles  of  the  oracles  of 
God  ;  and  are  become  such  as  have 
need  of  milk,  and  not  of  strong  meat. 

As  if  the  apostle  had  said,  "  When  for  the 
time  that  you  have  professed  the  christian 
faith,  you  ought  lo  have  been  able  to  be  teach- 
ers of  it  to  others,  you  have  need  yourselves  to 
be  instructed  in  the  first  rudiments  of  the 


004 


HEBREWS. 


Chap.  V. 


christian  religion,  and  are  become  such  as 
have  need  of  milk,  the  food  of  babes,  and 
not  of  strong  meat,  the  food  of  men." 
Learn  hence,  1.  That  the  time  when,  and 
how  long  we  enjoy  the  dispensation  of  the 
gospel,  is  a  circumstance  which  must  in  par- 
ticular be  accounted  for :  wliereas  for  the 
time :  all  have  time,  but  ail  have  not  time 
alike ;  the  day  of  the  gospel  is  not  of  the 
same  length  to  all  nations,  churches,  and 
persons.  Learn,  2.  That  it  is  reasonably 
expected  by  God  that  persons  should  thrive 
and  grow  in  knowledge  and  holiness  propor- 
tionably  to  their  time  and  means  ;  and  not 
domg  so,  is  charged  upon  them  as  a  great 
aggravation  of  their  guilt.  For  the  time 
ye  ought  to  have  been  teachers ;  that  is, 
of  ability,  sufficient  for  the  teaching  of 
others.  They  had  not  learned  of  their  teach- 
ers, when  the  apostle  had  reason  to  hope 
they  had  been  able  to  teach  their  learners. 
Many  after  long  teaching  are  ignorant,  and 
ought  to  be  taught  again  the  same  things 
which  they  long  ago  heard.  Learn,  3. 
That  the  holy  scriptures  are  to  be  looked 
upon,  consulted  with,  and  submitted  to,  as 
the  oracles  of  God:  they  are  sometimes 
called  the  living,  sometimes  the  lively,  ora- 
cles of  God,  because  they  are  the  oracles  of 
the  living  God,  and  also  life-giving  oracles 
\o  them  that  obey  him.  Learn,  4.  That  there 
are  in  the  scripture  truths  suitable  to  the  spi- 
ritual instruction  and  edification  of  all  sorts 
of  persons;  there  is  in  it  both  milk  and 
strong  meat,  plain  doctrines  and  first  prin- 
ciples necessary  for  all,  and  truths  of  a  deep- 
er search  that  are  profitable  to  some.  "  In 
the  scripture,  said  one,  there  are  shallows 
and  there  are  depths  ;  fords  where  the  lambs 
may  wade,  and  depths  where  the  elephants 
may  swim." 

13  For  every  one  that  useth  milk 
is  unskilful  in  the  word  of  righteous- 
ness ;  for  he  is  a  babe.  14  But 
stronoj  meat  belongeth  to  them  that 
are  of  full  age,  even  those  who,  by 
reason  of  use,  have  their  senses  exer- 
cised to  discern  both  good  and  evil. 

Our  apostle  here  speaks  of  the  difference 
of  doctriires  under  the  metaphor  of  meats ; 
from  whence  we  may  gather,  1.  That  the 
•word  of  God,  in  the  dispensation  of  it,  is 
food  provided  for  the  souls  of  men.  2.  That 
the  word,  as  food,  will  not  profit  the  soul 
until  it  be  eaten,  and  digested  :  it  is  not  food 
prepared,  but  food  received,  that  nourishes. 
When  manna  was  gathered  and  eaten,  it 


nourished  the  Israelites  :  but  when  gathered 
and  laid  by,  it  putrified  and  bred  worms. 
Lord !  what  pains  do  some  lake  to  gather 
manna,  to  hear  the  word  !  but,  alas!  it  lies 
by  them,  and  is  of  no  use.  Learn,  3.  That 
as  the  gospel  is  the  word  of  rigiiteousness,  so 
God  requires  and  expects  that  all  those  who 
live  under  the  dispensation  of  the  gospel 
should  be  skilful  in  the  word  of  righteousness. 
The  gospel  is  the  word  of  righteousness ;  it 
is  so  declaiatively,  it  is  so  efficiently ;  decla- 
ratively,  as  the  severity  of  God  against  sin  is 
hereby  more  fully  revealed,  and  as  the  righte- 
ousness which  God  requireth,  approvelh, 
and  accepteth  for  our  justification,  is  therein 
declared  ;  and  the  righteousness  which  God 
requireth  in  us,  and  expecteth  from  us,  is 
hereby  discovered  also  ;  and  as  it  is  the 
great  instrument  of  working  holiness  in  us, 
and  making  us  inherently  righteous,  so  it  is 
the  word  of  righteousness  efficiently,  as  well 
as  declaratively  ;  our  justification  is  wrought 
in  us  thereby,  John  xvii.  17.  Learn,  4. 
That  the  spiritual  senses  of  believers,  well 
exercised  in  the  word  of  righteousness,  are 
the  best  and  most  undeceiving  helps  in  judg- 
ing of  what  is  good  or  evil,  what  is  true  or 
false,  that  is  proposed  to  them :  Such,  by 
reason  of  use,  have  their  senses  exercised 
to  discern  both  good  and  evil. 

CHAP.  VI. 

Tlie  holy  apostle  having  in  the  foregoing  chapters 
largely  treated  of  the  divinity  of  our  Saviour's 
person,  and  the  dignity  of  his  priesthood  ;  show, 
ing  that  lie  was  a  more  excellent  priest  than  Aarno, 
even  an  eternal  high- priest,  after  the  order  of 
Melcliizedek,  in  whom  both  crown  and  mitre, 
kingdom  and  priesthood,  did  concentre. 

In  the  close  of  the  foregoing  chapter,  he  gave  the 
Hebrews  a  very  smart  reproof  for  their  dulness  and 
ignorance,  comparing  them  to  children,  yea,  to 
babes  that  must  be  fed  with  milk,  that  is,  plain 
and  easy  doctrines,  the  first  principles  and  rudi- 
ments of  clirislianity,as  being  incapable  of  strong 
meats,  that  is,  the  harder  and  higher  mysteries  of 
religion. 

He  begins  this  chapter  with  an  exhortation  to  thera, 
to  increase  both  in  knowledge  and  obedience; 
exciting  them  to  advance  to  an  higher  and  more 
perfect  degree  of  knowledge  in  the  christian  re. 
ligion,  than  the  first  principles  and  ground-work 
of  it.  And  accordingly  he  thus  bespeaks  them, 
ver.  1. 

rpHEREFORE,  leaving  the   prin- 
ciples  of  the  doctrine  of  Christ, 
let  us  go  on  unto  perfection  ; 

In  these  words  of  the  apostle,  he  seeras  to 
allude  to  the  building  of  an  house:  as  in 
that,  we  first  lay  a  good  and  sure  foundation, 
but  do  not  rest  there,  but  proceed  in  raising 
up  the  fabric  ;  in  like  manner,  it  is  neither 
satisfactory  nor  sufficient  to  advance  no  fur- 


Chap.  VI. 


HEBREWS. 


605 


ther  in  the  christian  religion,  than  the 
knowledge  of  the  first  principles  of  it,  but 
endeavours  tuust  be  used  to  attain  a  more 
perfect  di'grec  and  measure  of  knowledge  in 
the  mysteries  of  the  gospel.  Leaving  the 
principles  of  the  doctrine  of  Christ ;  he 
means  not  leaving  them  so  as  to  forget 
them,  and  lay  them  aside,  but  to  leave  them 
by  going  beyond  them,  and  advancing  fur- 
ther and  higiier  in  the  knowledge  of  Chris- 
tianity. Learn  hence,  1.  That  in  Christian- 
ity and  other  sciences,  there  are  certain  ru- 
diments and  fundamental  principles,  which 
must  and  ought  to  be  carefully  taught.  2. 
That  it  is  a  necessary  and  useful  practice  in 
the  church  of  God,  to  teach  the  doctrine  of 
Christianity  in  the  first  principles  of  it 
plainly  and  summarily  to  young  beginners. 
Learn,  3.  That  when  the  ministers  of  the 
gospel  have  laid  a  good  foundation  of  scrip- 
ture knowledge  in  the  understanding  of 
their  hearers,  they  must  excite  them  by  all 
pressing  considerations  to  make  a  further 
progress  in  their  knowledge,  and  leaving 
the  doctrine  of  the  beginning  of  Christ,  go 
on  unto  perfection. 

— Not  laying:  again  the  foundation 
of  repentance  from  dead  works,  and 
of  faith  toward  God,  2  Of  the 
doctrine  of  baptisms,  and  of  lavino; 
on  of  hands,  and  of  resurrection  of 
the  dead,  and  of  eternal  judgment. 
3  And  this  will  we  do,  if  God  per- 
mit. 

Still  our  apostle  pursues  his  metaphor,  in 
comparing  Christianity  to  a  building,  and 
the  first  rudiments  or  principles  of  the  chris- 
tian religion  to  a  foundation  that  supportsthe 
superstructure.  Next  he  summarily  declares 
what  these  fundamental  doctrines  and  first 
principles  of  the  christian  religion  are,  name- 
ly,  these  six.  ].  Repentance,  or  a  turning 
from  all  sinful  works,  called  dead  works, 
because  they  end  in  death  ;  dead  because 
deadly  ;  they  proceed  from  death  spiritual, 
and  end  in  death  eternal.  2.  Faith  towards 
God,  or  faith  in  God  ;  that  is,  in  the  whole 
Trinity,  Father,  Son,  and  Holy  Ghost. 
Particularly,  faith  in  the  first  original  pro- 
mise of  God,  to  send  Christ  into  the  world 
to  save  us  from  our  sins,  and  granting  re- 
mission of  sins  by  him.  Here  note.  How 
closely  repentance  and  faith  are  united  and 
knit  together :  where  the  one  is,  there  is  the 
other ;  and  where  either  is  not,  there  is  nei- 
ther.    He  repenteth  not,  who  hath  not  faith 


towards  God  ;  and  he  hath  not  faith  to- 
wards God,  who  repenteth  not.     3.  The 
doctrine  of  baptisms  :  that  is,  of  both  the 
christian  sacraments,  as  also  of  the  cove- 
nant of  grace,  of  which  the  sacraments  are 
seals.     Persons  admitted  into  the  church  by 
baptism,  ought    to  be   well   instructed,  as 
soon  as  capalile  of  it,   in  the  nature,   use, 
and  end,  of  the  sacraments  ;    acquainting 
them  not  only  with  the  nature  of  ttie  out- 
ward sign,  but  with  the  necessity  of  the  in- 
ward grace.     The  doctrine  of  laying  on  of 
hands,  to  confirm  the  baptized  persons  in 
the  faith,  and  to  oblige  and  enal)le  them  to 
keep  the  covenant  they  entered   into  with 
God,  when  they  were  baptized  ;  which  was 
done  before  their  admission   to  the  Lord's 
table.     Imposition,  or  laying  on  of  hands, 
was  an  ancient  and  venerable  rite  used  in 
the  primitive  church  upon  several  occasions  ; 
particularly  in  ordination,  in  absolution  of 
penitents,  in  healing  the  sick,  in  conferring 
the  gifts  of  the  Holy  Ghost,  Acts  viii.  17. 
And,  lastly,  in  confirmation,  when  baptized 
persons  were  brought  before  the  church  to 
acknowledge,  confirm,  and  renew  their  bap- 
tismal covenant  with  God  ;  and  to  receive 
the  benefit  of  public  prayer,  and  episcopal 
benediction,  in  order  to  the  further  endow- 
ments of  grace  to  perform  their  vows,  adorn 
their  profession,  and    be  admitted   to  the 
Lord's  table,  as  complete  members  of  the 
visible  church  of  Christ.     5.   The  resur- 
rection of  the  dead,  a  doctrine  denied  by 
the  Sadducees,   derided   by  the  Athenian 
philosophers,  and    perverted   by   heretics ; 
but  is  a  fundamental  principle  of  the  gos- 
pel ;  the  faith  whereof  is  indispensably  ne- 
cessary unto  our  consolation,  and  has  a  pe- 
culiar influence  upon  our  obedience.     This 
is  the  animating  principle  of  gospel  obe- 
dience, because  we  are  assured,  that  our  ser- 
vices snail  not  only  be  remembered,  but  re- 
warded also.     6.  The  eternal  judgment^ 
which  will  doom  men  to  evedasting  rewards 
and  punishments  in  a  future  state.     The 
ministers  of  the  gospel  ought  to  dwell  much 
upon  this  fundamental  principle  of  religion, 
to  represent  the  dread   and  terror  of  that 
eternal  day  to  all  men,  to  the  intent  they 
may  be  excited  and  stirred  up  to  take  effec- 
tual care  that  they  fall  not  under  the  ven- 
geance of  that  fatal  day.     These  six  princi- 
ples being    laid  down  by  the  apostle,  he 
tells  them   his  resolution,  to  endeavour  the 
carrying  of  them  on  to  a  more  perfect  de- 
gree and  measure  of  knowledge  in  the  mys- 
teries of  the  gospel,  in  order  to  their  becom- 
ing skilful   in  the  word  of  righteousness  : 


C06 


HEBREWS. 


Chap.  VI. 


Leaving  the  principles  of  the  doctrine  of 
Christ,  let  us  go  on  unto  perfection ; 
which  ice  -will  do  if  God  permit. 

4  For  it  is  impossible  for  those 
who  were  once  enlightened,  and 
have  tasted  of  the  heavenly  gift, 
and  were  made  partakers  of  the 
Holy  Ghost,  5  And  have  tasted 
the  good  word  of  God,  and  the  pow- 
ers of  the  world  to  come,  6  If  they 
shall  fall  away,  to  renew  them  again 
unto  repentance  ;  seeing  they  crucify 
to  themselves  the  Son  of  God  afresh, 
and  put  him  to  an  open  shame. 

By  the  enlightened  here,  understand 
those  that  were  baptized,  and  embraced 
Christianity :  the  ancients  called  baptisiri, 
illumination ;  and  baptized  pereons,  the 
enlightened ;  because  of  the  divine  illumi- 
nation which  was  conveyed  to  the  minds  of 
men  by  the  knowledge  of  Christianity. 
Bi/  tasting  the  heavenly  gift,  and  being 
made  partakers  of  the  Holy  Ghost,  un- 
derstand such  as  had  not  only  heard  of  the 
extraordinary  gifts  of  the  Holy  Ghost,  but 
had  some  experience  of  them  themselves ; 
as  also  of  the  spiritual  benefits  conferred 
upon  them  in  baptism,  by  the  Holy  Spirit. 
JBz/  tasting  the  good  -word  of  God,  under- 
stand some  relish  of  the  truth  and  goodness 
of  (he  gospel,  some  pleasure  in  entertaining  it, 
by  reason  of  the  gracious  promises  of  eternal 
life  and  happiness  contained  in  it.  The 
gospel  that  proclaimed  remission  of  sins, 
was  a  good  word;  this  good  word  they 
saw  confirmed  by  miracles,  tongues,  and 
prophecy,  and  so  could  not  but  be  con- 
vinced of  the  truth  of  if,  which  is  here  call- 
ed a  fasting  it.  Who  have  tasted  the  good 
•word  of  God:  it  follows,  and  the  powers 
of  the  -world  to  come;  that  is,  the  power 
of  the  gospel-age ;  for  "  world  to  come," 
in  the  language  of  the  prophets,  doth  signify 
the  times  of  the  Messiah  :  and  thus  the 
powers  of  the  world  to  come,  are  the  mi- 
raculous powers  of  the  Holy  Ghost  bestowed 
upon  men,  in  order  to  the  propagation  of 
the  gospel  ;  such  were  the  gifts  of  heal- 
ing, casting  out  devils,  working  miracles. 
Others,  by  tasting  the  powers  of  the  world 
to  come,  understand  some  apprehensions  of 
the  resurrection  and  future  judgment,  with 
affections  suitable  thereunto.  Now  con- 
cerning these,  says  our  apostle,  if  they  fall 
awav  ;  that  is,  if  they  shall,  after  all  this, 
apostatize  from  this  profession,  out  of  love 


to  this  present  vrorld,  or  from  fear  of  perse- 
cution and  sufferings,  if  they  shall  relapse 
either  to  heathenism  or  Judaism,  it  is  im- 
possible to  renew  them  again  to  repent- 
ance :  that  is,  it  is  a  thing  very  difficult, 
hardly  to  be  hoped  for,  that  such  wilful 
apostates  should  be  restored  again  by  re- 
pentance :  Seeing  they  crucifi/  to  them- 
selves the  Son  of  God  afresh,  and  put 
him  to  an  open  shame :  that  is,  they  vir- 
tually, and  in  effect,  crucify  him  over  again, 
as  much  as  in  them  lies;  for  bv  denying 
and  renouncing  of  him,  they  declare  him  to 
be  an  impostor,  and  consequently  worthy 
of  death.  So  that  the  plain  sense  of  the 
word  seems  to  be  this:  "  If  those  that  are 
baptized,  and  havereceived  the  doctrines  of 
the  gospel,  and  are  endowed  with  the  gifts 
of  the  Holy  Ghost,  shall  yet,  after  this, 
apostatize  from  Christianity,  it  is  very  diffi- 
cult, and  next  to  an  impossibility,  to  recover 
such  again  by  repentance  ;  seeing  they  are 
guilty  of  as  great  a  crime,  as  if  in  their  own 
persons  they  had  put  to  death  and  igno- 
niiniously  used  the  Son  of  God."  Here 
note.  That  it  is  not  a  partial  apostasy  from 
the  christian  religion,  by  any  particular  vi- 
cious practice,  but  a  total  apostasy  from 
Christianity,  and  more  especially  to  the  hea- 
then idolatry,  which  is  here  intended. 
From  the  whole  learn,  1.  That  they  which 
have  been  enlightened,  awakened,  and  made 
partakers  of  the  gifts  and  graces  of  the 
Holy  Spirit  in  some  measure,  and  tasted  the 
sweetness  of  the  word  and  ways  of  God,  in 
some  degree,  may  yet  fall  away.  2.  That 
if  such  do  fall  away,  it  is  very  difficult, 
though  not  altogether  impossible,  to  renew 
them  again  to  repentance:  and  that  for 
these  reasons.  ].  Because  of  the  greatness 
and  heinous  nature  of  the  sin,  it  being  a 
downright  apostasy  from  God,  agai-nst  the 
clearest  light  and  knowledge,  and  fullest 
conviction  of  a  man's  mind  ;  and  the  high- 
est affront  to  the  Son  of  God,  who  revealed 
the  christian  religion  to  the  world,  and 
sealed  it  with  his  blood.  2.  Because  those 
who  are  guilty  of  this  sin,  do  renounce  and 
cast  off  the  means  of  their  recovery,  and 
therefore  it  becomes  extremely  difficult  to 
renew  them  again  to  repentance  :  they  re- 
ject Christ  and  his  holy  gospel,  and  refuse 
the  only  remedy  appointed  for  their  re- 
covery. 3.  Because  it  is  so  high  a  provo- 
cation to  God,  to  withdraw  his  grace  and 
Holy  Spirit  from  such  persons,  by  the  pow- 
er and  efficacy  whereof  they  should  be 
brought  to  repentance  ;  God  justly  leaving 
those  who  so  unworthily  leave  him.     Lord  ! 


Chap.  VI. 


HEBREWS. 


G07 


how  fearful   and  fatal  a  condition  is  it,  to  falls  ?  so  does  the  word  preached.  Col.  i.  G. 

begin  in  the  Spirit  and  end  in  the  flesh  ;  The  word  of  the  gospel  is  come  unto  you, 

to  decay   in    rehgion,  and  aposlatize   from  and  brin^eth  forth  fruit  since  the  dai/  ye 

grace  ;  lo  have  had  some  woik  of  the  Spirit  heard  of  it.     In  a  word,  As  after  pleiitv  of 

and  word  upon  our  licarts,  so  as  to  liave  rain  there  follows  a  ^reat  drought,  and  want 

light  and  love,  some  taste  and  savour  of  re-  of  rain  :  so  after  a  long  and  plentilul  enjoy- 

ligion,  some  dL'sires  alter  and  hopes  of  hea-  ment  of  the  gospel,  it   people  do  not  prize 

ven,  and,  alter  all,  to  cool  and  give  over,  to  and   improve   their   mercies,  God  will   cut 


revolt  and  backslide,  and  have  our  latter  end 
worse  than  our  beginning  ! 

7  For  the  earth,  which  drinketh 
in  the  rain  that  cornetli  oft  upon  it, 
and  bringeth  forth  herbs  meet  for 
them  by  whonj  it  is  dressed,  re- 
ceiveth  blessing  from  God  :  8  But 
that  which  beareth  thorns  and  briers 
is  rejected,  and  is  nigh  unto  cursing  ; 
whose  end  is  to  be  burned. 

The  design  and  scope  of  our  apostle  in 
these  words  is  threefold  :  1.  To  set  forth  the 
excellency  and  necessity  of  tiie  gospel,  dis- 
pensed to  us  in  the  ministry  of  the  word  ; 
he  compares  it  to  rain,  which  doth  sotten, 
refresh,  and  I'riicfify  the  earth,  2.  He  dis- 
covers the  different  effect  which  the  word  of 
God,  or  the  doctrine  of  the  gospel,  has  upon 
different  persons  that  sit  under  the  preaching 
and  dispensation  of  it :  The  sincere  christian 
becomes  fruitful  under  the  dews  and  show- 
ers of  divine  grace,  and  receives  a  blessing  ; 
but  the  barren  and  fruitless  professor  is  like 
an  howling  wilderness  or  dry  desert,  which, 
after  innumerable  refreshing  showers,  brings 
fortli  nothing  but  briars  and  thorns.  3.  He 
declares  the  different  state  and  condition  of 
such  persons.  A  people  that  answers  God's 
care  and  cost,  is  like  a  field  that  drinks  in 
the  rain,  bringeth  forth  herbs,  and  receives 
a  blessing.  But  such  a  people,  as,  after  all 
the  refreshing  showers  from  heaven,  and 
after  all  the  culture  and  labour  of  God's  hus- 
bandmen on  earth,  shall  remain  bushes  and 
briers,  barren   and  unfruitful    under  all,  or     apostates:  J  am  persuaded beder  things  oj 


them  short,  and  deprive  them  of  them. 
Note,  2.  That  it  is  possible  for  a  people  to 
sit  long  under  the  ministry  of  the  word  ;  that 
spiritual  rain,  that  cele>tial  dew,  may  be 
daily  dropping  and  distilling  down  upon 
them,  and  yet  that  people  may  be  bush  and 
brier  alter  all,  barren  and  unfruitful  in  the 
account  of  God.  Note,  3.  That  a  people 
so  remaining,  and  under  such  advantages, 
are  nigk  unto  cursing,  and  their  end  is  to 
be  burned.  Barrenness  under  the  dispen- 
sation of  the  gospel,  is  always  accompanied 
with  an  increase  of  sin,  and  of  condemna- 
tion also  ;  those  that  are  not,  because  they 
will  not,  be  healed  and  reformed  by  the 
preaching  of  the  gospel,  are  righteously 
given  up  by  God  to  extreme  obstinacy  and 
final  obduration. 

9  But,  beloved,  we  are  persuaded 
better  things  of  jou,  and  things  that 
accompany  salvation,  though  we  thus 
speak.  10  For  God  is  not  unrighte- 
ous, to  forset  \our  work  and  labour 
of  love,  which  ye  have  showed  to- 
wards his  name,  in  that  ye  have  mi- 
nistered to  the  saints,  and  do  nu- 
nister. 

Observe  here,  1.  The  holy  wisdom  of 
our  apostle,  in  mollifying  the  severity  of  the 
foiegomgcommination  and  prediction  ;  and 
the  good  hope  and  firm  persuasion  he  had 
of  the  Hebrews'  perseverance  in  grace  unto 
salvation,  notwithstanding  all  the  cautions 
and  warnings  he  gave  them  of  apostasy  and 


worse  than  such ;  they  are  nigh  unto  curs- 
ing, and  their  end  is  to  be  burned.  Bless- 
ing attends  the  one,  burning  awaits  the 
other.  Note,  1.  That  what  the  rain  is  to 
the  earth,  that  is  the  word  of  God  and  the 
doctrine  of  the  gospel  to  the  souls  of  men. 
Is  the  rain  of  heavenly  extraction  ?  so  is  the 
word  of  God.  Does  the  rain  fall  by  divine 
direction  ?  so  does  the  word  preached. 
Does  the  rain  distil  down  gradually  and 
successively,  not  all  at  once  ?  so  does  the 
word  fall,  here  a  little  and  there  a  little. 
Does  the  rain  mollify  ami  soften,  revive  and 
refresh,  fructify  and  make  fruitful,  where  it 


j/ou,  though  I  thus  spea/c.  We  may  re- 
present the  ugly  and  filthy  face  of  sin  to  our 
best  friends,  to  the  end  that  they  may  hale 
it,  and  escape  it :  we  may  be  confident  of 
another's  sincerity,  and,  as  occasion  re- 
quires, publicly  testify  that  confidence  to 
themselves:  We  are  persuaded  better  things 
of  you.  Observe,  2.  The  ground  of  this 
confidence  declared,  and  that  is  twofold:  1. 
The  graces  of  God's  spirit  found  operative 
in  them  ;  their  faith  in  Christ,  and  love  to 
all  his  members ;  it  was  a  working  faith  and 
laborious  love  that  was  found  with  them, 
Thei/  have  administered  to  the  saints,  and 


608 


do  minister.  Behold,  the  nature  of  christian 
love,  it  is  an  immortal  fire,  ever  burning, 
never  dying.  12.  Another  ground  of  this 
persuasion,  was  the  knowledge  of  God's 
faithfulness  in  remembering  and  rewarding 
this  Iheir  labour  of  love :  God  is  not  un- 
righteous, to  forset  your  worh  and  labour 
of  love  :  that  is,  God  is  righteous,  and  will 
certainly  remember  and  reward  your  faith, 
your  charily,  and  good  works  :  for  he  has 
promised  so  to  do,  and  he  is  faithful  that 
has  promised.  Learn  hence,  1.  That  faith,  if 
it  be  a  living  faith,  will  be  a  working  faith. 
Obedience  is  the  fruit  of  faith,  and  we  ought 
to  look  on  obedience  as  our  work.  Learn, 
2.  That  it  is  the  will  and  pleasure  of  God, 
that  many  of  his  saints  and  servants  in  this 
world  be  in  such  a  condition,  wherein  they 
stand  in  need  of  being  ministered  unto. 
Learn,  3.  That  the  best  evidence  we  can 
have  of  the  sincerity  of  our  love,  is  its  readi- 
ness to  minister  to  the  saints  in  all  distresses. 
Learn,  4.  That  both  the  labour  of  our  suffer- 
ings and  the  labour  of  our  services,  shall  be 
remembered  and  rewarded  by  a  righteous 
God  :  God  is  not  unrighteous,  to  forget 
your  work  and  labour  of  love,  in  that  ye 
have  ministered  to  the  saints,  and  do 
minister. 

11  And  we  desire  that  every  one 
ofyoudo  show  the  same  diligence, 
to  the  full  assurance  of  hope  unto  the 
end  : 

Note  here,  1.  That  although  the  apostle 
had  a  firm  persuasion,  that  they  were  sin- 
cere and  upright,  and  would  hold  on  their 
way,  yet  he  exhorts  them  to  show  the  same 
diligence  which  they  had  done,  and  perse- 
vere to  the  end  as  they  had  begun.  Learn 
hence.  That  ministerial  exhortation  unto 
duty  is  needful,  even  unto  them  that  are 
sincere  in  the  practice  of  it,  that  they  may 
abide  and  continue  therein :  We  desire  that 
you  show  diligence  unto  the  end.  Note, 
2.  The  special  duty  he  exhorts  them  to,  and 
that  is,  to  attain  a  full  assurance  of  hope. 
Hope  is  a  certain  and  assured  expectation 
of  good  things  promised,  accompanied  with 
love,  and  a  longing  desire  to  enjoy  them. 
A  full  assurance  of  hope,  is  such  a  fixed, 
constant,  and  prevailing  persuasion,  con- 
cerning the  good  things  promised,  and  our 
certain  enjoyment  of  them,  as  will  support 
us  under,  and  carry  us  through,  all  the  dif- 
ficulties and  troubles  that  we  conflict  with. 
Leain  hence.  That  a  good  man  may  in 
this  life  arrive  at  an  assurance  of  faith  and 
hope,  as  touching  the  goodness  of  his  con- 


HEBREWS.  Chap.  VI. 

dition  in  the  life  to  come.  The  original 
word  signifies  a  full  gale  of  hope  ;  a  meta- 
phor taken  from  sailors,  who  enter  the  har- 
bour with  a  full  gale  of  v/ind,  both  with  fa- 
cility and  safety.  The  christian's  soul  is  as 
a  ship  sailing  m  a  tempestuous  sea  ;  faith 
represents  the  pilot,  love  the  sail,  hope  the 
wind  that  must  fill  the  sail  :  be  the  pilot 
never  so  confident,  the  sail  spread  to  the 
utmost,  yet  without  a  gale  of  wind,  the  ship 
lies  becalmed,  moves  not  towards  the  har- 
bour. A  christian  on  earth  without  hope, 
is  as  a  ship  at  sea  without  wind.  Note,  3. 
The  special  means  directed  to,  in  order  to 
the  attaining  of  this  full  assurance  of  hope, 
and  that  is,  to  show  diligence,  the  same  di- 
ligence, and  that  to  the  e?id.  Learn  thence. 
That  christians  ought  by  no  means  to  wax 
secure,  but  to  use  all  diligence  to  the  end  of 
their  lives,  for  the  heightening  of  their  hope 
to  a  full  assurance  :  We  desire  that  every 
one  of  you  do  show  the  same  diligence,  to 
the  full  assurance  of  hope  unto  the  end. 

VI  That  ye  be  not  slothful,  but 
followers  of  them  who  through  faith 
and  patience  inherit  the  promises. 

Our  apostle  having  exhorted  the  Hebrews 
to  great  diligence  in  good  works  in  the  for- 
mer verse,  in  this  verse  endeavours  to  ex- 
cite and  provoke  them  to  it  by  the  exam- 
ples of  deceased  saints,  who  are  now  reap- 
ing the  reward  of  their  former  pains,  and  in- 
heriting the  promises.  Here  note,  1.  A  cau- 
tionary direction  given.  That  ye  be  not 
slothful,  either  timorous  and  faint-hearted, 
or  remiss  and  negligent.  God  having  en- 
gaged so  firmly  on  his  part  to  let  nothing  be 
wanting  which  is  requisite  to  enable  us  to 
persevere  ;  if  we  miss  of  the  promise,  that  is, 
heaven,  the  good  promised,  we  must  thank 
our  own  sloth  for  it.  Note,  2.  The  great 
duty  exhorted  to,  and  that  is,  to  be  fol- 
lowers of  the  saints :  Be  followers  of  them, 
that  is,  vigorously  and  constantly  imitate 
them  in  their  graces  and  gracious  con- 
versation. The  graces  of  the  saints  (whe- 
ther living  or  dead)  are  patterns  presented  to 
our  imitation.  Note,  3.  The  particular  and 
special  graces  in  the  saints  which  we  are 
to  imitate  and  follow,  namely,  their  faith 
and  patience  :  their  faith,  that  is,  their  firm 
trust  in  God,  and  belief  of  his  promises,  re- 
lying on  his  word  under  all  trials:  and  their 
patience,  that  is,  their  perseverance  in 
well-doing,  and  patient  expectation  under 
all  delays,  and  constant  adherence  to  him 
unde:  all  difficulties.  Learn  hence,  1.  That 
heaven  is  not  ours  by  purchase,  but  by 


Chap.  VI. 


HEBREWS. 


GOO 


promise.  2.  That  heaven  is  a  promised 
inheritance,  which  saints  by  faith  and  pa- 
tience have  possessed.  3.  That  by  being 
followers  of  them  in  their  faith  and  patience, 
we  may  also  come  with  them  to  inherit  the 
promise. 

13  For  when  God  made  promise 
to  Abraham,  because  ho  could  swear 
by  no  greater,  he  sware  by  himself, 
14  Savins,  Surely  blessing  I  will 
bless  thee,  and  multiplying  I  will 
multiply  thee.  lo  And  so,  after 
he  had  patiently  endured,  he  ob- 
tained the  promise. 

The  apostle  having  told  us  in  general, 
that  the  saints  by  faith  and  patience  do  in- 
herit the  promises,  instances  here  particularly 
in  Abraham,  unto  whom  God  made  a  pro- 
mise of  multiplying  his  seed  greatly  to  him, 
and  confirmed  that  promise  by  an  oath  ; 
but  Abraham  waited  long  by  faith  and  pa- 
tience for  the  complete  fulfiUmg  of  the  pro- 
mise ;  and  so  must  we :  God  delights  to 
be  trusted  by  his  people  upon  his  word  and 
oath  ;  and  when  they  do  not  live  to  see  the 
promise  of  God  fulfilled,  they  glorify  him 
exceedingly,  by  dying  in  the  faith  and  firm 
belief  that  it  shall  be  fulfilled  in  God's 
own  appointed  time.  Note  here.  The  won- 
derful condescension  of  God  towards  the  in- 
firmity of  men  ;  he  swears,  he  swears  by 
himself,  he  pawns  and  pledges  his  godhead, 
and  if  he  performs  not  what  he  promises 
and  swears,  is  willing  to  forfeit  if.  O 
felices  nos  !  quorutn  causa  Dens  jurat. 
O  Miscrrmi  !  si  nee  juranti  credamus. 
*'  O  happy  man!  for  whose  sake  God  con- 
descends to  swear.  O  miserable  man  !  if 
we  doubt  God's  promise  confirmed  by  his 
oath,  in  which  he  has  laid  down  his  god- 
head as  a  stake  and  pawn,  never  to  take  it 
up  again,  if  he  fails  in  the  least  jot  in  the 
punctual  performance  of  it." 

16  For  men  verily  swear  by  the 
greater:  and  an  oath  for  confirma- 
tion is  to  them  an  end  of  all  strife. 

These  words  contain  a  reason,  why  God, 
in  gracious  condescension  to  man's  in- 
firmity, is  pleased  to  confirm  his  promise 
with  an  oath  ;  it  is  to  determine  a  contro- 
versy, and  put  an  end  to  a  strife  depend- 
ing. Ifciween  God  and  his  fallen  creatures  : 
and  1his  is  the  general  reason  for  an  oath 
amongst  men,  it  is  to  put  bounds  and  li- 


mits to  the  contentions  and  contradictions 
of  men,  to  make  an  end  of  all  strife  between 
them,  which  otherwise  would  be  perpe- 
tuated, and  to  bring  them  to  a  luutual  ac- 
quiescency ;  An  oath  for  coiijinnation 
is  an  cud  of  all  strife.  Learn  hence,  1. 
That  there  is,  as  we  are  in  a  state  of  nature, 
a  strife  and  difi'trence  between  God  and  us. 
2.  That  the  promises  of  the  gospel  are  gra- 
cious proposals  of  the  only  way  and  means 
for  the  ending  of  that  strife.  3.  That  the 
oath  of  God,  interposed  for  the  confirma- 
tion of  these  promises,  is  every  way  suffi- 
cient on  God's  part,  to  put  a  period  to  this 
strife,  and  to  establish  a  firm  peace  with  us 
through  the  blood  of  Christ.  Men  verlHy 
swear  h/  the  greater,  and  an  oath  for 
confirmation  is  an  end  of  all  strife. 

17  Wherein  God,  willing  more 
abundantly  to  shew  unto  the  heirs  of 
promise  the  immutability  of  his 
counsel,  confirmed  it  by  an  oath  , 
18  That  by  two  immutable  things, 
in  which  it  was  impossible  for  God 
to  lie,  we  might  have  a  strong  con- 
solation,— 

Here  the  apostle  acquaints  us  with  the 
design  of  God,  in  confirming  his  promise, 
namely,  to  manifest  the  immutability  of  his 
counsel  to  us,  that  is,  his  decree  and  pur- 
pose for  our  salvation  ;  to  the  intent  that 
by  his  word  and  oath  we  might  have  strong 
consolation.  So  unspeakable  is  the  weak- 
ness of  our  faith,  that  we  stand  in  need  of 
the  utmost  condescension  of  God  for  its 
confirmation.  Note  here.  That  God  has 
made  many  promises  for  the  confirmation 
of  his  people's  faith.  God's  oath  is  a  sure- 
ty for  his  promises,  and  that  God's  end, 
both  in  his  promise  and  his  oath,  is  to  give 
his  people  the  highest  assurance  and  strong- 
est consolation.  2uest.  Why  are  we  so 
hard  to  believe  God  upon  his  single  word  ; 
yea,  can  scarce  trust  him  upon  his  oath  ? 
Ans.  Because  of  our  guilt  :  now  guilt  is 
always  full  of  fear,  and  fear  full  of  suspi- 
cion and  distrust ;  and  because  the  way  of 
reconciliation  is  so  rare  and  wonderful,  that 
we  can  scarce  conceive  it,  much  less  be- 
lieve it ;  also  the  privileges  of  the  gospel  are 
so  glorious,  that  they  exceed  our  belief. 
And  because  we  ourselves  are  so  false  and 
fickle,  both  with  God  and  one  another, 
that  promises,  vows,  and  oaths,  are  all  little 
enough  to  hold  us.  Now  we  are  apt  to 
measure  God  by  ourselves,  therefore  he 
gives  us   his    oath.      Inference,    1.  How 


610 

ought  we  to  bind  ourselves  to  God  by  oath, 
seeing  he  condescends  thus  to  bind  him- 
self to  us !  2.  How  unreasonable  is  it  tor 
tiie  believer  to  distrust  God  upon  his  oath  ! 
This  is  not  only  to  accuse  God  of  a  lie,  but 
to  impeach  him  of  perjury,  3.  How  ab- 
surd is  it  for  the  impenitent  sinner  not  to 
tremble  at  the  threatenings  of  God,  which 
arecunfiiiued  by  an  oath,  as  well  as  his 
promises  !  I  have  sworn  in  my  -wrath, 
they  shall  never  enter  into  my  rest. 

— Who  have  fled  for  refuge  to  lay 
hold  upon  the  hope  set  before  us  : 

In  these  words  there  is  an  allusion  to  the 
cities  of  refuge  spoken  of  under  the  law  : 
God  appoinltd  six  of  them,  for  those  to 
fly  unto  who  were  guilty  of  casual  homi- 
cide, or  killing  a  man  by  chance,  that  so 
they  might  avoid  tiie  fury  of  the  avenger 
of  blood.  Now  these  cities  of  refuge  were 
an  illustrious  type  of  Christ.  Note  here,  1. 
Christ  is  here  the  believer's  city  o(  retuge, 
the  only  sanctuary  for  distressed  souls.  2. 
That  believers  do  by  faith  fly  unto  him  for 
refuge,  when  the  guilt  of  sin,  and  the  wrath 
of  God  for  sin,  do  pursue  and  follow  them. 
This  flying  for  refuge  dolh  imply  diligence 
and  earnestness,  as  in  the  case  of  life  and 
death,  yea,  unwearied  diligence;  and  it 
implies  continuance  in  this  refuge,  when 
once  got  into  it,  not  to  stir  out  of  it  for  all 
the  world.  Lord!  open  the  eyes  and 
awaken  the  consciences  of  all  impenitent 
sinners,  make  them  sensible  that  the  avenger 
of  blood  is  at  their  heels,  and  that  their 
damnation  slumbers  not,  if  they  do  not 
presently  fly  from  the  wrath  to  come,  and 
take  sanctuary  in  thy  Son. 

19  Whicli  hope  we  have  as  an 
anchor  of  the  soul,  both  sure  and 
stedfast,  and  which  entereth  into 
that  within  the  vail  ; 

In  these  words  we  have  the  nature  of  a 
christian's  hope  described,  ].  By  a  meta- 
phorical, 2.  By  a  typical,  similitude.  1. 
Observe  the  metaphor  made  use  of,  to  set 
forth  the  nature  and  'office  of  hope,  it  is 
compared  to  an  anchor  :  Which  hope  we 
ha-cc  as  an  anchor  of  the  soul.  Doth  the 
anchor  hold  f;ist  the  ship,  and  keep  it  steady, 
both  in  storms  and  tempests,  and  in  the 
midst  of  the  most  tumultuous  waves  ?  in 
like  manner,  the  hope  of  eternal  glory 
quiets,  stays,  and  strengthens,  the  christian's 
spirit,  when  tossed  upon  the  waves  of  this 


HEBREWS.  Chap.  VI. 


troublesome  world.     Learn  hence,  1.  That 
believers  are  exposed  to  many  storms  and 
tempests  here  in  this  world ;  their  afflictions, 
persecutions,   temptations,    fears,    &c.   are 
compared  filly   to  storms,  because  of  their 
fierceness  and  violence,  and  because  of  their 
tendency  to  ruin  and  destruction.     Learn, 
2.  That  these  storms  would  prove  ruinous 
to  the  souls  of  believers,  did  not  hope,  the 
anchor  of  the  soul,  take  fust   hold  on  the 
promises  of  the   gospel,  which  keeps  the 
christian    firm   and  invincible  against   all 
opposition  :   Which   hope  we  have   as    an 
anchor  of  the  soul,  both  sure  and  stedfast. 
Observe,  2.  Hope  is  described  by  a  typical 
similitude  ;    it  entereth   into   that  within 
the  vail.     The  vail  here  alluded  to,  is  that 
which  parted  the  holy  of  holies  from  the 
body    of  the   temple,  a   type  of  heaven. 
The  heavens  are  as  a  vail  to  the  sense  and 
reason  of  man,  there   their  sight  and  their 
thoughts  are  .bounded,  they  can  neither  dis- 
cern nor  judge  of  any  thing  that  is  above  or 
within  that  vail:   but  faith  and  hope  pierceth 
through    it :    no  created    thing   can   keep 
them  at  a  distance  from  God  himself.     As 
the  anchor  stays  not  in  the  waves  of  the  sea, 
but  pierces  through  them  all  till  it  comes  to 
the  solid  bottom  ;  so  the  christian's  hope 
fixes  on  nothing  under  heaven,  but  pierces 
through  all  till  it  entereth  into  that  with- 
in the  vail;  that  is,  till  it  fixes  on  God  as 
the  author,  on  Christ  as  the  purchaser,  on 
the  Spirit  as  the  insurer,  on   the  covenant 
as  the  conveyer  of  all  grace,  mercy,   and 
peace.     Here  hope  fixes  itself  to  hold  the 
soul  firm  and  stedfast  in  all  the  storms  that 
may  befall  it.      Learn   hence,  I.  That  the 
hope  and  faith  of  believers  are  invisible  unto 
the    world  ;  they    enter   within  the  vail, 
where   the  world's   eye  can   never   follow 
them.     Learn,  2.  That  liope  firmly  fixed 
on  God  in  Christ  by  the  promise,  will  hold 
the  soul  steady,  and  keep  the  christian  tight, 
m  all  the  storms  that  may  befall  it :   //  is 
an  anchor  both   sure   and  stedfast,  and 
which  entereth  into  that  within  the  vail. 
20  Whither  the  forerunner  is  for 
us   entered,    even    Jesus,    made  an 
high-priest  for  ever  after  the  order 
of  Melchizedek. 

Observe  here.  The  person  spoken  of, 
Christ  ;  the  subject  matter  spoken  of  him, 
his  entering  into  heaven  ;  and  the  quality 
in  which  he  entered  heaven,  namely,  as  our 
forerunner.  This  denotes,  1.  His  public 
capacity,  that  he  entered  heaven  in  our 
name,  and  to  negociatc  our  affairs.     2.  His 


Chap.  VII. 


HEBREWS. 


(>1 


absolute  precedency :  lie  is  our  forerunner, 
but  he  himself  had  no  forerunner,  none  that 
entered  before  liim  in  their  own  names,  but 
in  his,  and  upon  his  account,  tlirough  the 
virtue  of  his  merits,  and  by  the  prevalency 
of  his  mediation.  Liarn  hence,  1.  That 
there  is  a  place  and  state  of  happmess  above, 
prepared  lor  pious  souls,  which  Christ  is  al- 
ready entered  into,  and  has  taken  possession 
of;  this  place  may  be  considered  in  its  am- 
plitude and  largeness,  in  its  stability  and 
firmness,  in  its  sanctity  and  holiness,  in  its 
pleasure  and  delightlulness,  in  its  glory  and 
blessedness,  in  its  eternity  and  everlasting- 
ness.  And  this  place  is  by  Christ  prepared 
for  believers,  namely,  by  his  death  and  satis- 
faction, by  his  resurrection  and  ascension,  by 
his  mediation  and  intercession.  Learn,  2. 
That  our  Lord  Jesus  Christ  is  not  only  en- 
tered into  heaven,  but  entered  as  our  fore- 
runner, to  take  and  keep  possession  of  it  in 
the  name  and  stead  of  all  believers. — To 
enter  heaven  as  our  forerunner,  implies,  that 
he  entered  in  our  nature,  that  he  keeps  pos- 
session of  it  in  our  names :  as  sure  as  the 
head  is  gone  before  the  members,  so  cer- 
tainly shall  the  members  follow  their  head, 
as  a  forerunner  supposes  others  to  follow 
after ;  and  it  implies,  that  Christ  will  put  us 
into  the  actual  possession  of  heaven  in  his 
own  time.  Inference,  1.  Is  Christ  gone  be- 
fore  to  heaven,  then  let  us  be  willing  to 
follow  him  in  the  way  of  obedience,  and  in 
the  way  of  suffering,  as  well  as  to  meet  him 
in  the  end.  2.  To  make  haste  after  him. 
Did  he  fly  as  an  eagle  towards  heaven,  and 
shall  we  creep  like  a  snail  ?  Is  not  the  bo- 
som of  Christ  more  desirable  than  the  arms 
of  our  dearest  friends  ?  Shall  we  not  enjoy 
all  comforts  in  the  enjoyment  of  our  Com- 
forter ?  3,  Let  our  hearts  at  present  be 
with  him.  Oh,  where  should  our  hearts 
be  but  where  our  head  is ! 

CHAP.  VII. 

Our  apostle  in  this  chapter  returns  to  his  discourse 
cnncernin^  the  priesthood  of  our  Lord  Jesus 
Christ,  from  wliich  he  liad  digressed  in  tlie  for- 
mer chapter,  and  shows  us  in  this  wherein  Mel- 
chizedc'k  was  a  type  of  Christ;  to  wit,  in  his  name. 
King  of  Righteousness  ;  in  his  title,  King  of  Sa- 
lem, or  peace;  in  his  original,  without  pedigree, 
or  descent ;  in  the  excellency  of  his  person,  to  be 
preferred  before  Abraham,  and  all  the  Levites 
that  descended  from  him  ;  in  the  eminency  of  his 
priesthood,  which  could  and  did  make  a  perfect 
expiation  t^or  sin,  which  the  Levitical  priesthood 
never  did,  nor  ever  could  do;  and  accordingly 
thus  he  speaks,  ver.  I. 

"POR  this  Melchizedek,  king  of  Sa- 
lem, priest  of  the  most  high  God, 
who   met   Abraham  returning   from 


the  slaughter  of  the  kings,  and  bless- 
ed him  ;  2  To  whom  also  Abraham 
gave  a  teiitli  part  of  all  :  first  being, 
by  interpretation,  King  of  righteous- 
ness, and  after  that  also  King  of 
Salem,  wliith  is.  King  of  peace;  3 
Without  father,  without  mother, 
without  descent,  having  neither  be- 
ginning of  days,  nor  end  of  life;  but, 
made  like  unto  the  Son  of  (iod,  abid- 
eth  a  priest  continually. 

Here  observe,  1.  The  person  spoken  of 
described  by  his  name,  Melchizedek.  Some 
take  this  Melchizedek  to  be  Shem,  the  son 
of  Noah  ;  but  this  cannot  be,  because  his 
genealogy  is  exactly  set  down  by  Moses. 
Others  lake  him  to  be  one  of  the  posterity  of 
Japhet,  the  father  of  the  Gentiles :  in  the 
midst  of  these  sinners  above  others,  was 
Melchizedek  raised  up  as  an  illustrious  type 
of  Christ,  the  promised  Messiah.  See  here 
how  God  can  raise  up  instruments  for  his 
service,  and  unto  his  glory,  when,  where, 
and  how  he  pleaseth.  And  learn  hence. 
That  this  signal  prefiguration  of  Christ,  in 
the  nations  of  the  world,  at  the  same  time 
when  Abraham  received  the  promises  for 
himself  and  his  posterity,  gave  a  pledge  and 
assurance  of  the  certain  future  call  of  the 
Gentiles  unto  an  interest  in  him,  and  parti- 
cipation of  him.  Observe,  2.  Melchizedek 
is  here  described  by  his  office ;  he  was  king 
of  Salem,  and  a  priest  of  the  most  highGod  ; 
yea,  the  first  that  was  so  by  special  institu- 
tion, and  separated  to  the  office  by  God's 
approbation  ;  none  went  before  him,  and 
none  succeeded  him  in  his  office.  Here  note. 
That  the  first  personal  instituted  type  of 
Christ  was  Melchizedek,  as  priest ;  for  in 
his  kingly  office  he  was  not  so  directly  ty- 
pical of  Christ.  There  were  moral  types  of 
Christ's  person  before  Melchizedek,  as  Adam, 
Abel,  and  Noah,  which  represented  him  la 
sundry  things :  but  the  first  person  who 
solemnly  designed  to  represent  Christ  by 
what  he  was  and  did,  was  Melchizedek  the 
priest ;  teaching  us,  that  the  foundation  of 
all  that  the  Lord  Christ  had  to  do  in  and 
for  the  church,  was  laid  in  his  priestly  office, 
whereby  he  made  atonement  and  reconci- 
liation for  sin :  Melc/uzcdek,  Idn^  of'Salet/i, 
and  priest  of  the  vwst  hi^h  God.  Ob- 
serve, 3.  He  is  described  by  several  actions 
and  circunrvslances  : — 1.  Be  met  Abraham 
returning  fVDm  the  slaughter  of  the  kings. 
This  meeting  of  Melchizedek  and  Abraham, 
after  Abraham  had  gotten  the  victory  over 


Gl-2 


all  his  adversaries,  was  a  type  and  represen- 
tation of  the  glorious  meeting  of  Christ  and 
his  church  at  the  last  day :  then  he  will 
bring  out  of  his  stores  in  heaven  for  their 
eternal  refreshment,  as  Melchizedek  brought 
forlh  bread  and  wine  to  refresh  Abraham 
returning  from  the  slaughter  of  the  kings. 
2.  He  blessed  him.  Gen.  xiv.  19.  And 
Melchizedek  said,  Blessed  be  Abraham  of 
the  most  high  God,  possessor  of  heaven 
and  earth.  Sacerdotal  blessings  were  au- 
thoritative, and  that  by  special  institution. 
In  this  blessingof  Abraham  by  Melchizedek, 
ail  believers  are  virtually  blessed  by  Jesus 
Christ :  Melchizedek  represented  Christ  in 
what  he  then  did,  and  Abraham  represented 
all  his  believing  posterity,  in  what  he  then 
received.  3.  Another  sacerdotal  act,  or  ex- 
ercise of  priestly  power,  ascribed  to  Melchi- 
zedek, is,  that  he  received  of  Abraham  tithes 
of  all ;  the  one  paid  them  in  a  way  of  duty, 
the  other  received  them  in  a  way  of  office. 
Note  here.  The  antiquity  of  tythes,  and  how 
very  ancient  they  were :  they  were  paid  in 
Abraham's  time,  long  before  the  ceremonial 
law,  and  therefore  cannot  be  said  to  be 
Jewish  and  Levitical.  The  Patriarchs  before 
the  law,  the  Jews  under  the  law,  and  the 
christians  in  times  of  the  gospel,  have  all 
paid  this  proportion  j  from  whence  some 
have  concluded,  that  as  the  seventh  part  of 
our  time,  so  the  tenth  part  of  our  goods  and 
estates,  were  given  to  God  from  the  begin- 
ning, as  lord  of  all  our  time,  and  proprietor 
of  all  our  estate. 

Whatsoever  wereceivesignallyfromGod, 
in  a  way  of  mercy,  we  ought  to  return  a 
proportion  of  it  to  him  in  a  way  of  duty.  It 
IS  a  certain  sign  that  a  man  has  not  engaged 
God  in  getting  an  estate,  when  he  will  not 
entitle  him  to  any  portion  of  it  when  it  is 
gotten.  Observe,  4.  The  apostle  proceeds 
unto  other  instances  in  the  description  of 
Melchizedek,  wherein  he  was  made  like  unto 
the  Son  of  God,  ver.  3.  Without  father, 
•without  mother,  without  descent,  having 
veither  beginning  of  days  nor  end  of  life. 
Which  expressions  must  not  be  understood 
absolutely  but  tropically  ;  not  of  Melchize- 
dek as  a  man,  but  as  a  priest ;  for  as  a  man, 
he  had  certainly  both  father  and  mother, 
though  not  recorded  in  scripture;  he  was 
assuredly  born,  and  did  no  less  certainly  die 
than  other  men  :  but  neither  his  beginning 
of  days  nor  end  of  life,  are  registered  and 
rehearsed,  that  he  might  be  the  fitter  type  of 
Christ,  concerning  whom  it  is  said.  Who  can 
declare  his  generation  ?  But  though 
Melchiz(?dek,  as  a  man,  had  father  and  mo- 


HEBREWS.  Chap.  VIL 

ther,  yet  as  a  priest  he  had  no  predecessor 
nor  successor ;  no  predecessor  from  whom 
he  might  by  birth  receive  his  sacerdotal 
power ;  no  successor,  who  derived  his  priest- 
hood from  him.  Now  herein  also  was 
Melchizedek  an  illustrious  type  of  Christ, 
who  derived  his  priesthood  from  no  mortal 
predecessor,  but  immediately  from  his 
heavenly  Father ;  neither  will  he  transmit  it 
to  any  successor,  but  when  all  enemies  are 
subdued  he  shall  resign  his  priesthood,  to- 
gether with  his  kingdom,  to  God  the  Fa- 
ther, who  gave  him  both.  Observe,  5.  What 
is  here  asserted  concerning  Melchizedek; 
namely,  that  he  abideth  a  priest  for  ever  ; 
that  is,  things  are  so  related  concerning  him 
in  scripture,  as  that  there  is  no  mention  of 
the  ending  of  the  priesthood  of  his  order. 
We  read  of  no  resignation  of  his  office,  or  of 
the  succession  of  any  person  to  him  there- 
in ;  and  thus  he  remaineth  a  priest  for 
ever.  This  was  that  which  our  apostle  did 
principally  design  to  confirm  from  hence, 
namely,  that  there  was  in  the  scripture,  be- 
fore the  institution  of  the  Aaronical  priest- 
hood, a  representation  of  an  eternal  and  un- 
changeable priesthood,  to  be  introduced  in 
the  church,  which  he  demonstrates  to  be 
that  of  Jesus  Christ,  of  which  Melchizedek's 
priesthood  was  a  type. 

4  Now  consider  how  great  this 
man  was,  unto  whom  even  the  pa- 
triarch Abraham  gave  the  tenth  of 
the  spoils. 

These  words  are  the  apostle's  application 
of  what  was  before  discoursed  ;  by  compar- 
ing Melchizedek's  excellency  with  Abra- 
ham's, he  shows  Christ's  excellency  above 
Melchizedek's,  and  then  calls  upon  them  to 
consider  this.  Consider  how  great  tliis  man 
was.  It  will  be  fruitless,  and  to  no  advan- 
tage, to  propose  and  declare  the  most  im- 
portant truths  of  the  gospel,  if  those  unto 
whom  they  are  proposed  do  not  dili- 
gently inquire  into  them,  and  duly  ponder 
and  consider  of  them.  The  Hebrews  are 
here  called  upon  to  consider :  But  what  ? 
and  whom  ?  Why,  who  Melchizedek  was, 
and  how  great  a  man  he  was.  Note  here. 
That  the  greatness  of  Melchizedek  did  not 
respect  either  the  endowments  of  his  person, 
or  the  largeness  of  his  dominion,  or  his 
riches  and  wealth,  (in  which  sense  some  are 
said  to  be  great  in  scripture.)  But  he  is 
pronounced  great  with  respect  to  his  office, 
and  in  regard  of  his  nearness  to  God  on 
that  account,  as  also  in  his  representing  our 
Lord  Jesus  Christ.     Observe  farther,  The 


Chap.  VII. 


HEBREWS. 


613 


proof  here  given  of  the  greatness  of  Mel- 
cliizedek,  in  that  no  meaner  a  person  than 
Abraham,  than  Abraham  the  patriarch,  did 
give  the  tenth  part  of  the  spoils  unto  him. 
I  Jereretnarl<,  that  not  withstand  mg  the  highest 
advantages  and  privileges  wtiich  Abraham 
was  possessed  of,  which  rendered  him  al- 
most adored  by  his  posterity,  yet  when  the 
meanest  duty  was  presented  to  him,  he  rea- 
dily complied  with  it.  The  highest  privi- 
leges neither  can  nor  ought  to  exempt  any 
person  from  the  performance  of  the  niean- 
tst  duty.  Duty  is  our  liighest  honour  and 
chiefest  advantage  ;  but  privileges,  promo- 
tions, dignities,  and  exaltations,  may  be- 
come snares,  and  end  in  the  ruin  of  men's 
souls.  When  a  person  is  dignified  and  ad- 
vanced in  the  church,  if  thereby  he  thinks 
himself  exempted  from  the  ordinary  ser- 
vice of  the  ministry,  he  is  guilty  of  horrid 
pride  and  ingratitude  ;  but  if  he  farther  in- 
dulge himself  in  a  course  of  idleness,  sloth, 
sensuality,  and  worldliness,  these  are  crimes 
unpardonable,  and  want  a  name  to  express 
them. 

5  And  verily  they  that  are  of  the 
sons  of  Levi,  who  receive  the  office 
of  the  priesthood,  have  a  cointnand- 
inent  to  take  tithes  of  the  people  ac- 
cordine  to  tlic  law,  tliat  is,  of  their 
brethren,  thoiiwh  they  come  out  of 
the  loins  of  Abraham  :  6  But  he, 
whose  descent  is  not  counted  from 
tliem,  received  tithes  of  Abraham, 
and  bJesscd  him  that  had  the  pro- 
mises. 7  And  without  all  contra- 
diction the  less  is  blessed  of  the 
better. 

Still  the  apostle  goes  on  to  give  Melchize- 
dek  the  preference  above  Abraham,  and 
from  thence  to  infer,  that  Christ,  whom  Mel- 
chizedek  typified,  was  much  more  excellent 
than  Abraham,  and  all  the  Lcvitical  priests 
which  sprang  from  him.  The  argument 
lies  thus  :  "  The  law  allowed  Aaron  and 
the  other  priests  to  take  tithes  of  their  bre- 
thren that  sprung  from  Abraham  :  butMel- 
chizedek  received  tithes  from  Abraham, 
who  was  none  of  his  people,  yea,  and 
blessed  Abraham  also,  which  is  a  demon- 
stration that  he  was  greater  than  Abraham  ; 
and  consequently  it  is  evident,  that  Christ 
is  greater  than  the  Jewish  priests  :  to  bless 
authoritatively  is  an  act  of  superiority  ; 
now  Melchizedek  blessed  Abraham,  he 
is  therefore  greater  than  Abraham  ;  be- 
cause he  that  blessed   is  greater  than  he 


whom  he  blesseth."  Beiiold  here  the  ex- 
cellency of  (he  office  of  God's  ministers, 
namely,  to  bless  the  people  in  God's  name  : 
they  bless  authoritatively,  and  bless  de- 
claratively,  they  bless  optalively.  God 
help  them  to  take  heed,  lest  by  their  mis- 
carriages they  prove  a  snare  and  a  curse 
unto  them  whom  Ihey  ought  to  bless. 

8  And  here  men  that  die  receive 
tithes  ;  but  there  he  rccciveth  them,  of 
whom  it  is  witnessed  that  he  liveth. 

Our  apostle  still  carrieth  on  the  same  ar- 
gument, proving  Melchizedek's  prieitiiood 
to  surpass  and  excel  the  Aaron ical  and  Le- 
vitical  priesthood,  in  the  immortality  of  it : 
as  the  less  is  blessed  of  the  greater,  so  is  that 
which  is  immortal  greater  and  better  than 
what  is  mortal ;  but  such  is  Melchize- 
dek and  his  order  of  priesthood.  Indeed 
in  (he  Levitical  order  of  priesthood,  though 
tlie  priests  be  superior  to  the  people,  and 
take  tithes  of  them,  yet  they  do  die  as  well 
as  the  people  :  But  we  read  not  a  word  of 
Melchizedek's  death,  he  is  a  priest  for  ever; 
that  is,  he  did  typically  prefigure  Christ, 
who  doth  properly  and  indeed  live  forever. 
Melchizedek  ever  lives  secundum historiani, 
Christ  secundum  veritatem.  Learn  hence. 
That  the  life  of  the  church  depends  upon 
the  everlasting  life  of  Jesus  Christ :  he  liv- 
elh  for  ever,  when  ministers  die  or  have 
their  mouths  stopped.  This  great  High- 
priest  lives,  upon  whom  the  life  and  pre- 
servation, the  continuance  and  salvation,  of 
the  church  does  depend  :  Here  men  die 
i/iitt  receive  tithes.  Note,  from  their 
mortality.  That  in  the  outward  adminis- 
tration of  God's  worship,  he  is  pleased  to 
make  use  of  the  ministry  of  frail,  mortal, 
and  dying  men.  Zach.  i.  5.  The  prophets, 
do  they  live  fjr  ever  ?  Hereby  it  does 
evidently  appear,  that  it  is  the  power  of 
God,  and  nothing  else,  which  gives  efficacy 
and  success  to  all  gospel-administrations, 
2  Cor.  IV.  7.  We  have  this  treasure  in 
earthen  vessels,  that  the  excellency  of  the 
power  7nay   be  of  God,  and  not  oj  us. 

9  And  as  I  may  so  say,  Levi  also, 
who  receiveth  tithes,  paid  tithes  in 
Abraham.  10  For  he  was  yet  in 
the  loins  of  his  father,  when  Melchi- 
zedek met  him. 

By  Levi  here  we  are  to  understand  the 
Levifes,  or  the  Levitical  priesthood  ;  they 
being  in  Abraham's  loins,  are  said  to  pay 
tithes  in  Abraham  to  IMelchizedek,  which 
the  apostle  produces  as  an  evidence,  that 


614 


HEBREWS. 


Chap.  VII. 


Melcliizedek  is  superior  to  the  Leviles,  and 
greater  than  they  ;  and  consequently  that 
Christ,  whom  Melchizedek  did  typify,  must 
needs  be  more  excellent  than  they  also. 
The  argument  runs  thus  :  "  They  who  re- 
ceive tithes  of  others,  are  certainly  supe- 
rior to  them  of  whom  they  do  receive  them  ; 
but  Melchizedek  received  lithes  ot'Abraliam, 
and  of  Levi  in  Abraham's  loins  ;  therefore 
he  is  superior  to  them,  and  of  a  more  excel- 
lent order  than  they :  which  is  the  great 
truth  he  had  been  so  industriously  proving." 


and  contingent,  but  absolutely  needful,  in 
regard  of  the  imperfection  and  inability  of 
the  Levitical  priesthood  to  effect  any  such 
thing.  Learn  hence,  That  the  promulgation 
of  the  gospel,  and  the  institution  of  Chris- 
tianity, did  abrogate  the  Levitical  law,  and 
made  it  of  no  force.  This  might  be  the 
reason  why  God  did  not  only  by  the  death 
and  sacrifice  of  Christ,  the  great  High- 
priest,  abolish  the  Levitical  pritslhood,  but 
also  destroyed  the  lemple  itself,  where  he  had 
put  his  name,  and  never  suffered  it  to  be  re- 


-_    ,^^,        -  -      .  ,  built;  denoting  thereby  the  ulter  abolition 

11  It  therefore  perfection  were  by  of  the  Levitical  priesthood,  and  the  total 

the  Levitical  priesthood,  (for  under  abrogation  of  the  ceremonial  law. 

it  the  people  received  the  law,)  what 


farther  need  was  there  that  anotfier 
priest  should  rise  after  the  order  of 
Melchized-ek,  and  not  be  called  after 
the  order  of  Aaron  ?  12  For  the 
priesthood  being  changed,  there  is 
made  of  necessity  a  change  also  of 
the  law. 

If  perfection,  that  is,  a  perfect  expiation 
and  remission  of  sin,  could  have  been  made 
by  the  sacrifice  which  the  legal  priests  offer- 
ed, there  should  then  have  been  no  need 
that  God  should  institute  a  priest  of  another 
and  more  excellent  order,  namely,  his  own 
Son,  to  be  a  priest  after  Melchizedek's  order, 
and  not  after  the  order  of  Aaron.  Where 
note.  That  perfection  is  denied  the  Levitical 
priesthood,  and  ascribed  to  the  priesthood 
of  Christ.  To  perfect  sinful  man,  is  to  free 
him  from  the  guilt  of  sin,  and  from  the 
direful  and  dismal  consequences  of  sin,  and 
to  make  him  righteous  and  holy,  capable 
of  communion  with  God,  both  here  and 
hereafter.  Now  this  the  Levitical  priest- 
hood could  not  do.  But  Jesus  Christ 
has  bi)  one  offering  perfected  for  ever 
them  that  are  sanctified,  chap.  x.  14. 
Thus  the  apostle  infers  the  necessity  of 
changing  the  priesthood  :  and  next,  he  tells 
us,  verse  12,  That  the  change  of  the  Le- 
vitical priesthood  necessarily  draweth  along 
with  it  a  change  of  the  Levitical  law,  and 
the  legal  dispensation  of  the  covenant  of 
grace  ;  for  the  Levitical  priesthood  and  the 
Levitical  law  do  both  stand  and  fall  toge- 
ther :  The  priesthood  being  changed, 
there  is  made  of  necessitt/  a  change  also 
of  the  law.  By  the  changing  of  the  priest- 
hood, understand  the  abolition  of  it  ;  by 
the  change  of  the  law,  understand  the 
abrogation  of  it  ;  by  the  word  necessitt/, 
understand  that  the  change  was  not  casual 


13  For  he  of  whom  these  things 
are  spoken,  pertaineth  to  another 
tribe,  of  which  no  man  gave  attend- 
ance at  the  altar.  14  For  it  is  evi- 
dent, that  our  Lord  sprang  out  of 
Juda  ;  of  which  tribe  Moses  spake 
nothing  concerning  priesthood, 

In  the  foregoing  verses,  our  apostle  had 
asserted  the  change  of  the  priesthood,  and 
therewith  the  changing  of  the  law.  In 
these  verses  he  proves  it  by  the  translation 
of  the  priesthood  to  another  tribe,  namely, 
from  Levi  to  Judah.  The  Levitical  priest- 
hood was  confined  to  one  certain  tribe, 
that  of  Levi,  and  to  one  certain  family,  that 
of  Aaron  :  whence  it  follows,  that  the  tribe 
being  changed,  and  God  having  instituted 
a  priest  of  another  tribe,  the  priesthood 
must  be  changed  also.  Now  it  being 
evident,  that  Christ  sprang  not  of  the 
tribe  of  Levi,  but  out  of  Judah,  the  apostle, 
from  the  changing  of  the  tribe,  strongly 
infers  the  change  of  the  priesthood.  Note 
here,  1.  How  it  was  a  fruit  of  the  manifold 
wisdom  of  God,  and  a  very  great  mercy 
and  favour,  to  give  the  law,  but  a  far  great- 
er to  take  it  away.  2.  If  under  the  law, 
the  whole  worship  of  God  did  so  depend 
on  the  priesthood,  that  that  failing,  the 
whole  worship  was  to  cease,  as  being  no 
more  acceptable  to  God,  how  much  more 
will  all  worship  under  the  New  Testament 
be  rejected  by  him,  if  there  be  not  a  due 
regard  therein  to  our  Lord  Je>us  Christ,  as 
the  great  and  only  High-priest  of  his 
church. 

15  And  it  is  yet  far  more  evident : 
for  that  after  the  similitude  of  Mel- 
chizedek there  ariseth  anotiier  priest, 
10  Who  is  made,  not  after  the  law 


Chap.  VII. 


HEBREWS. 


015 


of  a  carnal  commaiKlment,  but  after 
the  power  of  an  endless  life.  17 
For  he  testirtctli,  Thou  art  a  priest 
for  ever  after  tlie  order  of  Mel- 
chizedek. 

The  Aaron ical  priesthood  was  to  be 
chanfied,  and  consequently  the  whole  law 
of  ordinances  that  (kpeiided  tliereupon,  and 
that  the  time  was  now  come  wherein  this 
change  was  to  be  made,  is  the  grand  truth 
which  our  apostle  here  designs  the  confir- 
mation of ;  it  being  indeed  that  truth 
whereinto  our  faith  of  the  acceptance  of 
evangelical  worship  is  resolved  :  and  ac- 
cordingly he  gives  a  farther  proof  of  the 
change  of  the  priesthood  from  the  difTerent 
manner  of  the  priest's  consecration.  Thus 
the  Levitical  priest  was  set  apart  to  his  of- 
fice by  a  number  of  carnal  rites  and  out- 
ward ceremonies,  which  the  law  prescribed 
to  be  used  at  the  consecration  of  Aaron 
and  his  sons,  who  were  pi  ified  with  water, 
anointed  with  oil,  sprinkled  with  blood, 
clothed  with  priestly  vestments,  initiated 
with  sacrifices,  administered  in  an  earthly 
tabernacle  and  temple.  But,  says  our  apos- 
tle, the  evangelical  or  gospel  High-priest, 
Christ  Jesus,  was  not  constituted  thus,  or 
made  a  priest  with  such  carnal  rites  and 
outward  ceremonies,  but  uifJi  the  pow- 
er of  an  cridliss  life  :  that  is,  he  was 
consecrated  a  priest  by  the  power  of  the 
Holy  Ghost,  having  an  immortal  life  suita- 
ble to  his  priesthood,  and  authority  to  give 
eternal  life  to  as  many  as  depend  upon  the 
benefit  Of  his  sacrifice  and  satisfaction  -. 
He  was  made,  not  after  the  law  of  a  car- 
nal commandmeut,  (with  corporal  cere- 
mony and  carnal  duration,)  hut  after  the 
spiritual  power  of  an  endless  life.  Learn 
hence.  That  all  the  outward  ceremony 
■which  seemed  to  be  wanting  unto  Christ, 
in  his  entrance  into  his  priestly  office,  was 
on  account  of  his  greater  glory.  Aaron 
was  made  a  priest  with  great  outward  so- 
lemnity, Christ  with  none  at  all ;  yet  all 
Aaron's  ceremonial  glory  was  nothing,  in 
comparison  of  that  excellent  glory  which 
accompanied  those  invisible  acts  of  divine 
authority,  wisdom,  and  grace,  which  com- 
municated Christ's  office  unto  him. 

18  For  there  is  verily  a  disannul- 
ling of  the  commandment  going  be- 
fore, for  the  weakness  and  unprofit- 
ableness thereof.  19  For  the  law 
made  nothing  perfect ;  but  the  bring- 


ing: in  of  a  better  hope  did;  by   the 
which  we  draw  nigh  unto  God. 

Now  the  apostle  comes  to  declare,  that 
the  Levitical  priestliood  l)eing  abolishe<l,nnd 
the  ceremonial  law  abrogated,  the  whole 
state  of  the  church,  and  'the  solemn  wor- 
ship of  God  therein,  must  necessarily  be 
changed  also.  This  he  foresaw  would  be  a 
mighty  surprisal  to  the  generality  of  the  He- 
brews, to  hear  that  they  must  quit  all  their 
concern  and  special  interest  in  the  law  of 
Moses  ;  and  therefore  he  assigns  a  double 
reason  tor  the  abrogation  and  disannulling 
of  that  law;  namely,  the  weakness  and  un- 
profitableness thereof,  ver.  18.  There  is  a 
disannulling  of  the  commandment,  for 
the  weakness  and  unprofitableness  thereof". 
Not  that  the  law  was  weak  in  itself,  or  un- 
profitable to  the  end  for  which  God  made 
it,  namely,  to  lead  them  to  Christ ;  but 
weak  and  unprofitable  for  justification  and 
salvation.  They  expected  expiation  of  sin, 
sanctification,  and  holiness,  by  if,  without 
any  regard  to  Christ  and  his  sacrifice,  by 
whom  alone  it  could  be  obtained.  These 
things  the  law  could  not  affect  in  its  best 
estate  ;  how  vain  was  it  then  for  the  Jews 
to  expect  them  when  it  was  abolished  ! 
Observe,  next.  How  the  apostle  proves  the 
law  to  be  weak  and  unprofitable  ;  namely, 
because  it  made  nothing  perfect.  The 
law,  that  is,  the  whole  system  of  Mosaical 
ordinances,  the  legal  covenant,  made  no- 
thing perfect  ;  that  is,  no  person,  how 
strictly  soever  he  observed,  could  be  justi- 
fied and  saved  by  it,  it  could  not  of  itself 
cleanse  from  sin,  reconcile  us  to  God,  jus- 
tify our  persons,  sanctify  our  natures,  and 
procure  salvation  for  us.  Observe,  lastly. 
Though  the  ceremonial  law  made  nothing 
perfect,  yet  the  gospel  law,  called  here  a 
hetter  hope,  because  the  promises  of  it  are 
a  good  ground  of  hope,  has  efficacy,  power, 
and  virtue,  to  do  all  those  things  for  us,  and 
by  it  we  have  freedom  of  access  to  God. 
The  law  made  nothing  perfect,  hut  the 
bringing  in  of  a  better  hope,  whereby  we 
draw  nigh  to  God.  Learn  hence,  1. 
That  the  law  could  not  justify  or  sanctify 
any  person,  nor  make  him  perfect,  by  re- 
conciling him  to  God,  and  procuring  sal- 
vation for  him.  Learn,  2.  That  believers 
of  old,  who  lived  under  the  law,  did  not  live 
upon  the  law,  but  upon  the  hope  of  Christ, 
or  Christ  hoped  lor;  could  justification  and 
salvation  have  been  had  any  other  way,  or 
by  any  other  means,  Christ's  coming  had 
been   needless,   and   his    death    in    vain. 


616 


HEBREWS. 


Chap.   VII. 


Learn,  3.  That  the  introduction  of  a  better 
hope  by  the  gospel,  after  a  sufficient  dis- 
covery made  of  the  weakness  and  insuf- 
ficiency of  the  law,  did  make  ail  tilings  per- 
fect, or  bring  the  church  to  that  state  of 
consummation,  which  was  designed  unto 
it.  Learn,  4.  That  when  all  mankind 
were  at  an  inconceivable  distance  from  God, 
it  was  infinite  condescension  of  grace  to  ap- 
point his  own  Son,  who  was  the  blessed 
hope  of  the  saints  under  the  old  Testament, 
to  be  the  only  way  and  mean  of  our  ap- 
proaching unto  him.  When  the  law  jnade 
nothing  perfect,  the  bringing  in  of  a  better 
hope  did,  by  which  we  draw  nigh  unto 
God. 

20  And  inasmuch  as  not  without 
an  oath  he  was  made  priest,  21 
(For  those  priests  were  made  with- 
out an  oath  ;  but  this  with  an  oath, 
by  him  that  said  unto  him.  The  Lord 
sware,  and  will  not  repent,  Thou  art 
a  priest  for  ever,  after  the  order  of 
Melchizedek  :)  22  By  so  much  was 
Jesus  made  a  surety  of  a  better  tes- 
tament. 

Our  apostle  has  not  yet  done  with  his  se- 
veral arguments  to  prove  the  transcendant 
excellency  of  Christ's  priesthood  above  that 
of  Aaron's ;  his  argument  in  the  verses  now 
before  us  lies  thus :  He  that  is  made  an  un- 
changeable priest  by  the  oath  of  God,  is  a 
better,  greater,  and  more  excellent  priest, 
than  any  made  so  without  it.  But  whereas 
the  Levitical  priests  were  made  without  an 
oath,  by  a  law  changeable  at  the  will  of  the 
lawgiver  ;  Jesus  Christ  was  made  a  priest 
by  the  unchangeable  oath  of  God.  The 
Lord  sware,  and  will  not  repent,  thou  art 
a  priest  for  ever.  Learn  hence.  That  no- 
thing was  wanting  on  the  part  of  God,  that 
might  either  give  eminency  and  glory,  or 
stability  and  efficacy,  to  the  priesthood  of 
Christ :  this  was  both  due  to  the  glory  of  his 
person,  and  also  needful  to  encourage  and  se- 
cure the  faith  of  the  church.  Learn,  2.  That 
Jesus  Christ  our  great  High-priest,  being 
initiated  into  his  office  by  the  oath  of  God, 
his  priesthood  is  liable  to  no  alteration,  suc- 
cession, or  substitution :  But  the  church 
may  continually  draw  nigh  to  God,  in  full 
assurance  of  his  meritorious  satisfaction  and 
prevailing  intercession,  and  receive  from 
thence  a  solid  foundation  of  peace  and  con- 
solation :  Bi/  so  much  was  Jesus  made  a 
surety  of  a  better  testament.  Observe 
here,  L  The  title  given  the  gospel  covenant ; 


it  is  here  called  a  better  testament :  better, 
not  for  substance,  but  for  clearness  :  for  sub- 
stance, the  old  covenant  dispensation  and 
the  new  are  the  same  ;  but  the  latter  is  niade 
more  clear,  more  free,  more  full,  more  surely 
ratified,  by  the  death  of  Christ,  and  accom- 
panied with  a  more  mighty  operation  of  the 
Spirit  of  God.  Observe,  2.  The  tide  here 
given  to  Christ;  he  is  the  surety  of  a  better 
testament.  Our  surety,  because  our  sacri- 
fice. The  S'ocinians  own  Christ  to  be  the 
surety  of  the  covenant,  in  respect  of  his  holy 
life  and  exemplary  death,  sealing  it  as  a  tes- 
timony by  his  blood  ;  but  deny  him  to  be 
a  surety  in  respect  of  his  satisfaction,  merit, 
and  intercession.  But  alas!  as  our  sinful 
condition  requires  a  mediator  of  redemption, 
so  our  changeable  condition  requires  a  me- 
diator of  intercession  :  and,  blessed  be  God, 
he  has  appointed  one  for  both,  even  his  own 
and  only  Son,  who  is  the  surety  of  a  better 
testament.  Learn  thence,  That  the  Lord 
Jesus  was  not  only  made  a  surety  on  God's 
part  to  us,  to  assure  us,  that  the  promise  of 
the  covenant  on  his  part  should  be  perform- 
ed, but  was  also  a  surety  on  our  part,  to 
furnish  us  with  that  grace  and  assistance 
which  shall  enable  us  to  do,  answer,  and 
perform,  all  that  is  required  on  our  part, 
that  we  may  enjoy  the  benefit  of  the  cove- 
nant, grace  here,  and  glory  hereafter. 
Christ  has  undertaken  as  surety  of  the  cove- 
nant, first,  to  satisfy  for  sin,  by  offering 
himself  as  a  propitiatory  sacrifice;  and  next, 
to  furnish  forth  such  a  sufficiency  of  grace 
to  enable  for  the  fulfilling  the  conditions  of 
the  gospel  covenant.  Thus  was  Jesus  the 
surety  of  this  better  covenant. 

23  And  they  truly  were  many 
priests,  because  they  were  not  suf- 
fered to  continue  by  reason  of  death  : 
24  But  this  man,  because  he  con- 
tinueth  ever,  hath  an  unchangeable 
priesthood. 

Now  our  apostle  is  come  to  his  last  argu- 
ment, by  which  he  proves  the  excellency 
of  Christ's  priesthood  above  that  of  Aaron. 
The  Levitical  priests,  he  says,  were  many 
and  mortal ;  their  mortality  was  the  cause 
of  their  multitude :  they  were  cut  otT  by 
death,  and  succeeded  one  another ;  but 
Christ  is  the  one  and  the  same  to  his  church, 
yesterday,  to-day,  and  for  ever;  he  had  no 
partner,  has  no  successor,  but  executes  an 
everlasting  unchangeable  priesthood  in  his 
own  person.  Note  here,  \.  That  the  mul- 
tiplication of  priests,  particularly  of  high- 
priests,  under  the  legal  dispensation,  was  a 


Chap.  VII. 


HEBREWS. 


(517 


manifest  evidence  of  the  imperfection  of 
it ;  from  Aaron  the  first  high-priest,  unto 
Phineas  the  last,  who  was  destroyed  wiih 
the  temple,  are  reckoned  fourscore  and 
three  high-priests  who  succeeded  one  ano- 
ther ;  of  these,  thirteen  are  said  to  hve 
under  the  tabernacle,  eighteen  under  the 
first  temple  built  by  Solomon,  and  all  the 
rest  under  the  second  temple ;  the  ground 
of  which  nuiltiplication  of  priests  was  this, 
because  they  were  not  suffered  to  con- 
tinue by  reason  of  death.  Learn,  1.  That 
the  priesthood  of  Christ,  as  unchangeably 
exercised  in  his  own  person,  is  perpetual  : 
and  its  perpetuity  is  a  principal  part  of 
the  glory  of  that  office.  He  coiit/iiuet/t 
for  ever,  having  an  unchangeable  priest- 
hood. Quest.  But  did  not  Christ,  our 
great  High-priest,  die  as  well  as  Aaron, 
and  other  high-priests;  Ans.  Yes,  he 
died  as  a  priest,  they  died  from  being 
priests :  he  died  as  a  priest,  because  he  was 
also  to  be  a  sacrifice.  The  apostle  doth  not 
say,  that  he  did  not  die,  but  that  he  always 
abideth  ;  he  abode  a  priest  even  in  the  state 
of  death,  and  after  his  resurrection  he  be- 
came immortal,  never  to  die  more  ;  he  ever 
liveth,  he  dieth  no  more.  Death  has  no 
more  dominion  over  him.  See  how  he  de- 
scribes himself.  Rev.  i;  18.  I  am  he  that 
liveth,  and  was  dead :  and  behold  I  am 
alive  for  evermore ;  and  have  the  keys  of 
hell  and  death. 

25  Wherefore  he  is  able  also  to 
save  them  to  the  uttermost  that 
come  unto  God  by  him,  seeing  he 
ever  liveth  to  make  intercession  for 
them. 

These  words  are  a  comfortable  inference 
and  conclusion,  which  our  apostle  draws 
from  his  preceding  discourse  concerning  the 
eternity  and  unchangeableness  of  Christ's 
priesthood  ;  seeing  he  lives  for  ever,  he  is 
therefore  able  to  save  to  the  uttermost,  and 
that  for  ever.  Observe  here,  1.  The  com- 
plete power  and  ability  of  Jesus  Christ  to 
save  sinners  asserted  :  He  is  able  to  save,  and 
that  to  the  uttermost;  that  is,  completely 
and  everlastingly.  Learn  hence.  That  what- 
ever difficulties  lie  in  the  way  of  salvation, 
and  whatever  oppositions  do  rise  against  it, 
either  with  respect  to  the  guilt  of  sin,  or  to 
the  power  and  dominion  of  it,  the  Lord 
Jesus  Christ  is  able,  by  virtue  of  his  sacerdo- 
tal office,  and  in  the  exercise  of  it,  to  carry 
on  the  work  through  them  all  unto  eternal 
perX'clion:  such  is  the  dignity  of  his  per- 


son, such  is  the  sufficiency  of  the  satisfac- 
tion, that  he  expiates  the  guilt  of  sin  uni- 
versally and  perpetually.  Observe,  2.  The 
character  and  description  given  of  the  per- 
sons whom  Jesus  Christ  thus  perfectly  and 
eternally  saves:  such  as  come  unto  God  by 
him  ;  those,  all  those,  and  only  those,  whom 
God  will  save,  are  such  as  come  unto  him 
for  salvation  by  and  tlirough  our  Lord  Jesus 
Christ  as  Mediator.  Oh,  liow  injurious  then 
are  they  to  their  own  souls,  who  sit  down 
desponding,  either  under  the  guilt  or  under 
the  power  of  their  sins,  and  conclude  them 
either  so  great  that  they  cannot  be  pardoned, 
or  so  strong  that  they  can  never  be  vanquished 
or  overcome !  Observe,  3.  The  reason  of 
this  power  and  ability  in  Christ  to  save  sin- 
ners to  the  uttermost  assigned  :  and  that  is, 
the  eternity  of  his  priesthood,  the  perpetuity 
and  prevalency  of  his  intercession  :  Seeing 
he  ever  liveth  to  make  intercession  for 
them.  Here  note,  \.  The  state  and  condi- 
tion of  Christ  as  an  high-priest,  He  ever 
liveth.  He  is  always  living  in  heaven  a 
threefold  life.  \.  The  eternal  life  of  God  in 
his  divine  nature;  this  he  liveth  in  himself. 
2.  A  life  of  inconceivable  glory  in  his  hu- 
man nature :  this  is  a  life  which  he  liveth 
for  himself.  3.  A  mediatory  life  in  heaven  ; 
and  this  he  lives  for  us.  Note,  2.  What  he 
doth  as  an  high-priest  in  that  state  and  con- 
dition. He  rnaketh  intercession  for  us. 
Learn,  That  the  Lord  Jesus  Christ  ever 
liveth  to  make  intercession  with  his  Father  in 
heaven,  on  thebehalf  of  all  penitent  believers 
here  on  earth.  We  are  not  to  conceive  of 
Christ  as  an  intercessor  with  his  Father  in 
heaven,  in  such  an  humble  supplicating 
manner  as  when  here  upon  earth,  with  knees 
bended  down,  and  eyes  lifted  up  to  heaven  ; 
this  is  inconsistent  with  his  glorified  state. 
But  it  is  such  a  pleading  and  petitioning 
with  his  Father,  as  is  in  the  nature  of  a 
claim  and  demand  ;  and  it  is  such  a  claim 
and  demand  made  to  his  Father,  as  is  ac- 
companied with  the  presenting  the  memo- 
rials of  his  death  unto  him.  Christ  need 
not  use  his  mouth  to  plead  with  his  Father 
in  heaven  ;  the  bare  showing  of  his  wounded 
body  pleads  prevalently  and  perpetually,  and 
this  intercession  of  Christ  is  a  standing  evi- 
dence of  the  continuance  of  his  iove  and 
care,  his  pity  and  compassion  to  us.  Blessed 
be  God  that  our  great  High-priest,  who 
suffered  for  us,  ever  liveth  in  heaven  to 
make  intercession  for  us. 

26  For  such  an    high-priest  be- 
came us,  who  is  holy,  harmless,  uii- 


618 


HEBREWS. 


Cliiin.  VII r. 


ilefiled,  separate  from   sinners,  and 
made  liigher  than  the  heavens  ; 

Oiiserve  here,  1.  Something  supposed, 
and  necessarily  implied,  namely,  That  if  we 
intend  to  come  unto  God,  we  had  netd  of 
an  111" h- priest  to  encourage  and  enable  us 
thereunto:  Suck  an  high-priest  btcainc  us; 
implying,  that  without  an  tiigh-priest  in  ge- 
neral, we  can  do  nothing  in  this  matter. 
Observe,  2.  The  care  and  kindness  of  God 
jn  providing  for  us,  not  only  an  high-priest, 
but  such  an  high-priest  as  our  coiuiiiioti 
required,  one  that  has  made  atonement  tor 
us,  procured  acceptance,  given  us  assistance, 
preserved  us  in  grace,  and  will  preserve  us 
unto  glory :  behold  the  infinite  wisdom, 
love,  grace,  and  goodness,  of  God,  in  giving 
such  an  high-priest,  as  in  the  qualification 
of  his  person,  the  glory  of  hts  condition, 
and  the  discharge  of  his  office,  was  every 
way  suited  to  deliver  us  trom  a  state  of  apos- 
tasy, sin,  and  misery,  and  to  bring  us  to  him- 
self through  a  perfect  salvation.  Observe, 
3.  The  double  character  given  of  this  high- 
priest  in  his  purity.  1.  Ife  is  holy,  harm- 
less, undefikd,  separate  from  sinners. 
Thus  he  was  in  his  conception,  birth,  life, 
and  death,  never  tainted  or  stained  with  the 
least  sin,  but  both  habitually  and  actually 
more  pure  and  holy  than  any  priest  on  earth, 
or  angel  in  heaven.  2.  In  his  dignity.  He  is 
made  higher  than  the  heavens  ;  advanced 
aboveall  the  inhabitantsofthat  glorious  place, 
where  he  ever  liveth,  and  keeps  his  residence; 
remaining  a  priest  for  ever,  not  to  sacrifice, 
but  to  apply  effectually  his  former  sacrifice 
to  all  believers. 

27  Who  needeth  not  daily  as 
those  high-priests,  to  offer  up  sacri- 
fice, first  for  his  own  sins,  and  then 
for  the  people's.  For  this  he  did 
once,  when  he  offered  up  himself. 

That  is,  *»  As  Jesus  Christ,  our  great 
High-priest,  had  no  sin  of  his  own  to  expi- 
ate, like  other  high-priests,  but  his  business 
was  to  offer  for  our  sins;  so  the  oblation 
and  offering  he  made,  upon  that  account, 
was  not  bullocks  or  rams,  but  himself,  in 
sacrifice,  and  that  once,  and  but  once,  upon 
the  cross,  which  once  offered  sacrifice  was 
abundantly  sufficient  to  take  away  sin ; 
whereas  other  high-priests  offered  for  their 
own  sins,  and  for  the  people's  sins,  and  that 
often,  which  was  a  token  of  their  insuffi- 
ciency and  imperfection."  Learn  hence, 
1.  That  no  sacrifice  could  bring  us  to  God, 
and  save  us  to  perfection,  but  that  wherein 


the  Son  of  God  himself  was  both  priest  and 
offering;  such  an  high-priest  became  us, 
who  offered  himself  once  for  all.  Learn,  2. 
That  the  pertection  of  Christ's  sacrifice 
makes  the  repetition  of  it  needless,  and  the 
often  repealing  of  it  would  argue  the  imper- 
fection both  of  priist  and  sacrifice:  He 
needeth  not  daily  to  offer  up  sacrifice,  for 
this  he  did  once,  -when  he  offered  up  him- 
self 

28  For  the  law  maketh  men  high- 
priests  which  have  infirmity:  but 
the  word  of  the  oath,  which  was 
since  the  law,  maketh  the  Son,  who 
is  consecrated  for  evermore. 

That  is,  the  Levitical  law  appointed  men 
to  be  high-priests  that  laboured  under  infir- 
mities, were  sinners,  and  subject  to  mortality; 
but  the  promise  made  to  Christ,  and  con- 
firmed by  God's  oath  long  since  the  law  was 
given,  maketh  the  Son,  and  none  but  the 
Son,  (who  IS  perfectly  lioly  and  consecrated 
to  this  everlasting  office,)  a  priest^r  ever- 
more.  Learn  hence,  1.  That  there  never 
was  any  more  than  two  sorts  of  priests  in 
the  church  ;  the  one  made  by  the  law,  the 
other  by  the  oath  of  God.  Learn,  2.  That 
the  great  foundation  of  our  faith,  and  the 
main  hinge  whereon  all  our  consolation  de- 
pends, is  this,  that  our  high-priest  is  the 
Son  of  God,  and  his  everlasting  continu- 
ance in  his  ofiice  is  secured  by  the  oath 
of  God. 

CHAP.  VIIL 

Our  apostle  having  proved  the  excellency  of  Christ'* 
priestliood  in  the  former  chapter  ;  he  proceeds  ia 
this  to  show  Ills  faitliful  execution  of  that  liis 
priestly  office,  for  the  good  and  benefit  of  liis 
church;  proving  by  sundry  argumenls,  that  his 
ministry,  as  oi.r  great  High-priest,  is  to  be  pre- 
ferred before  the  Levitical  administration  :  partly, 
witli  respect  to  tlie  place  wliere  lie  ministers, 
which  is  heaven  ;  partly  in  respect  to  the  sacri- 
fice which  he  presents  in  heaven,  his  body,  his 
humanity,  in  which  he  suffered  ;  and  partly  with 
respect  to  that  new  and  belter  covenant,  whereof 
he  is  Mediator.  Concerning  which  he  tJius  speaks 
particularly  in  the  cliapter  before  us. 

TVTOW  of  the  thin2,s  which  we  have 
spoken  this  is  the  sum  :  We 
have  such  an  high-priest,  who  is  set 
on  the  right  iiand  of  the  throne  of 
the  Majesty  in  the  heavens  ;  2  A 
minister  of  the  sanctuary,  and  of  the 
true  tabernacle,  which  the  Lord 
pitched,  and  not  man. 

Observe  here,  1.  The  apostle's  preface,  in 
which  he  doth  briefly  recapitulate  the  sum 
and  substance  of  his  preceding  arguments. 
Now  of  the  things  which  tve  have  spoken 


Chap.  vn. 


HEBREWS. 


619 


ihix  is  the  sum.  Learn  hence,  That  when 
doctrines  are  important,  and  the  matters 
treated  of  very  weij^lity  and  nionieiitoiis, 
we  sliould  endeavour  liy  all  means  to  make 
an  imprecision  of  tliem  upon  the  minds  of 
our  liearers,  by  a  brief  recapitulation  of  llie 
things  we  have  insisted  on  ;  thus  doth  our 
apostle  here.  Observe,  2.  A  declaration  of 
the  first  general  pre-eminence  of  our  liigh- 
priest,  and  that  is  taken  from  his  present 
state  and  eternal  condition,  He  is  set  on  the 
right  hand  of  the  throne  of  the  Majestj/ 
ill  the  heavens.  A  throne,  a  sceptre,  a 
crown,  are  ensigns  of  majesty  and  orna- 
ments of  sovereign  power  ;  to  sit  in  the 
throne,  is  to  possess  sovereign  power  and  do- 
minion :  this  Christ  now  enjoys  in  heaven, 
as  the  reward  of  his  deep  humiliation,  and 
as  the  highest  degree  of  his  exaltation. 
Learn  hence.  That  the  principal  glory  of 
the  priestly  ofhce  of  Christ  depends  on  the 
glorious  exaltation  of  his  person.  Observe, 
3.  Another  pre-eminence  of  our  Lord  Je- 
sus Ciirist,  as  our  great  high-priest  ;  he  is 
called  a  minister  of  the  sanctuary-  A  mi- 
nister ;  this  intimates  to  us,  that  our  great 
high-priest,  in  the  height  of  his  glory,  con- 
descends to  discharge  the  office  of  a  public 
minister  in  the  behalf  of  his  church.  Our 
thoughts  sometimes  dwell  upon  what  Christ 
did  for  us  on  earth  ;  but  too  seldom  are 
they  taken  up  with  the  contemplation  of 
what  he  is  still  doing  for  us  in  heaven.  And 
a  minister  of  the  sanctuan/,  or  true  taber- 
nacle :  that  is,  not  of  the  literal  sanctuary 
and  tabernacle  here  below,  for  Christ  never 
entered  into  that,  but  of  the  sanctuary  of 
heaven,  in  which  dwelleth  all  that  was  re- 
presented in  the  sanctuary  here  below  : 
Christ  our  great  High-priest  abides  in  the 
sanctuary  of  heaven  for  us  continually  ; 
always  representing  the  efficacy  of  that 
blood  wiiereby  atonement  was  made  for  all 
our  sins.  O  blessed  Jesus !  thy  being  con- 
tinually in  heaven,  will  draw  our  hearts 
and  minds  continually  thither,  if  so  be  we 
are  really  interested  in  thy  holy  ministra- 
tion. 

3  For  every  high-priest  is  or- 
dained to  offer  gifts  and  sacrifices  : 
wherefore  it  is  of  necessity  that  this 
man  have  somewhat  also  to  offer. 
4  For  if  he  were  on  earth,  he  should 
not  be  a  priest,  seeing  that  there  are 
priests  that  offer  gifts  according  to 
the  law  :  5  Who  serve  unto  the 
example   and    shadow  of  heavenly 


things,  as  Moses  was  admonished 
<»f  (J(td  wiien  he  was  about  to  make 
the  tabernacle  :  for,  See,  (saith  he,) 
that  thou  make  all  things  according 
to  the  pattern  shewed  to  thee  in  the 
mount. 

That  the  Lord  Jesus  Christ  is  our  great 
High-priest  under  the  gospel,  the  apostle  had 
sufficiently  demonstrated  and  confirmed  be- 
fore. Observe  here.  How  he  next  declares 
what  is  the  nature,  duty,  and  office  of 
Christ,  as  our  high-priest  ;  namely,  to  offer 
gifts  and  sacrifices.  A  priest  that  has 
nothing  to  oflfer'is  no  priest  at  all  ;  Christ 
therefore  offered  as  well  as  other  high- 
priests ;  but  what?  bullocks  and  rams  ?  in 
no  wise :  he  offered  himself,  his  whole  hu- 
man nature,  soul  and  body.  As  to  the 
typical  sacrifices,  he  did  not,  could  not, 
offer  them,  were  he  upon  earth,  because 
he  was  not  of  the  tribe  of  Levi,  whose  pro- 
per office  it  was  to  meddle  with  those 
offerings ;  therefore,  leaving  the  shadow  to 
them,  he  offered  the  substance,  himself; 
that  is,  iiis  own  body,  signified  by  those 
shadows.  Learn  hence.  That  there  was 
no  salvation  to  be  had  for  us,  no,  not  by 
Jesus  Christ  himself,  without  his  sacrifice 
and  oblation  :  It  was  of  necessitj/  that 
he  should  have  somewhat  to  offer,  as  well 
as  those  priests  had  of  old,  according  to  the 
law.  No  salvation  without  atonement  for 
sin  ;  no  atonement  for  sin  but  by  sacrifice; 
no  sacrifice  sufficient  for  atonement  but  the 
death  of  Christ ;  and  whoever  looks  for 
salvation  otherwise  than  in  the  faith  and 
virtue  of  that  sacrifice,  will  be  disappointed 
and  deceived.  But  although  the  oblation 
was  made  by  Christ  on  earth,  yet  the  con- 
tinual application  of  its  efficacy  to  the  souls 
of  believers,  is  made  by  Christ  now  in  hea- 
ven ;  without  which,  neither  their  access  to 
God,  nor  their  peace  with  God,  could  be 
maintained,  ver.  3,  4.  In  the  fifth  verse 
the  apostle  asserts,  that  the  Levitical  priests 
here  below  did  perform  those  administra- 
tions, which  were  but  shadows  of  heavenly 
things  above.  Who  serve  unto  the  exam- 
pie  and  shadow  of  heavenly  things. 
Where  to  serve,  is  to  officiate  as  priests,  in 
offering  gifts  and  sacrifices:  but  this  their 
service  was  not  spiritual  and  heavenly,  but 
carnal  and  earthly  ;  yet  a  shadow  and 
imitation  of  heavenly  things.  Learn  hence. 
That  God  alone  limits  the  significations  and 
use  of  all  his  own  institutions.  The  minis- 
try of  the  priests  of  old  was  only  in  and 
about  earthly  things,  not  heavenly  things, 


620 


HEBREWS. 


Chap.  vur. 


yet  have  a  resemblance  and  shadow  of  hea- 
venly things.  We  must  not  take  any  thing 
out  of  God's  institutions  which  he  has  put 
in  them,  nor  must  we  put  more  in  them 
than  God  has  furnished  them  withal.  To 
expect  that  from  any  ordinance  or  institu- 
tion of  God  which  he  never  intended  or 
designed,  is  to  make  an  idol  of  the  ordi- 
nance, and  the  way  to  render  it  useless,  yea, 
pernicious  and  perilous  to  us  ;  to  put  that 
into  an  ordinance  which  God  never  put 
into  if,  and  to  expect  more  from  an  ordi- 
nance than  God  ever  promised,  is  to  over- 
throw it. 

— As  Moses  was  admonished  of 
God  when  he  was  about  to  make 
the  tabernacle  :  for.  See,  (saith  he,) 
thai  thou  make  all  things  according 
to  the  pattern  shewed  to  thee  in  the 
mount. 

The  words  imply,  that  divine  institution 
is  the  only  pure  rule  of  religious  worship  : 
Moses  did  nothing  of  his  own  head  when 
he  built  the  tabernacle,  but  had  his  direc- 
tions in  every  thing  from  God.  If  persons 
will  carve  out  the  worship  of  God  accord- 
ing to  their  own  fancies,  they  may  please 
themselves  perhaps,  but  they  never  can 
please  their  Maker  ;  for  nothing  is  pleasing 
fo  God,  as  to  the  substance  of  religious  wor- 
ship, but  what  is  of  his  own  prescribing; 
consequently  all  that  theatrical  pomp  which 
is  found  in  the  church  of  Rome,  and  makes 
the  worship  of  God  a  dead  thing,  is  a  mere 
fornication  in  religion,  and  an  abomina- 
tion in  the  sight  of  God.  All  their  human 
inventions  are  intolerable  presumptions. 
And  as  Moses  was  bound  to  give  directions 
according  to  the  pattern  given  him,  so  the 
priests  in  their  administrations  were  bound 
to  follow  Moses's  directions.  Yet  after  all, 
the  things  which  Moses  was  concerned 
about  were  carnal  things  ;  the  tabernacle 
was  earthly,  the  offerings  carnal,  yet  sha- 
dows of  better  things,  even  of  heavenly  ; 
for  the  sanctuary  was  a  shadow  of  a  hea 
venly  sanctuary,  the  priest  of  a  better 
priest,  the  service  of  a  far  belter  service. 
This  seems  to  be  the  intention  of  our  apostle. 

6  But  now  hath  he  obtained  a 
more  excellent  ministry,  by  how 
much  also  he  is  the  mediator  of  a 
better  covenant,  which  was  establish- 
ed upon  better  promises. 

Our  apostle,  in  these  words,  proves  the 
excellency  of  Christ's  ministry  or  priesthood 


above  that  of  Aaron  and  his  sons,  from  the 
excellency  of  the  new  covenant  (or  the  new 
dispensation  of  the  covenant  of  grace)  above 
the  old,  of  which  he  was  the  Mediator. 
Now  the  more  excellent  the  covenant,  the 
more  excellent  the  ministry.  Learn  hence, 
1.  That  the  gospel  covenant,  or  the  new 
covenant,  was  the  best  covenant  that  ever 
God  made  with  man  :  not  but  that  the  old 
and  new  covenant  were  the  same  for  sub- 
stance, though  not  for  clearness;  indeed 
temporal  things  were  types  and  shadows 
of  better  things,  even  of  heavenly  :  and  ac- 
cordingly believers  under  the  Old  Testament 
were  saved  by  a  covenant  of  grace  as  well 
as  we.  Learn,  2.  That  the  gospel  covenant 
is  therefore  a  better  covenant,  because  esta- 
blished upon  better  promises  ;  their  pro- 
mises of  old  were  chiefly  temporal,  though 
not  only  temporal  promises.  Ours  are 
chiefly  spiritual,  yet  are  temporal  things 
promised  us  also  ;  but  more  rarely,  and 
with  the  exception  of  the  cross,  or  rather 
they  are  thrown  in  as  additions  to  spiritual 
promises.  Matt.  vi.  33.  But  the  promises 
of  the  covenant  of  grace  are  therefore  bet- 
ter, because  strength  and  assistance  is  en- 
gaged for,  and  graciously  offered,  in  order 
to  enable  us  to  perform  the  conditions  of 
them.  The  law  required  sinless  obedience ; 
the  gospel  accepts  sincere  obedience,  and 
offers  grace  to  perform  it.  Learn,  3.  That 
Jesus  Christ  is  the  Mediator  of  this  better 
covenant.  As  there  was  a  covenant  made 
between  God  and  man,  so  there  was  need 
of  a  mediator,  that  the  covenant  might  be 
effectual  ;  for  a  mediator  is  necessary  both 
where  there  is  a  controversy  and  difference, 
and  also  where  there  is  an  imparity  and 
distance  between  persons  :  in  both  respects 
Christ  is  mediator;  and  his  mediation  was 
needful,  that  he  might  bring  us  to  God. 
God  stood  upon  terms  before  he  would 
pardon  sin.  Justice  must  be  satisfied,  and 
that  by  blood,  and  that  blood  of  infinite 
value ;  therefore  Christ  is  first  a  sponsor  be- 
fore a  mediator;  he  first  satisfies  for  the 
breach,  before  he  goes  about  to  make  up 
the  breach  between  God  and  the  sinner. 
Thus  was  he  the  rnediator  of  a  better  co- 
venant. 

7  for  if  that  first  covenant  had 
been  faultless,  then  should  no  place 
have  been  sought  for  the  second.  8 
For  finding  fault  with  them.,  he 
saith,  Behold,  the  days  come,  saith 
the  Lord,  when  1  will  make  a  nev/ 


Chap.  VIII.  HEBREWS. 

covenant  with  the  house  of  Israel 
and  with  the  house  of  Judah  :  9 
Not  according-  to  the  covenant  that 
I  made  witli  their  fathers,  in  the 
day  when  I  took  tiieni  by  the  hand 
to  lead  them  out  of  the  land  of 
Egypt  :  because  they  continued  not 
in  my  covenant,  and  1  regarded  them 
not,  saith  the  Lord. 

Observe  here,  1.  What  is  charged  on  Ihe 
first  covenant,  and  that  is,  faultiness.  By 
which  we  are  not  to  understand  any  sinful 
faultiness,  but  defectiveness  and  impeifection 
only  :  for  it  was  not  faulty  in  the  matter 
and  substance  of  it,  as  it  was  instituted 
and  ordained  by  God,  but  therefore  called 
faulty  because  it  was  obscure,  was  not  so 
surely  ratified,  and  not  attended  with  that 
virtue,  power,  and  efficacy,  which  the  new 
covenant  is  accompanied  with.  Oiiserve, 
2.  Wherein  consisteth  the  defectiveness  and 
imperfection  of  the  first  covenant  which  is 
here  complained  of,  namely,  1.  In  its  ina- 
bility to  justify  and  save  us,  because  of  our 
inability,  through  the  weakness  of  the  flesh, 
to  answer  Ihe  demands  of  it,  Rom.  iii.  3. 
What  the  laiv  could  not  do,  in  that  it  -was 
•weak  through  thejlesh,  God  sending  his 
own  Son  in  the  Jleah,  Sfc.  The  law  was 
not  properly  weak  to  us,  but  we  were  weak 
to  that.  2.  The  legal  covenant  required 
exact  obedience,  but  afforded  no  spiritual 
assistance  for  the  performance  of  what  it 
required.  But  the  covenant  of  grace,  the 
new  covenant,  is  called  a  jninistration  of 
ihe  spirit ;  and  under  the  gospel  we  are 
said  not  to  serve  in  the  oldness  of  the  let- 
ter, but  in  the  newness  of  the  Spirit. 
Now,  says  the  apostle,  ver.  3.  Almighty 
God  finding  fault  with  the  Jews  for  the 
breach  of  the  former  covenant,  declared  by 
the  prophet  Jeremiah,  chap.  xxxi.  31. 
That  the  covenant  he  would  make  with  all 
true  Israelites  for  time  to  come,  should  not 
be  like  that  which  he  made  with  their  fa- 
thers in  E^ypt,  which  they  continued  not 
in  the  observation  of,  (wanting  those  as- 
sistances from  the  Holy  Spirit  to  enable 
them  thereunto,  which  are  procured  for  us 
by  Christ;)  accordingly  I  regarded  them 
not,  saith  the  Lord,  but  gave  them  up  for 
their  sins  into  the  hands  of  their  enemies. 
Observe,  lastly.  How  Almighty  God  makes 
the  imperfection  of  the  old  covenant,  and 
the  Israelites'  instability  therein,  the  reason 
of  his  making  a  new  covenant  with  us,  in 
which  grace  and  assistance  is  offered,  to 


621 

enable  us  to  obey  and  persevere  in  obedi- 
ence :  Finding  fault  with  them  ;  that  is, 
for  the  breach  of  the  former,  he  saith,  Be- 
hold the  dai/s  cottie,  that  I  will  make  a 
covenant  with  them.  Ftom  the  wliole 
note,  1.  That  Ihe  grace  and  glory  of  the 
new  covenant  are  much  set  off'  and  mani- 
fested by  comparing  it  wiih  the  old.  Note, 
2.  That  nothing  but  effectual  grace  from 
Christ  will  secure  our  covenant  obedience 
one  moment.  What  greater  motives,  or 
stronger  outward  obligations  to  obedience, 
could  any  people  under  heaven  have  thaa 
the  Israelites  had  ?  But  they  quickly  turn- 
ed out  of  Ihe  way  :  therelore  in  the  new 
covenant  is  this  grace  promised  in  a  pecu- 
liar manner,  as  we  shall  see  in  the  next 
verse. 

10  Por  this  is  the  covenant  that 
I  will  make  with  the  house  of 
Israel,  After  those  days,  saith  the 
Lord  ;  I  will  put  my  laws  into  their 
mind,  and  write  them  in  their  hearts ; 
and  I  will  be  to  them  a  God,  and 
they  shall  be  to  me  a  people. 

Observe  here,  J.  The  persons  wilh  whom 
this  covenant  is  made  :  the  house  of  Israel, 
and  the  house  of  Judah  ;  not  made  with 
them  as  a  political  body,  because  their  po- 
licy was  to  be  dissolved,  but  as  a  part  of 
Ihe  universal  church.  Observe,  2.  The  au- 
thor of  this  covenant ;  and  that  is  God 
himself ;  I  will  make  it,  saith  the  Lord. 
Note,  That  the  abolishing  of  the  old  cove- 
nant, and  establishing  the  new,  is  an  act  of 
sovereign  wisdom,  grace,  and  authority,  in 
God  :  I  will  make  a  new  covenant.  Ob- 
serve, 3.  What  is  the  great  and  compre- 
hensive promise  of  the  new  covenant :  I 
will  put  my  laws  into  their  jninds,  and 
write  them  in  their  hearts ;  that  is,  1.  I 
will  make  a  clear  and  perspicuous  revela- 
tion of  my  mind  and  will  unto  them,  and 
give  them  a  thorough  knowledge  and  un- 
derstanding of  my  laws,  so  that  their  own 
consciences  shall  condemn  them  when  they 
do  transgress  them.  And,  2.  By  my  Holy 
Spirit  I  will  makeadeep  and  efficacious  im- 
pression of  them  upon  their  hearts  and 
spirits.  Where  note.  That  the  precepts  of 
the  old  covenant  are  all  of  them  turned  into 
promises  under  the  new  ;  their  preceptive 
and  commanding  power  reinaineth,  but 
grace  is  promised  for  the  performance  of 
them.  Note,  farther.  That  the  work  of 
grace  in  the  new  covenant  passeth  on  the 
whole  soul  in  all   its  powers  and  faculties. 


to  their  change  and  renovation  :  I  will  put 
my  laws  into  their  ?riinds,  and  write  ihcm 
in  their  hearts.  And  consequently,  to  de- 
ny the  nrcfssity  and  efficacy  ot  ttie  sanctity- 
ing  and  renewing  grace  ot  God  in  the  habits 
and  acts  of  it,  is  plainly  to  overthrow  the 
evangehcal  covenuiit.  Observe,  4.  What 
is  the  relation  which  is  here  said  to  ensue 
between  God  and  his  people:  I  will  be  to 
them  a  God,  and  they  shall  be  to  me  a 
people.  Note  here,  1.  God's  relation  to  us  ; 
/  will  be  to  them  a  God.  I  who  am  all- 
sufficient  in  myself,  will  be  your  all-sufficient 
Preserver,  and  your  all-sufficient  Rewarder, 
As  nothing  K'ss  than  God's  Ix-'coming  our 
God  can  relieve  and  help  us :  so  nothing 
more  can  be  required  thereunto.  Note,  2. 
Our  relation  to  God,  They  shall  be  to  7ne  a 
people ;  that  is,  a  special,  and  peculiar  peo- 
ple, owing  dependency  upon  him,  and  pro- 
fessing all  subjection  and  obedience  to  him. 
And  ol>serve,  God  undertakes  for  this.  They 
shall  be  to  me  a  people.  Learn  thence, 
That  God  doth  as  well  undertake  for  our 
being  his  people,  as  he  doth  for  his  being 
our  God  :  he  that  assumes  them  into  that 
relation  freely,  will  preserve  them  in  it 
poweifully  :  J  will  be  to  them  a  God,  and 
they  shall  be  to  me  a  people. 

11  And  tliey  shall  not  teach  every 
man  his  neishbonr,  and  every  man 
his  brother,  saying,  Know  the  Lord  : 
for  all  shall  know  me,  from  the  least 
to  the  greatest. 

These  words  are  not  to  be  understood  ab- 
solutely, bvit  comparatively  ;  they  are  a  pro- 
mise that  under  the  new  covenant  dispen- 
sation the  Holy  Spirit  shall  be  so  plentilully 
poured  forth,  and  the  light  of  the  gospel  so 
clearly  shine  forth,  that  there  shall  not  be 
such  need  as  under  the  law,  to  teach  men 
theknowledgeofGod,and  theirduty  to  him; 
they  shall  not  need  in  such  a  manner  as  for- 
merly to  instruct  one  another  in  the  meaning 
of  the  types  and  shadows  of  the  law.  They 
shall  all  know  me ;  that  is,  all  ranks  and 
degrees  of  men,  all  sorts  and  conditions  of 
persons  shall  own  me  to  be  the  Lord.  Note 
here.  What  abuse  is  put  upon  this  text  by 
some,  who  bring  it  to  set  aside  the  necessity 
of  human  traching;  for  it  is  by  such  teach- 
ing that  God  gives  man  the  knowledge  of 
himself.  Learn  hence,  That  there  is  a  duty 
incumbent  on  every  man  to  instruct  others, 
according  to  his  ability  and  opportunity,  in 
the  knowledge  of  God.  But,  Lord  pity  us, 
we  have  more  that  mutually  teach  one  ano- 


HEBREVVS.  Chap.  VIll. 

ther  sin,  folly,  vanity,  yea,  villany  of  all 
sorts,  than  the  knowledge  of  God.  and  the 
duty  we  owe  unto  him  !  This  is  not  what 
God  here  promiseth  believers  in  a  way  of 
grace,  but  what  he  hath  given  up  careless, 
unbelieving  professors  to,  m  *  way  of  ven- 
geance. 

12  For  I  will  be  merciful  to  their 
unrighteousness,  and  their  sins  and 
their  iniquities  will  I  remember  no 
more. 

This  is  the  great  fundamental  promise  of 
the  covenant  of  grace, — pardon  of  sin. 
Thence  learn,  that  free  and  undeserved  grace 
in  the  paidon  of  sin  is  the  original  spring 
and  foundation  of  all  covenant  mercii?6  and 
blessings.  Observe  farther,  how  copiously 
the  Spirit  of  God  sets  forth  the  benefits  of 
pard(ming  grace  :  I  will  forgive  and  forget; 
1  will  be  merciful,  and  remember  no  wore. 
Pardoning  mercy  is  full,  as  well  as  free. 
Observe,  lastly,  The  aggravating  names  here 
given  to  sin  :  it  is  called  unrighteousness, 
because  nothing  can  be  more  unequal  and 
unjust,  than  for  man  to  sin  against  God 
his  creator,  his  ruler  and  benefactor ;  and 
iniquity,  or  a  transgression  of  the  law,  an 
erring  and  swerving  from  the  rule  of  holiness, 
which  we  are  to  walk  by.  Learn  hence,  1. 
That  the  aggravations  of  sin  are  great  and 
many,  which  the  consciences  of  convinced 
sinners  ought  to  have  regard  unto.  Learn, 
2.  That  we  can  never  understand  aright  the 
glory  and  excellency  of  pardoning  mercy, 
unless  we  are  convinced  of  the  greatness  and 
vileness  of  our  sins  in  these  several  aggrava- 
tions of  them.  Learn,  3.  That  the  cove- 
nant of  grace  fully  assures  us,  that  there  are 
riches  of  grace,  and  abundance  of  pardon- 
ing mercy  in  God,  which  disposes  him,  for 
Christ's  sake,  to  be  merciful  to  penitent  sin- 
ners' unrighteousness,  and  to  remember  their 
transgressions  no  more,  how  many  and  hein- 
ous soever  they  have  been. 

13  In  that  he  saith,  A  new  cove- 
nant, he  hath  made  the  first  old. 
Now  that  which  decayeth  and  wax- 
eth  old  is  ready  to  vanish  away. 

The  apostle  having,  in  the  foregoing  ver- 
ses, proved  the  insufficiency  of  the  old  co- 
venant, and  the  necessity  of  the  new,  and 
given  the  preference  to  the  latter  above  the 
former ;  in  this  last  verse  he  acquaints  us 
with  the  abrogation  of  the  old  covenant,  it 
is  made  old  ;  and  with  the  abolition  of  if, 
it  is  ready  to  vanish  away  :  as  old  things 
lose  their  power,  strength,  and  vigour,  so  the 


Chap.  IX.  HEBREWS. 


623 


old  covenant  lost  its  binding  power  and 
obligint;  tV)rce.  And  as  that  which  waxdh 
old  moulders  away  by  little  and  little,  till  at 
labt  It  does  totally  vanish,  and  iitteily  perish; 
thus  the  legal  dis^pensation  by  little  and  lit- 
tle decayed,  until  it  wholly  ceased  at  last ; 
yea,  it  is  observable,  that  the  whole  policy 
and  Jewish  government  did  vanish  away 
and  totally  expire  in  a  few  years  alter  the 
writing  of  this  epistle.  Learn  hence,  1. 
That  the  outward  appearance  of  the  legal 
administration  was  glorious,  and  very  taking 
to  the  Jews  :  the  fabric  of  the  temple,  the 
ornaments  ol  tiie  priests,  the  order  of  their 
worsliip,  had  a  glory  in  them  which  daz- 
zled the  eyes,  and  captivated  the  minds  and 
atTiclions,  of  the  people.  Learn,  2.  That 
all  this  glory  did  gradually  vanish,  and  at 
last  totally  disappear;  all  the  glorious  in- 
stitutions of  the  law  were  at  best  but  as  stars 
in  the  firmament  of  the  church,  and  conse- 
quently were  all  to  disappear  at  the  rising 
of  the  Sun  of  righteousness:  In  that  he 
saith,  A  new  covenant,  he  hath  made  the 
first  old.  Now  that  which  decaijeth  and 
waxeth  old  is  ready  to  vanish  away. 

CHAP.  LX. 

Our  apostle  having,  in  the  last  verse  of  the  foregoing 
cliapter,  asserted  tlial  tlie  i>ld  covenant  made  with 
tlic  churcli  at  Sinai,  willi  all  the  ordinances  of 
worship  and  privileges  thereunto  behinping,  was 
taken  away  and  ceased  j  and  well  knowing  how 
hard  and  difficult  it  would  be  to  persuade  the  He. 
brews  to  forego  those  things  which  they  were  so 
exceedingly  fonil  of,  they  looking  upon  them  to 
be  (as  indeed  they  were)  of  God's  own  appoint- 
ment, and  expected  all  their  happiness  to  depend 
upon  a  strict  observation  of  tliem,  and  a  firm  ad- 
lierence  to  them  :  he  comes  in  this  chapter  to 
make  a  comparison  Ijetween  the  old  and  new  co- 
venant, between  the  legal  and  the  evangelical  dis- 
pensation, showing  that  the  former  was  to  cease, 
and  that  it  was  greatly  to  the  church's  advantage 
that  it  should  do  so,  yea,  absolutely  necessary, 
that  it  might  be  brought  unio  that  state  of  per- 
fection  it  was  designed  unto:  ami  accordingly 
thus  he  speaks,  ver.  1. 

'T^HEN    verily  the    first    covenant 
had    also   ordinances  of  divine 
service,  and  a  worldly  sanctuary. 

In  this  and  the  following  verses,  the  apos- 
tle gives  us  a  particular  and  distinct  view  of 
the  typical  ordinances,  in  the  old  covenant 
under  the  Mosaic  dispensation,  and  also  of 
their  accomplishment  in  Jesus  Christ :  and 
here  in  general  he  acquaints  us,  that  the 
first  covenant  had  an  outward  legal  service, 
with  sundry  riles  and  ordinances  of  divine 
worship,  and  a  worldly  sanctuary  raised  by 
men,  of  earthly  materials,  a  "temporary  ta- 
bernacle:  Verily   the  first  covenant  had 


ordinances  of  divine  service,  &c.  Observe 
here.  That  there  never  was  any  covenant  be- 
twtvn  God  and  man,  but  it  had  some  ordi- 
nances and  institutions  ot  divine  worship 
annexed  unto  it ;  the  original  (ovenant  of 
works  and  the  oidinances  of  the  treeot  life, 
and  the  tree  of  knowU-dge  of  gotxl  and  evil. 
The  covenant  of  Siiiai,  whtreof  the  aposlle 
here  speaks,  had  a  mulliiude  of  them,  and 
the  gospel  covenant  is  not  destitute  of  lliein; 
witness  our  sacraments  and  public  worship. 
Observe,  2.  That  all  ordinances  tor  worship 
must  be  resolved  into  divine  ordination  or 
institution,  as  that  which  renders  them  ac- 
ceptable and  well-pleasing  unto  God;  a 
worship  not  ordained  by  God  is  not  accept- 
able to  God  :  it  had  ordinances  of  worship. 
Observe,  lastly,  How  God  can  animate  out- 
ward carnal  things  with  an  hidden  invisible 
spring  of  glory  and  efficacy.  So  he  did 
tiieir  sanctuary  with  its  relation  unto  Christ, 
which  was  an  oliject  of  tailh,  which  no  eye 
of  flesli  could  behold. 

2  For  there  was  a  tabernacle 
made;  the  first,  wherein  was  the 
candlestick,  and  the  table,  and  the 
show-bread  :  which  is  called  the 
Sanctuary.  3  And,  after  the  second 
vail,  the  tabernacle,  which  is  called 
the  Holiest  of  all ;  4  Which  had  the 
golden  censer,  and  the  ark  of  the  co- 
venant overlaid  round  about  with 
p:old,  wherein  was  the  orolden  pot 
that  had  manna,  and  Aaron's  rod 
that  budded,  and  the  tables  of  the 
covenant  ;  5  And  over  it  the  chcru- 
bims  of  <;lory  shadowing  the  mercy- 
seat  :  of  which  we  cannot  now  speak 
particularly. 

In  these  verses,  the  Holy  Ghost  b^  the 
apostle  sets  before  our  eyes  the  beautiful 
face  of  God's  public  w.orship,  under  the  ce- 
remonial law.  And,  first,  he  describes  the 
place  appointed  by  God  for  his  solemn  wor- 
ship. This  was,  first,  the  tabernacle  ;  then, 
the  temple  :  the  tabernacle  was  an  ambula- 
tory temple;  the  temple  a  standing  taber- 
nacle. The  tabernacle  was  a  type  and  fi- 
gure of  Christ's  incarnation,  whereby  the 
fuinessof  the  godhead  dwelt  in  hini  bodily, 
as  it  dwelt  typically  in  the  tabernacle;  this 
tabernacle  had  two  parts,  the  sanctuary  or 
holy  place,  and  the  sanctum  sanctorum, 
or  the  holy  of  holies.  Our  apostle  tells  us 
what  sacred  utensils  were  by  God's  appoint- 
ment in  both  these  places.     1.  In  the  sane- 


C24 


tuary  there  was  the  candlestick^  represent- 
ing that  fulness  of  light  which  is  in  Christ, 
and  which  is  by  him  communicated  to  the 
whole  church.  The  table,  whereon  stood 
the  show-bread,  (ypifying  the  saints'  com- 
munion with  Christ,  and  wilh  one  another ; 
also  the  show-bread  itself,  which  typified 
Christ,  as  being  the  only  bread  of  life  to  his 
church,  the  only  spiritual  food  of  the  soul 
that  nourishes  it  unto  life  eternal.  2.  In  the 
holy  of  holies  there  was  the  golden  censer, 
which  was  to  hold  the  incense.  This  repre- 
sented the  intercession  of  Christ,  which  gives 
efficacy  to  the  prayers  of  ail  believers  :  the 
prevalency  of  all  our  prayers  depends  on  the 
incense  which  is  in  the  hand  of  our  merciful 
High-priest.  The  ark  of  the  covenant 
oierlaid  with  gold :  this,  with  the  mercy- 
seat,  which  covered  the  ark,  was  the  most  glo- 
rious and  mysterious  utensil  of  the  tabernacle, 
the  most  eminent  pledge  of  the  divine  pre- 
sence ;  called  the  ark  of  the  covenant,  be- 
cause the  tables,  in  which  the  ten  command- 
ments were  writ  by  the  finger  of  God,  were 
kept  in  it ;  next  the  golden  pot,  in  which 
the  manna  was  laid  up,  and  miraculously 
kept  from  putrefaction,  (which  of  itself 
would  have  stunk  in  a  few  days,)  a  type  of 
Christ  the  bread  of  life.  Then  Aaron  s  rod 
that  budded ;  this  originally  was  the  rod  of 
Moses,  wherewith  he  fed  his  sheep  in  the 
wilderness,  and  afterwards  wrought  his  mira- 
cles, and  particularly  smote  the  rock  with  it 
till  It  gushed  out  water.  When  Aaron  was 
called  to  the  office  of  the  priesthood,  it  was 
delivered  unto  his  keeping.  This  rod  of 
Moses,  wherewith  he  smote  the  rock,  is  com- 
manded to  be  laid  up  in  the  tabernacle,  be- 
cause the  spiritual  rock  that  followed  them 
was  to  be  smitten  with  the  rod  of  the  law, 
that  it  might  give  forth  the  waters  of  life  un- 
to the  church.  Last  of  all,  the  tables  of  the 
covenant ;  that  is,  the  two  tables  of  stone, 
cut  out  by  Moses,  and  written  on  with  the 
finger  of  God,  containing  the  ten  command- 
ments, which  were  the  substance  of  God's 
covenant  with  the  people.  These  two  ta- 
bles of  stone  were,  by  the  express  command 
of  God,  put  into  the  ark,  and  there  was  no- 
thing else  in  the  ark  but  them.  The  pot  of 
manna,  and  Aaron's  rod,  were  laid  up  in 
the  holy  of  holies,  near  the  ark,  but  not  in  it, 
which  were  of  no  actual  use  in  the  service  of 
God,  but  only  kept  as  sacred  memorials. 
Having  thus  described  what  was  in  the  ark, 
next  the  apostle  tells  us  what  was  over  the 
ark,  namely  the  cherubims  and  the  mercy- 
seat.  The  cherubims  were  alata  animalia, 
winged  creatures  of  human  shape,  but  with 


HEBREWS.  Chap.  IX. 

wings  to  denote  their  angelical  nature;  there 
were  two  of  them,  one  on  each  end  of  the 
ark,  shadowing  the  mercy-seat;  from  be- 
tween these  cherubims  over  the  mercy-seat 
it  was  that  God  manifested  his  majestical 
presence,  spake  unto  Moses,  and  gave  out 
his  oracles  as  a  prince  speaks  from  a  throne. 
The  mercy-seat  was  of  pure  beaten  gold,  the 
measure  of  it  exactly  answering  the  ark : 
this  covered  the  ark,  wherein  the  law  was ; 
and  was  a  type  of  Christ,  who  fully  covers 
our  sins,  the  transgression  of  the  law,  out  of 
God's  sight ;  and  is  therefore  called  by  the 
apostle,  jRow.  iii.  25.  our  propitiatory,  or 
propitiation,  or  mercy-seat,  for  if  thou. 
Lord,  shouldest  mark  iniquities  according 
to  the  law,  who  could  stand  ?  These  are 
the  particular  things  which  the  apostle 
thought  fit  to  take  notice  of,  in  the  Jewish 
tabernacle;  all  which  we  see  pointed  at 
Christ ;  and  there  was  in  them  all,  more  or 
less,  a  representation  of  the  person  and  me- 
diatioiJ  of  Christ.  Hereunto  were  they  de- 
signed by  divine  wisdom,  to  denote,  that  in 
him  alone  is  God  well  pleased,  in  him  alone 
will  he  be  glorified. 

6  Now,  when  these  things  were 
thus  ordained,  the  priests  went  al- 
ways into  the  first  tabernacle,  ac- 
complishing the  service  of  God.  7 
But  into  the  second  went  the  high- 
priest  alone  once  every  year,  not 
without  blood,  which  he  offered  for 
himself,  and  for  the  errors  of  the 
people.  8  The  Holy  Ghost  this 
signifying,  That  the  way  into  the  ho- 
liest of  all  was  not  yet  made  ma- 
nifest, while  as  the  first  tabernacle 
was  yet  standing ;  9  Which  was  a 
figure  for  the  time  then  present,  in 
which  were  offered  both  gifts  and 
sacrifices,  that  could  not  make  him 
that  did  the  service  perfect,  as  per- 
taining to  the  conscience ;  10  Which 
stood  only  in  meats  and  drinks,  and 
divers  washings,  and  carnal  ordi- 
nances, imposed  on  them  until  the 
time  of  reformation. 

Our  apostle  having  given  an  account  in 
the  preceding  verses  of  the  structure  or  fabric 
of  the  tabernacle,  in  the  two  parts  of  it  which 
belonged  to  the  priests  :  namely,  the  holy 
place,  and  the  holy  of  holies,  (for  of  the  first 
court,  the  court  of  the  people,  he  says 
nothing  :)  he  comes  now  to  discourse  of  the 


for    liintself,  and  for  the  errors  of 
the  people  : 

Observe  here,  1.  The  person  administer- 
ing described.  The  /lig/i-prifst  atone ; 
none  of  the  priests  were  pernulted  to  he  so 
near  him  as  tlie  sanctuary  when  he  adminis- 
tered in  the  most  holy  place.  Thus  sa- 
credly was  the  presence  of  God,  in  the  ho- 
ly of  holies,  made  inaccessible,  not  only  to 
the  people,  but  even  to  all  the  priests  them- 
selves.    The  great  truth  which  was  repre- 


Chap.  IX.  HEBREWS.  025 

service,  wiiich  by  the  appointment  of  God 
the  priests  were  to  perform  in  this  magnifi- 
cent structure. 

ii  Now,  when  these  things  vvere 
thus  ord:iinc<l,  the  priests  went  al- 
ways into  the  first  tabernacle,  ac- 
complishini^  the  service  of  God  : 

Where  observe,  1.  The  persons  administer- 
ing, the  priests  only,  and  tiiey  of  the  pos- 
terity of  Aaron  :  all  others  were  forbidden 
upon  pain  of  excision.     Observe,  2.  The 

general  foundation  of  the  service  of  these  sented  and  shadowed  lorth  was,  that  there 
priests  in  the  sanctuary,  Tliey  entered  into  is  no  entrance  into  the  gracious  presence 
it,  but  were  to  go  no  farther;  they  must  of  God,  but  bv  our  great  high-priest,  the 
not  so  much  as  look  unto  the  holy  of  holies,  holy  Jesus.  The  /ticr/i-pnest  atone,  and 
no,  nor  yet  abide  in  the  sanctuary  when  no  other  person,  entered  into  the  holy  of 
the  high-priest  entered  into  the  most  holy  holies.  Observe,  2.  The  high-priest  en- 
place.  Observe,  3.  The  time  of  this  their  gag'"S  m  ^is  service.  He  entered  through 
entrance  into  the  sanctuary  to  discharge  ^''^  ^"'^  '"'<>  '''•^  ^"Lv  pl^ce.  This  was  a 
their  service,  alwai/s  ;  that  is,  every  day,  type  both  of  the  entrance  of  Christ  into 
and  at  all  times,  as  occasion  did  require,  heaven,  and  of  our  entrance  bv  him  unto 
Observe,  4.  The  service  itself,  accornptish-  the  throne  of  grace.  We  read.  Matt,  xxvii. 
ing  the  service  of  God;  these  services  1-  of  the  rending  of  this  vail  at  the  death 
were  either  daily  or  weekly  ;  daily,  were  of  our  Saviour  from  top  to  bottom  :  signi- 
dressing  the  lamps,  supplying  them  with  fy'ng  thereby,  that  the  way  was  laid  open 
holy  oil  morning  and  evening  ;  also  the  '"to  the  holy  place,  and  the  gracious  pre- 
service  of  the  golden  altar,  in  which  the  sence  of  God  discovered,  and  made  acces- 
priest  burnt  incense  every  day.  The  week-  sible  to  all  that  come  unto  him  by  Jesus 
ly  service  of  the  sanctuary  was  the  changing  Christ.  Observe,  3.  The  time  of  this  ser- 
of  the  show-bread  every  sabbath  day  in  the 
morning.  All  the  service  was  typical,  re- 
presenting the  continual  application  of  the 
benefits  of  Christ's  sacrifice  unto  his  cluircli 
to  the  end  of  the  world.  The  tabernacle 
itself,  and  the  inhabitation  of  God  in  it, 
was  a  type  of  the  incarnation  of  the  Son  of 
God  ;  all  the  utensils  in  it  were  represent- 
ations of  his  grace.  He  is  the  light  and 
life  of  the  church,  the  lamp  and  the  bread 
thereof.  The  incense  of  his  intercession 
renders  all  our  obedience  acceptable  unto 
God,  and  accordingly  there  was  continual 
application  unto  these  things  without  inter- 
mission every  day  ;  signifying  unto  us,  that 
a  continual  application  unto  God  by  Christ, 
and  a  continual  application  of  the  media- 
tion of  Christ  by  faith,  are  the  springs  of 
the  light,  life,  and  comfort,  of  the  church. 
— Having  thus  described  the  priests'  ser- 
vice in  the  first  part  of  the  temple,  ver.  6. 
he  comes  now  to  declare  the  service  and  ad- 
ministration of  the  high-priest  in  the  second 
part  of  tlie  temple,  or  holy  of  holies, 
verse  7. 

7  But  into  the  second  went  the 
high-priest  alone,  once  every  year, 
not  without  blood,  which  he  offered 


vice  expressed,  it  was  once  only  evert/ 
year  ;  and  the  day,  the  precise  day  of  the 
year,  determined.  Lev.  xvi.  29.  to  wit,  the 
tenth  day  of  the  month  Tizri,  answering 
our  September,  called  the  great  day  of 
atonement  ;  on  which  day  such  a  com- 
plete atonement  was  made  for  sin,  that  the 
Jews  had  a  saying,  "  That  on  the  day  of 
expiation  all  Israel  was  made  as  innocent 
as  in  the  day  of  creation."  Observe,  4. 
The  nature  of  this  service ;  the  apostle 
tells  us,  it  was  not  without  blood,  that 
is,  he  did  it  by  blood,  sprinkling  it 
seven  times  with  his  finger  towards  the 
mercy-seat.  Lev.  xvi.  11,  12.  There  is  an 
emphasis  in  the  expression,  not  -without 
blood,  to  manifest  the  necessity  of  the  death 
and  blood-shedding  of  Jesus  Christ  our 
great  High-priest,  and  the  impossibility  of 
our  entering  into  the  gracious  presence  of 
God  without  the  blood  of  the  reconciling 
sacrifice,  Christ  Jesus.  Observe,  5.  For 
whom  this  blood  was  offered ;  first,  for 
himself,  then,  for  the  people ;  that  is,  for 
his  own  sins,  and  the  sins  of  the  people: 
this  argued  the  great  imperfection  of  that 
state  ;  whereas  Christ, our  great  High-priest, 
was  not  to  offer  up  the  blood  of  bulls,  but 
his  own  blood  ;  not  for  lii:nself  at  all,  but 


G26 


HEBREWS. 


Chap.  IX. 


for  others  only ;  not  once  a  year,  but 
once  for  ail  :  Bjj  one  offlri/ig  he  hath  fur 
fVff  perfected  them  that  are  sanctified. 

8  Tlie  Holy  Ghost  this  signifving, 
that  the  way  into  the  hoHest  of  all 
was  not  yet  made  manifest,  while  as 
the  first  tabernacle  was  yet  stand- 
ing. 


The  apostle  in  this  verse  declares  the 
spiritual  use  and  signification  of  the  Le- 
vitical  service,  and  what  the  Holy  Giiost 
did  intend  tiiereby,  namely,  that  the  true 
and  proper  means  to  enter  into  heaven,  the 
holy  of  liolies,  was  not  so  fully  and  clearly 
manifested  ;  and  that  heaven,  represented 
by  the  holy  of  holies,  was  as  yet  inacces- 
sible ;  for  Ciirist  first  entered  into  heaven 
as  our  forerunner,  with  his  blood  to  appear 
before  God,  and  thereby  to  prepare  the  way 
for  our  entrance  after  him.  Hence  learn, 
].  That  the  Holy  Ghost's  design  in  all  tiie 
Levitical  service,  was  to  direct  the  faith  of 
believers  to  Ciirist  the  promised  Messiah, 
who  was  signified  thereby  :  I'he  JIoli/ 
Ghost  this  sig>iifi/in<r.  Learn,  2.  That 
although  typical  institutions,  attended  dili- 
gently unto,  were  sufficient  to  direct  the 
faith  of  the  Jews  unto  the  expectation  of  a 
real  expiation  of  sin,  and  a  gracious  ac- 
ceptance with  God  thereupon  ;  yet  the 
clear  manifestation  of  the  way  of  expiation 
of  sin  by  the  blood  of  Christ,  is  the  great 
privilege  and  discovery  of  the  gospel. 
Learn,  3.  Although  the  standing  of  the  first 
tabernacle  was  a  great  mercy  and  privilege, 
yet  the  removal  of  it  was  a  greater,  because 
it  made  way  for  the  bringing  in  of  that 
which  was  much  better,  the  gospel  state. 

9  Which  iDas  a  figure  for  the 
time  then  present,  in  which  were 
oflTered  both  gifts  and  sacrifices,  that 
could  not  make  him  that  did  the 
service  perfect  as  pertaining  to  the 
conscience;  10  Which  stood  only 
in  meats  and  drinks,  and  divers 
washings,  and  carnal  ordinances, 
imposed  on  them  until  the  time  of 
reformation. 

As  if  the  apostle  had  said,  ••  The  first 
tabernacle  was  but  a  figure,  or  typical  re- 
presentation of  good  things  to  come,  serv- 
ing only  for  the  present  nonage  of  the 
church  ;  for  the  gifts  and  sacrifices  then 
offered  could  not  of  theaiselves  perfectly 


justify,  sanctify,  or  save  any  man,  nor 
could  they  pacify  the  conscience  of  the 
sinner."  Where  note.  That  conscience 
cannot  be  satisfied  until  God's  wrath  be 
pacified.  Now  the  ceremonial  rites  could 
not  pacify  God's  wrath,  because  they  could 
not  satisfy  God's  justice :  nothing  but  the 
blood  of  Christ  could  do  that,  which  those 
sacrifices  were  only  typical  representations 
and  prefigurations  of.  Observe,  farther. 
The  apostle's  reasons  why  those  legal  rites 
could  not  make  them  perfect ;  namely,  be- 
cause the  nature  of  them  was  such,  that 
they  reached  only  to  the  outward  man,  con- 
sisting only,  for  the  most  part,  in  ?neats, 
drinks,  and  divers  washings,  that  con- 
cerned the  flesh  and  body  of  man,  which 
did  not  of  themselves  commend  any  man  to 
God,  and  were  imposed  upon  them  as  a 
yoke  until  the  times  of  reformation,  that  is, 
the  time  of  the  Messiah,  the  time  of  the 
New-Testament  dispensation.  Note  here. 
The  great  imperfection  of  the  Jewish  dis- 
pensation ;  it  was  weak  and  imperfect,  and 
consequently  not  to  be  continued.  Note 
farther.  That  nothing  can  give  peace  to 
conscience,  but  what  gives  satisfaction  to 
God's  justice.  Whoever  seeks  it  in  any 
other  way,  than  by  virtue  of  Christ's  atone- 
ment, will  never  attain  it  in  this  world,  or 
in  that  which  is  to  come  ;  No  offerings 
could  make  him  that  did  the  service  per- 
fect, as  pertaining  to  the  conscience. 

11  But  Christ  being  come  an 
high-priest  of  good  things  to  come, 
by  a  greater  and  more  perfect  ta- 
bernacle, not  made  with  hands,  that 
is  to  say,  not  of  this  building  ;  12 
Neither  by  the  blood  of  goats  and 
calves,  but  by  his  own  blood,  he  en- 
tered in  once  into  the  holy  place, 
having  obtained  eternal  redemption 
for  us. 

Our  apostle  having  showed  in  the  pre- 
ceding verses  how,  and  after  what  manner, 
the  Levitical  priests  executed  their  office, 
he  comes  now  to  declare  how,  and  after 
what  manner,  Christ,  our  great  High-,priest, 
did  also  execute  his.  And,  1.  As  the  Le- 
vitical priests  had  a  tabernacle,  an  earthly 
sanctuary,  to  officiate  in  ;  so  Christ  had  a 
greater  and  more  perfect  tabernacle  to  exe- 
cute his  office  in,  namely,  that  of  his  own 
body,  not  like  theirs,  made  with  hands,  but 
miraculously  formed  in  the  virgin's  womb, 
by  the  overshadowing  power  of  the  Holy 


Chap.  IX.  HEBREWS. 

Ghost,  io  whicli  tabernacle  tlie  fulness  of  the 
godhead  dwelt  substantially.  The  human 
nature  of  Christ  was  tiiat  tabernacle  in  which 
the  Son  of  God  administered  his  sacerdotal 
office  in  this  world,  and  wherein  hecontinu- 
eth  yet  so  to  do  in  lieaven  by  Ins  intercession. 
And  well  may  this  tabernacle  be  called 
greater,  being  so  not  in  quantity  and  mea- 
sure, but  in  dignity  and  worth;  and  more 
perfect,  that  is,  more  perfectly  fitted  and 
suited  to  the  end  of  a  tabernacle,  both  for 
the  inhabitation  of  the  divine  nature,  and 
the  means  of  exercising  the  sacerdotal  office, 
in  the  making  atonement  for  sin,  than  the 
other  was.  Learn  hence.  That  the  human 
nature  ot  Christ,  in  which  he  exercised  and 
discharged  the  duties  of  his  sacerdotal  office, 
in  making  atonement  for  sin,  is  the  greatest, 
most  perfect,  and  excellent  ordinance  of  God, 
far  excelling  those  that  were  most  excellent 
under  the  Old  Testament.  The  glory  of 
this  tabernacle  of  our  Saviour's  body  in  hea- 
ven, will  be  the  object  of  holy  admiration 
unto  all  eternity,  as  it  was  admirably  fitted 
and  perfected  for  service  and  usefulness  here 
on  earth.  Observe,  2.  The  apostle  declares. 
That  as  Christ  had  a  more  excellent  taber- 
nacle, so  he  was  incomparably  a  more  ex- 
cellent high-priest,  than  ever  the  legal  dis- 
pensation had  ;  they  entered  the  holy  of 
holies,  He  entered  heaven  ;  they  entered 
often.  He  but  once  ;  they  entered  with  the 
blood  of  goats  and  calves.  He  in  his  own 
blood.  And  the  effect,  fruit,  and  benefit  of 
it  was  unspeakable :  thereby  he  obtained 
eternal  redemption  for  us.  Note  here. 
That  whereas  it  is  said  that  Christ  entered 
into  heaven  with  his  own  blood,  it  is  not  so 
to  be  understood,  as  if  he  carried  the  material 
blood  which  he  shed  with  him  into  heaven, 
in  a  vessel,  or  otherwise,  as  the  high- priest 
carried  the  blood  of  the  sacrifice  in  his  hand 
into  the  most  holy  place  ;  but  that  Christ 
presented  his  body  in  heaven,  out  of  which 
the  blood  was  shed,  and  by  the  merit  of 
his  death  made  expiation  for  sin,  and  pur- 
chased eternal  redemption  for  sinners.  Learn 
hence.  That  the  enterance  of  our  Lord  Jesus 
Christ  as  our  great  High-priest  into  heaven, 
to  appear  in  the  presence  of  God  for  us,  and 
to  save  us  thereby  to  the  uttermost,  was  a 
matter  so  great  and  glorious,  that  it  could 
not  be  accomplished  but  by  his  own  blood. 
No  other  sacrifice  was  sufficient  to  this  end  : 
Not  by  the  blood  of  bulls  and  goats. 

13  For  if  the  blood  of  bulls  and  of 
goats,  and  the  ashes  of  an  heifer 
sprinkling  the  unclean,  sanctifieth  to 


027 

the  purifying  of  the  flesh  ;  14  How 
much  more  shall  the  blood  of  Christ, 
who  through  the  eternal  Spirit  cft'er- 
ed  himself  without  spot  to  God, 
purge  your  conscience  from  dead 
works,  to  serve  the  living  God  ? 

The  apostle  had  asserted  in  the  former 
verses.  That  eternal  redemption  was  the 
fruit  of  God's  sacrifice ;  he  proves  it  in  these, 
and  that  by  an  argument  drawn  from  the 
less  to  the  greater;  thus,  "If,  says  he,  the 
blood  of  bulls  and  goats,  and  the  water  that 
was  mixed  with  the  ashes  of  the  burnt  heifer, 
(or  red  cow,  mentioned  Numb,  xix.)  puri- 
fied from  ceremonial  uncleanness,  and  pro- 
cured the  eternal  sanctification  of  the  flesh, 
or  outward  man  ;  how  much  more  shall  the 
blood  of  Christ,  who,  by  the  eternal  Spirit, 
(that  is,  his  godhead,  his  divine  nature,) 
offered  up  himself,  his  whole  man,  soul  and 
body,  a  sacrifice,  without  spot,  to  God  the 
Father,  be  able  to  purge  our  consciences 
from  all  spiritual  impurity  and  uncleanness 
of  sin,  that  dead,  because  deadly,  work,  and 
render  us  fit  to  serve  the  living  God  in  an 
holy  course  of  christian  obedience  !  Note 
here,  I.  That  Christ's  offering  himself  to 
God,  was  a  special  act,  as  high-priest  of  the 
church,  wherein  he  gave  up  himself  in  a  way 
of  most  profound  obedience,  to  do  and  suf- 
fer whatever  the  justice  of  God  required  un- 
to the  expiation  of  sin,  even  to  the  shedding 
of  his  blood.  Note,  2.  That  Christ's  god- 
head it  was  which  rendered  the  suffering  of 
his  manhood  infinitely  meritorious;  or  that 
Christ's  blood  was  effectual,  not  simply  as 
it  was  material  blood,  but  as  offered  by  the 
eternal  Spirit;  his  blood,  though  not  the 
blood  of  God,  yet  was  the  blood  of  him  that 
was  God.  Note,  3.  That  the  purging  of  our 
consciences  from  dead  works  is  an  imme- 
diate effect  of  the  death  of  Christ,  and  a  be- 
nefit which  upon  our  faith  and  obedience  we 
are  made  partakers  of.  Note,  4.  That  the 
best  works  of  men,  antecedently  unto  the 
purging  of  their  consciences  by  the  blood  of 
Christ,  are  but  dead  works,  unsuitable  to  the 
nature  of  the  living  God,  Lord,  help  us  to 
remember,  that  when  we  come  to  hear,  to 
pray,  or  perform  any  act  of  worship,  that 
we  are  doing  it  to  the  living  God.  O  how 
improper  for,  and  unsuitable  to,  a  living 
God,  are  dead  services,  without  life,  without 
heart,  without  spirit ! 

15  And  for  this  cause  he  is  the 
Mediator  of  the  new  testament,  that 
by  means  of  death,  for  the  redemp- 


628 


HEBREWS. 


Chap.  IX. 


tionofthe  transf^ressions  <Aaf  were 
under  the  first  testament,  they  wliich 
are  called  might  receive  the  promise 
of  eternal  inheritance.  16  For  where 
a  testament  is,  there  must  also  of 
necessity  be  the  death  of  the  testator. 
17  For  a  testament  is  of  force  after 
men  are  dead  :  otherwise  it  is  of  no 
strength  at  all  while  the  testator 
liveth. 

These  words  represent  unto  us  one  special 
benefit  accruing  by  the  death  of  Christ, 
namely,  the  ratification  of  the  gospel  cove- 
nant: for  by  this  mean  he  took  upon  him 
the  glorious  oliice  to  be  llie  mediator  of  the 
new  covenant,  that  by  the  intervention  of 
his  death  he  might  make  satisfaction  for  the 
sins  of  beUevers  under  tlie  old  testament,  as 
well  as  for  those  that  live  under  the  new  ; 
and  that  as  well  those  that  lived  before 
Christ's  coming  in  the  flesh,  as  since,  might, 
by  virtue  of  his  death,  obtain  the  promised 
eternal  inheritance.  Note  here.  That  God 
designed  an  eternal  inheritance  unto  some 
persons  ;  that  the  persons  designed  are  them 
that  are  called ;  that  the  way  and  manner 
of  conveying  a  right  and  title  to  his  inheri- 
tance was  a  promise  ;  that  there  was  an  ob- 
stacle to  the  enjoyment  of  this  inheritance, 
which  was  transgression  against  the  first  co- 
venant ;  that  this  obstacle  might  be  remov- 
ed, and  the  inheritance  enjoyed,  God  made 
a  new  covenant,  which  had  a  mediator,  who 
expiated  sin  by  the  sacrifice  of  his  death. 
Note  farther,  that  the  efficacy  and  merit  of 
Christ's  death  and  mediation,  extends  itself 
to  ail  that  are  effectually  called,  as  well 
thosethat  lived  beforehis  coming  in  theflcsh, 
as  to  those  that  lived  since.  Note  lastly. 
How  the  covenant  of  grace  is  here  called  a 
testament,  because  it  received  its  ratification 
and  confirmation  by  the  blood  of  Christ.  All 
things  required  in  a  testament  are  here  found, 
namely,  a  testator  deceased,  Christ  Jesus; 
legacies  bequeathed,  temporal,  spiritual,  and 
eternal  blessings ;  legatees  named,  the  heirs 
of  promise;  conditions  required,  upon  which 
only  the  legacies  may  be  obtained,  faith,  re- 
pentance, and  sincere  obedience  ;  seals  an- 
nexed, baptism,  and  the  Lord's  supper: 
witnesses  subscribing,  the  Father,  the  Word, 
and  the  Holy  Ghost.  The  sum  is  this.  That 
the  death  of  Christ  is  the  foundation,  life, 
and  soul,  of  the  new  covenant,  and  that  the 
new  covenant  is  of  the  nature  of  a  testament, 
and  the  benefits  promised  therein,  to  wit, 
remission  of  sin,  reconciliation  with  God, 


sanctification  on  earth,  and  glorification  in 
hravL-n,  are  legacies  freely  left  us  by  our 
deceased  testator,  who  was  dead,  but  is  alive 
again,  and  lives  for  evtrmore,  to  execute 
his  own  will  and  testament,  of  which  the 
scripture  is  the  instrument,  and  the  sacra- 
ments the  seals.  Learn  from  the  whole,  L 
That  there  is  an  irrevocable  grant  of  the 
whole  inheritance  of  grace  and  glory  made 
unto  believers  in  the  new  covenant.  2. 
That  as  the  grant  of  these  things  is  free  and 
gracious,  so  the  enjoyment  of  them  is  secured 
against  contingencies,  by  the  death  of  Jesus 
Christ  the  great  Testator.  A  testament  is 
of  force  after  men  are  dead ;  but  of  no 
strength  at  all  whilst  the  testator  liveth. 

18  Whereupon  neither  the  first 
testament  was  dedicated  without 
blood.  19  For  when  Moses  had  spo- 
ken every  precept  to  all  the  people, 
according  to  the  law,  he  took  the 
blood  of  calves,  and  of  goats,  with 
water,  and  scarlet  wool,  and  hyssop, 
and  sprinkled  both  the  book  and  all 
the  people,  20  Saying,  This  is  the 
blood  of  the  testament  which  God 
hath  enjoined  unto  you.  21  More- 
over, besprinkled  likewise  with  blood 
both  the  tabernacle,  and  all  the  ves- 
sels of  the  ministry.  22  And  almost 
all  things  are  by  the  law  purged  with 
blood  ;  and  without  shedding  of 
blood  is  no  remission. 

Our  apostle  having  entered  upon  a  com- 
parison between  the  first  and  second  cove- 
nant in  the  former  verses,  he  goes  on  to  pro- 
secute it  in  these,  showing  that  both  of  them 
were  dedicated,  that  is,  confirmed  by  blood. 
The  first  covenant  which  God  made  with 
Israel  in  Horeb,  had  not  its  sanction  with- 
out typical  blood.  The  using  of  the  blood 
for  the  sanction  of  leagues  and  covenants 
was  a  very  ancient  rile,  and  probably  sig- 
nified that  the  parties  confederating  did 
thereby  engage  blood  and  life  for  the  ob- 
servation of  them.  Now  that  the  covenant 
between  God  and  Israel  was  thus  solemnized, 
and  received  its  confirmation  by  blood,  the 
apostle  makes  appear  from  the  history  of 
Moses,  Exod.  xxiv.  unto  which  he  appeals  ; 
where  we  find  the  sprinkler  to  be  Moses, 
the  sprinkling  to  be  blood,  the  things 
sprinkled  were  the  hook  wherein  the  cove- 
nant was  written,  and  the  people  who  en- 
gaged themselves  in  the  covenant.  Now 
the  use  and  end  of  this  sprinkling  upon  the 


Chap.  IX. 


HEBREWS. 


C2D 


people,  was  the  confirmation  of  tlie  cove- 
nant on  their  part,  as  the  sprinkling  of  it 
upon  theallar  was  tiie  confirmation  on  Gud's 
part.  And  the  words  addtd  to  the  action 
were,  This  is  the  blood  of  the  covenant: 
that  is,  tins  IS  the  blood  by  whicli  the  co- 
venant is  confirmed,  and  made  inviolable 
betwixt  God  and  you  :  he  calls  it  Xha  blood 
of  the  covenant,  because  it  was  a  sign  of 
it,  and  a  seal  confirming  it.  In  like  man- 
ner the  new  covenant  was  confirmed  by 
blood,  even  by  the  blood  of  Christ,  as  is 
evident  from  his  own  words,  Luke  xxii.  20. 
This  cup  is  the  new  testament  in  my 
blood  for  remission  of  sins.  Remission  of 
sin  IS  one  principal  blessing  promised  in 
the  new  covenant  ;  but  this  promise  had 
been  in  vain,  if  Christ's  blood  had  not  been 
shed  to  satisfy  divine  justice,  and  thereby 
make  sin  remissible.  For  though  man  had 
repented,  and  could  have  made  even  hell 
itself  to  swim  with  his  tears,  yet  his  sins 
could  not  have  been  remitted,  had  not  the 
blood  made  it  remissible;  so  that  the  blood 
of  Christ  is  the  firm  and  immovable  basis 
and  foundation  upon  which  the  new  cove- 
nant was  fixed.  This  is  the  first  part  of 
the  apostle's  design  in  these  words,  namely, 
to  prove  the  necessity  of  Christ's  blood  tor 
confirmation  of  the  new  covenant.  Next, 
he  proves  the  efhcacy  of  that  blood  for 
taking  away  of  sin  ;  telling  us,  that  the  ta- 
bernacle, the  vessels,  and  all  the  utensils 
thereunto  belonging,  yea,  all  things  which 
were  purified,  were  ceremonially  puiified 
by  blood  ;  and  that,  as  without  shedding  of 
blood  then  there  could  be  no  remission,  so 
no  acceptance  with  God  now  without  tlie 
shedding  of  the  blood  of  Christ.  Learn 
hence.  That  in  all  things  wherein  we  have 
to  do  with  God,  and  whereby  we  approach 
unto  him,  it  is  the  blood  of  Christ,  and  the 
application  of  it  to  our  consciences,  that 
gives  a  gracious  acceptance  with  God  ; 
without  this  all  is  unclean  and  defiled  now, 
as  without  shedding  of  blood  there  was  no 
purification  then. 

23  //  icas  therefore  necessary 
that  the  patterns  of  things  in  the 
heavens  should  be  purified  with 
these  :  but  the  heavenly  things 
themselves  with  better  sacrifices 
than  these. 

As  if  the  apostle  had  said,  "  If  the  ta- 
bernacle and  utensils  thereto  belonging, 
which  were  patterns  and  types  of  heavenly 
things,  must  be  consecrated  by  the  blood 


of  bulls  and  goats,  much  more  must  the 
heivcniy  things  themselves,  which  were 
shadowed  by  them,  be  purified  and  conse- 
ciated  by  Ixttir  lilood  tli;m  the  blood  of 
beasts,  even  with  the  precious  blood  of  Je- 
sus Christ."  Leain  hence,  L  That  there 
is  such  uncleanness  in  our  natures,  m  our 
persons,  in  our  duties,  in  all  our  services, 
that  unless  they  and  we  are  purified  by  the 
blood  of  Christ,  neitlitr  we  nor  they  can 
have  any  acceptance  with  God.  Learn,  2. 
That  the  sacrifice  of  Christ  is  the  one  only 
everlasting  louiitain  and  spring  of  all  sanc- 
tification  and  sacred  dedication,  whereby 
the  whole  new  creation  is  purified  and 
dedicated  unto  God.  Learn,  3.  That  nei- 
ther heaven  itself,  nor  heavenly  things, 
could  have  been  made  meet  lor  us,  or  we 
for  them,  had  not  they  been  dedicated, 
and  we  purged  by  the  sacrifice  of  Christ. 
By  heavenly  things  here  we  may  under- 
stand heaven  itself,  of  which  the  tabernacle 
was  a  type.  Now  as  the  purification  of  the 
tabernacle  was  only  to  prepare  it  to  be  a 
place  in  which  their  persons  might  be  pre- 
sented before  God  ;  in  like  manner  was  hea- 
ven itself  prepared  and  purified  for  us  by 
our  Lord's  entrance  into  it,  with  his  own 
atonement, or  propitiatory  sacrifice:  Christ's 
entering  into  heaven,  and  his  appearing 
with  his  blood  of  sprinkling  in  the  presence 
of  God  for  us,  procures  the  acceptance  of  our 
prayers  and  praises  whilst  we  live,  aiKl  our 
admission  into  those  heavenly  mansions  of 
bliss  and  glory  prepared  for  us  when  we 
die. 

24  For  Christ  is  not  entered  into 
the  holy  places  made  with  hands, 
which  are  the  figures  of  the  true  : 
but  into  heaven  itself,  now  to  ap- 
pear in  the  presence  of  God  for  us : 

Observe  here,  1.  The  person  spoken  of, 
and  that  is  Christ,  our  great  high-priest,  the 
mediator  of  the  new  covenant.  Observe, 
2.  What  is  spoken  of  him,  I.  Negatively, 
That  he  is  not  entered  into  the  iioly  place 
of  the  sanctuary,  or  tabernacle  made  with 
hands,  that  is  built  by  the  hands  of  men, 
which  was  a  figure  of  the  true  holy  of  ho- 
lies, to  wit,  heaven.  All  God's  appoint- 
ments in  his  service  have  their  proper  sea- 
son, their  proper  glory,  beauty,  and  use ; 
even  the  tabernacle,  and  the  external  uten- 
sils thereof,  made  rtilh  men's  hands,  had  so, 
while  they  had  the  force  of  a  divine  insti- 
tution. 2.  Positively,  he  is  entered  into 
heaven  itself,  the  place  of  the  peculiar  resi- 


630 


HEBREWS. 


Chap.  IX. 


dence  of  the  presence,  majesty,  and  glory  of 
God ;  where  all  his  blessed  saints  enjoy 
him,  and  his  holy  angels  minister  unto  him. 
Observe,  3.  The  end  of  our  great  High- 
priest's  entrance  into  heaven  declared,  Now 
to  appear  in  the  presence  of  God  fur  us. 
The  priests  of  old,  when  they  entered  the 
holy  place,  were  forced  soon  to  go  out 
again,  to  prepare  for  a  new  sacrifice  ;  but 
this  word  now  is  expressive  of  the  whole 
season  and  duration  of  time,  from  the  en- 
trance of  Christ  into  heaven,  unto  the  con- 
summation of  all  things  :  there  is  no  mo- 
ment of  time  in  which  it  may  not  be 
said,  he  now  appeareth  in  the  presence  of 
God  for  us.  Learn  hence.  That  the  con- 
tinual appearance  of  our  Lord  Jesus  Christ 
for  us  in  heaven,  as  our  great  High-priest, 
in  the  presence  of  his  Father,  is  the  foun- 
dation of  both  our  safety  and  our  comfort, 
from  whence  relief  may  be  derived  upon 
ail  occasions,  whatever  difficulties,  tempta- 
tions, and  trials,  may  be  before  us. 

25  Nor  yet  that  he  should  offer 
himself  often,  as  the  high-priest  en- 
tereth  into  the  holy  place  every  year 
with  the  blood  of  others  ;  26  (For 
then  must  he  often  have  suffered 
since  the  foundation  of  the  world  ;) 
but  now  once,  in  the  end  of  the 
■world,  hath  he  appeared,  to  put 
away  sin  by  the  sacrifice  of  himself. 

Our  apostle  in  these  words  sets  forth  the 
excellency  of  Christ's  sacrifice  from  its  sin- 
gularity ;  it  needeth  no  repetition,  as  their 
sacrifices  of  old  did  :  their  sacrifices  were 
repeated  often,  and  their  repetition  was  an 
evidence  of  their  imperfection  ;  but  Christ's 
once  offering  himself  a  sacrifice  was  suf- 
ficient, in  regard  of  the  infinite  worth  and 
dignity  of  his  person  :  Once  in  the  end 
of  the  world,  the  gospel  age,  the  last  age 
of  the  world,  hath  he  appeared,  to  take 
away  sin  6?/  the  sacrifce  of  himself 
Here  note,  that  the  virtue  of  Christ's  sa- 
crifice, once  offered,  did  extend  itself  to  all 
times,  and  purchase  pardon  for  sins  com- 
mitted in  ail  ages,  even  long  before  it  was 
offered  :  for  the  death  of  Christ  must  be 
considered  not  as  a  natural,  but  as  a  moral 
cause  :  not  as  a  medicine  that  heals,  but  as 
a  ransom  that  frees  a  captive.  A  captive 
may  be  released  upon  assurance  given  that 
a  ransom  shall  be  paid,  though  it  be  not 
actually  paid.  Thus  the  death  of  Christ 
was  available  to  purchase  pardon  for  be- 
lievers before  his  coming,  because  he  inter- 


posed as  their  surety  ;  and  therefore  called 
the  Lamb  slain  from  the  foundation  of 
the  world,  not  only  in  respect  of  God's  de- 
cree, but  Christ's  efficacy  :  the  salvation 
we  derive  from  him,  was  ever  in  him ; 
Christ's  once  offering  was  sufficient ;  his 
sacrifice  may  be  often  commemorated,  but 
only  once  offered.  Such  indeed  is  the  ab- 
solute perfection  of  the  once  offering  of 
Christ,  that  it  stands  in  need  of,  and  will  ad- 
mit of,  no  repetition  in  any  kind.  Note 
farther,  That  this  once  offering  of  Christ  is 
always  effectual  unto  all  the  ends  of  it,  now 
and  hereafter,  even  no  less  than  it  was  in 
the  day  and  hour  when  it  was  actually  of- 
fered. This  sacrifice  needs  no  repetition 
like  those  of  old,  but  is  always  fresh  in  the 
virtue  of  it,  and  needs  nothing  but  renew- 
ed application  by  faith  for  the  communica- 
tion of  its  effects  and  fruits  unto  us  ;  For 
bii  one  offering  he  hath  for  ever  perfected 
them  that  are  sanctifed.  Though  the 
sufferings  of  Christ  were  necessary  to  the 
expiation  of  sin,  yet  he  suffered  neither 
more  nor  oftener  than  was  necessary  ;  to 
have  suffered  often  was  altogether  needless, 
and  would  have  been  useless.  Note,  lastly. 
The  great  end  for  which  Christ  once  be- 
came a  sacrifice,  namely,  to  put  away  sin; 
plainly  implying,  that  sin  had  erected  a 
dominion,  a  tyranny,  over  all  men,  as  by 
a  law  ;  that  no  power  of  any  mere  creature 
was  able  to  disannul  or  abolish  this  law  of 
sin  ;  that  the  destruction  and  dissolution  of 
this  law  of  sin,  was  the  great  end  of  Christ's 
coming,  to  discharge  his  priestly  office  in 
the  sacrifice  of  himself:  Now  in  the  end 
of  the  world  hath  he  appeared,  to  put 
away,  to  abolish  and  destroy,  sin  by  the 
sacrifice  of  himself . 

27  And  as  it  is  appointed  unto  men 
once  to  die,  but  after  this  the  judg- 
ment ;  28  So  Christ  was  once  of- 
fered to  bear  the  sins  of  many  ;  and 
unto  them  that  look  for  hira  shall  he 
appear  the  second  time,  without  sin, 
unto  salvation. 

These  words  may  be  considered  relatively 
and  absolutely.  Relatively  thus  :  "  As 
God  has  appointed  that  all  men  should 
once  die  penally  for  sin,  and  then  be  judged, 
so  did  he  determine  that  Christ  should 
once  suffer  penally,  to  expiate  sin,  and  take 
away  the  guilt  of  it  fully.  And  as  after 
death  men  must  appear  the  second  time 
to  judgment,  so  after  his  once  offering  to 
take  away  sin  and  death,  Christ  shall  ap- 


Chap.  IX.  HEBREWS. 

pear  tlie  second  time  to  bestow  upon  us 
eternal  salvation."  Note  licre,  That 
Christ's  being  otfercd  to  take  away  the 
sins  of  many,  cannot  be  meant  of  liis 
takmg  tiiem  away  in  the  Socinian  sense, 
to  wit,  by  his  holy  doctrine,  which  was 
confirmed  by  bis  dealli,  but  of  his  bearing 
our  sins  by  way  of  imputation  ;  for  this  is 
evident  from  the  opposition  here  between 
his  first  appearance  and  his  second  :  Clirist 
was  once  offered  to  bear  our  sins,  but  he 
s/ia/l  appear  a  second  time  without  sin. 
Why  ?  did  he  not  appear  the  first  time 
without  sin?  Yes,  certainly  he  did,  as  to 
any  inherent  guilt  ;  for  the  scripture  assures 
us,  /le  had  no  sin.  What  then  is  the 
meaning  of  the  opposition,  at  his  first 
coming  he  bore  our  sins ;  at  his  second 
coming  he  shall  appear  without  sin  ?  The 
words  can  have  no  other  imaginable  sense 
but  this  :  that  at  his  first  coming  he  sus- 
tained the  person  of  a  sinner,  and  died  as 
a  sacrifice  ;  but  at  his  second  coming  he 
shall  appear  as  a  judge,  to  confer  eternal 
life  on  those  who  are  made  partakers  of  the 
sacrifice  of  his  death.  Thus  the  words  are 
to  be  considered  relatively.  Absolutely 
thus,  "  It  is  appointed  for  all  men  once 
to  die.  Here  is  the  first  word  of  certainty, 
all  men  must  die  ;  then  the  word  of  sin- 
gularity, they  must  once  die,  not  often: 
once,  and  but  once  ;  tiiey  die  by  statute 
and  appointment.  The  supreme  Lord  of 
life  and  death  appoints  man  his  time,  both 
for  coming  into  the  world,  and  going  out 
of  it  :  we  come  in  at  his  command,  and 
leave  at  his  disposal.  And  after  death  the 
judgment:  the  word  after  signifies  the 
order  of  tune  ;  for  death  goes  before,  and 
judgment  follows  it."  The  judgment  is 
both  particular  and  of  every  individual 
person,  and  general  and  universal  of  all; 
after  which  follows  the  final,  eternal,  and 
unalterable  condition  of  man,  either  in  a 
state  of  misery  or  felicity.  The  parties 
judged  will  be  angels  and  men  ;  the  per- 
son judging,  Jesus  Christ  :  he,  by  redeem- 
ing mankind,  obtaining  right  and  power  to 
judge  mankind  :  such  a  judge  as  the  po\/- 
er  of  the  mightiest  cannot  daunt;  such  a 
judge  as  the  suhtilty  of  the  wisest  cannot 
delude  ;  such  a  judge  as  the  riches  of  the 
wealthiest  cannot  bribe;  in  a  word,  such  a 
judge  as  there  is  no  appealing  from,  or  re- 
pealing of,  his  sentence.  O  great  day  ! 
when  the  stitfest  knee  shall  bow  at  the 
tribunal  of  Jesus  Christ,  and  the  strongest 
back  shall  break  under  the  insupportable 
burden  of  a  Redeemer's  wrath  !  wlien  the 


031 


Alexanders  and  Cesars,  which  once  shook 
the  earth,  and  made  the  world  to  tremble, 
shall  revere  and  lie  prostrate  at  the  loot  of 
Christ!  and,  Lord,  seeing  that  judgment  is 
before  us,  let  us  seriously  believe  it,  daily 
expect,  duly  prepare  lor  it  ;  let  no  profit 
tempt  us,  no  pleasure  entice  us,  no  power 
embolden  us,  no  privacy  encourage  us,  to  do 
that  thing  which  we  cannot  account  for  at 
thy  tribunal.     Amen. 

CHAP.  X. 

Tlie  design  of  our  apostle  in  llie  cliaptcr  before 
us,  is  twofold :  first,  to  sliow  the  weal(ness  and 
imperfcclinn  of  tlie  Levitical  sacrifices  considered 
in  tliemselves,  and  the  necessity  and  efficacy  of 
tlie  sacrifice  of  Clirist.  Secondly,  To  improve 
this  doctrine  unto  faith,  obedience,  and  perse- 
verance in  our  christian  i)rofessi-on  unto  the  cleat h, 
by  several  weighty  arguments;  showing  parti- 
cularly the  fatal  danger  of  apostasy  from  Christ 
and  his  holy  religion. 

Xj^OR.  the  law  having  a  shadow  of 
good  tilings  to  come,  and  not 
the  very  image  of  the  things,  can  ne- 
ver with  those  sacrifices  which  they 
offered  year  by  year  continually 
make  the  comers  thereunto  perfect. 

In  the  former  part  of  this  chapter,  the 
apostle  proves  the  iiiipotency  and  imperfec- 
tion of  the  Levitical  sacrifices  by  sundry 
arguments  ;  namely,  first,  from  the  nature 
of  them,  they  were  but  shadows  ;  from  the 
plurality  of  them,  they  were  many  ;  from 
the  repetition  of  them,  they  were  often  ; 
and  from  the  inefficaciousness  of  them,  they 
could  not  take  away  sin. 

The  former  of  these  is  taken  notice  of,  in 
this  first  verse,  The  law  having  a  shadow 
of  good  things  to  come.  An  allusion  pro- 
bably to  the  art  of  painting,  wherein  a  sha- 
dowis  first  drawn,  and  afterwards  the  very 
image  itself;  or  a  metaphor  taken  from  the 
shadow  of  a  body  in  the  light  of  the  sun. 
As  a  shadow  is  the  representation  of  a  body, 
a  just  and  true  representation  of  it,  and  of 
nothing  else,  yet  but  an  obscure  representa- 
tion of  a  body ;  the  life,  vigour,  and  spi- 
rit of  a  body,  cannot  be  represented  by  it : 
thus  was  it  between  the  sacrifices  of  the 
law,  and  the  sacrifices  of  Christ  ;  the  blood 
of  those  sacrifices  were  representations  of 
Christ ;  they  were  a  just  representation  of 
Christ:  he  was  the  idea  in  the  mind  of 
God,  when  Moses  was  charged  to  make  all 
things  according  to  the  pattern  showed  him 
in  the  mount :  and  they  were  but  an  ob- 
scure and  dark  representation  of  him  ;  the 
glory  and  eflficacy  of  these  good  things  ap- 
peared not  visible  in  them.  Lcurn  hence. 
That  whatever  there  may  be  in  religious  in- 


632 


HEBREWS. 


Chap.  X. 


stitutioiis,  and  the  diligent  observation  of 
them,  if  they  only  shadow  forth  Jesus 
Christ,  and  do  not  actually  exhibit  him  to 
the  faith  of  believers  with  the  benefits  of 
his  mediation,  they  cannot  make  us  perfect, 
nor  give  us  acceptance  with  God. 

— Those  sacrifices  which  they 
ofFereci  year  by  year  continually 
make  the  comers  thereunto  perfect. 

2  For  then  would  they  not  have  ceased 
to  be  offered  ?  because  that  the  wor- 
shippers once  purg;ed  should  have 
had    no    more    conscience    of    sins. 

3  But  in  those  sacrifices  there  is 
a  remembrance  again  made  of  sins 
every  year. 

Here  we  have  a  second  argument  to  prove 
the  impotency  and  weakness  of  the  legal  sa- 
crifices ;  and  it  is  drawn  from  the  repetition 
and  non-cessation  of  them.  Thus,  "  Those 
sacrifices  which  were  often  repeated  year  by 
year,  could  not  of  themselves  make  satisfac- 
tion for  sin,  or  purge  the  conscience  of  the 
sinner  from  guilt.  Had  justice  been  satis- 
fied, and  conscience  quieted,  there  had  been 
no  reason  why  those  sacrifices  should  have 
been  so  often  repeated.  But  the  case  was 
otherwise,  for  in  their  most  solemn  sacrifices 
there  was  a  commemoration  and  confession 
made  of  their  former  sins  by  the  high-priest 
every  year ;  which  was  an  intimation  to 
them  that  they  needed  a  new  and  better  sa- 
crifice for  the  expiation  of  sin,  namely,  that 
of  the  Messiah,  in  and  by  which  alone  re- 
mission of  sin  was  to  be  expected  and  ob- 
tained." Learn  hence,  1.  That  the  repetition 
and  reiteration  of  the  same  sacrifices,  is  aa 
evident  demonstration  of  their  weakness  and 
insufficiency.  Accordingly,  the  church  of 
Rome,  by  affirming  the  sacrifice  in  the  mass 
to  be  the  very  same  with  that  which  Christ 
offered  on  the  cross,  do  prove  an  insuffi- 
ciency in  the  sacrifice  of  Christ  for  the  ex- 
piation of  sin,  if  the  apostle's  argument  here 
be  good  :  for  he  affirms,  that  all  sacrifices 
that  must  be  repeated  are  weak  and  insuffi- 
cient. Learn,  2.  That  although  repeated 
sins  have  need  of  repeated  confession,  and 
renewed  pardon,  yet  they  have  no  need  of 
sacrifice :  For  he  who  is  once  purged 
has  no  more  conscience  of  sin,  (hat  is, 
though  he  knows  he  has  many  sins,  yet  he 
has  not  a  trembling,  tormenting,  accusing 
conscience,  l)€caus2  he  is  purged,  and  his 
sins  pardoned,  through  that  one  sacrifice  of 
Jesus  Christ.  Learn,  3.  That  the  discharge 
of  conscience  from  the  guilt  of  sin  by  virtue 


of  the  sacrifice  of  Christ,  is  a  full  demon- 
stration of  the  suflficiency  of  the  virtue  of 
that  sacrifice:  and  that  there  needs  no  rei- 
teration of  it,  but  only  fresh  applications 
made  unto  it  by  repeated  acts  and  exercises 
of  faith. 

4  For  it  is  not  possible  that  the 
blood  of  bulls  and  of  goats  should 
take  away  sins. 

The  intendment  of  our  apostle  in  these 
words  is  to  piove,  that  the  sacrifices  of  the 
law  could  not  expiate  sin,  nor  make  recon- 
ciliation with  God,  which  the  sacrifice  of 
Ciirist  alone  was  ordained  and  appointed  to. 
Here  observe,  L  The  subject  matter  spoken 
of,  the  blood  of  bulls  and  goats:  they  were 
accompanied  with  great  solemnity  and  pomp 
of  ceremony  in  their  celebration  ;  and  the 
people  had  a  great  esteem  and  veneration  of 
them  in  their  minds  ;  but  when  all  was  done, 
that  which  was  oflfered  was  no  more  than 
the  blood  of  bulls  and  goals.  Observe,  2. 
That  which  is  denied  of  these  sacrifices, 
namely,  the  taking  awat/  of  sins  ;  to  take 
away  sin,  is  to  make  atonement  for  sin,  to 
expiate  the  guilt  of  it  before  God,  by  a  satis- 
faction given,  or  price  paid,  that  it  shall  ne- 
ver bind  overthe  penitent  sinner  unto  punish- 
ment. Observe,  3.  The  manner  of  the  ne- 
gation :  it  was  irnpossible  that  the  blood  of 
bulls  and  goats  should  take  away  sins. 
Impossible  from  divine  institution  ;  they 
were  never  designed  for  that  end,  therefore 
could  never  effect  it ;  for  the  virtue  of  every 
institution  depends  upon  its  designation  to 
its  end.  Now  the  blood  of  bulls  was  only 
designed  to  represent  the  faking  away  of  sin, 
but  never  by  itself  to  eflfect  it.  And  it  was 
also  impossible  from  the  nature  of  the  thing ; 
for  how  could  the  blood  of  a  beast  expiate 
the  sin  of  a  man  ?  satisfaction  must  be  made 
for  sin  in  and  by  the  same  nature  that  had 
sinned.  Learn  hence.  That  it  was  utterly 
impossible  that  sin  should  be  taken  away 
before  God,  and  from  the  conscience  of  a 
sinner,  by  any  other  blood  than  the  blood 
of  Christ :  it  is  this  alone  that  cleanseth  us  _ 
from  all  sin,  for  he  alone  was  the  propitiation 
for  them. 

5  Wherefore,  when  he  cometh  in- 
to the  world,  he  saith,  Sacrifice  and 
offering  thou  wouldest  not,  but  a 
body  hast  thou  prepared  me  ;  G  In 
burnt  offerings  and  sacrifices  for  sin 
thou  hast  had  no  pleasure.  7  Then 
said  I,  Lo,  I  come  (in  the  volume  of 


Cliap.  X. 


HEBREWS. 


633 


the  book  it  is  written  of  mc)  to  do  thy 
will,  O  God.  8  Al)<)ve,  when  ho  said, 
Sacrifice  and  oftVrin;:  and  burnt- 
otl'erinsis  and  offcrin!:  for  sin  tliou 
V'onldest  not,  iRMtlier  hadst  pleasure 
therein  ;  {which  are  offered  hv  the 
law  •)  9  Then  said  he,  Lo,  1  come 
to  do  thv  will,  O  God.  He  taketh 
away  the  first,  that  he  may  establish 
the  second.  10  Bv  tlie  which  will 
we  are  sanctified,  through  the  offer- 
ing of  the  body  of  Jesus  Christ  once 
fo'  all. 

Our  apostle  having  showed  tlie  weakness  pj^,ral„  v  of  persons  ;  tlie  priests  were  many  ; 
and  insufficiency  of  tlie  Levitical  sacrifices  in  T  ^^^^^^  ^,f  jg-.th  tlicy  had  many  succes- 
the  former  verses,  he  comes  now  to  declare    ^^^^.g .  ,,^jt  the  evangelical  priesthood  consibf- 

ed  but  of  one  single  person,  the  Lord  Jesus, 


ly  ministering,  and  offering  often- 
times the  same  sacrifices,  which  can 
never  take  away  sins:  12  But  this 
man,  after  he  had  oflered  one  sacri- 
fice f«»'  sins,  for  ever  sat  down  <»n 
the  right  hand  of  God  :  13  From 
henceforth  ex))ecting  till  his  eneniies 
be  made  his  footstool  :  14  For  by 
one  offering  he  hath  perfected  lor 
ever  them  that  are  sanctified. 

Our  apostle  still  proceeds  upon  his  former 
argument,  namely,  to  assign  a  faither  differ- 
ence between  Christ  and  the  Levitical  priests. 
1    Tlie  Levitical   priesthood  consisted  of  » 


the  efficacy  and  sufficiency  of  Christ  s  sacri 
ficc,  and  his  blessed  undertaking,  to  do,  lul 
fil,  perform,  and  suffer  all  things  required  by 
the  will   and   wisdom,  by  the  holiness  and 
righteousness  of  God,  unto  the  complete  sal- 
vation of  the  church.     And  this  he  doth  by 
a  quotation  out  of  the  Old  Testament,  Faal. 
Ix.  6,  7,  8.     Where  Christ  is  brought  in  as 
newl'y  made  man,  speaking  to  his  Father, 
in  and  after  this  manner  :  "  Forasmuch  as 
Ihy  wisdom  did  institute,  and  formerly  ap- 
point, sacrifices,  as  types  to  prefigure  the  sa- 
crifice of  thy  Son,  but  thou  didst  not  intend 
their   longer  continuance,  when  he  should 
once  be  offered  up ;  pursuant  to  this  holy 
will  and  pleasure  of  thine,  I  am  now  come 
into  the   world  :  thou   hast  prepared  me  a 
body,  an  holy  and  innocent  human  nature, 
fit  to  be  unitud  to  my  ulorious  godhead  ;  in 
which  nature  I  will  suffer,  and  by  my  sutier- 
ings  sati!.fy  thy  justice  for  sin  ;  and  by  the 
sufficiency  of  my  sacrifice  put  a  period  to  all 
the  Levitical  sacrifices  that  did  precede  me, 
and  prefi-ure  me."     Learn  hence,  l.That 
in  the    fulness    of  God's  appointed    time, 
Christ  came  into  the  world  to  accomplish 
that  which  the  Levitical  sacrifices  did  only 
prefigure,  but  could  not  effectuate.  2.  That 
in  ordtr  thereunto,  Christ  did  assume  the 
human  nature,  and  offered  in  himself  thatna- 
ture  willingly  to  his  Father,  as  a  sacrifice  to 
atone  divine  displeasure.     3.  That  by  this 
one  sacrifice  and  oblation  of  Christ,  which 
he  performed   in  obedience  to  the  will  of 
God.  all  that  believe  in  him  are  justified  and 
saved,  do  obtain  remission  of  sin,  grace  here, 
and  glory  hereafter :  B,/  winch  -will  wc  are 
sanctified,  through  the  offering  ofihebodi/ 
of  Jesus  Citrist  once  fur  alt. 

11  And  every  priest  standcth  dai- 


called  here,  tim  Man.     2.  The  Levilical 
prit>stliood  consisted  of  a  plurality  of  sacri- 
fices ;  there  were  also  many,  many  in  num- 
ber, and  many  in  kind,  bulls,  lambs,  goats, 
&c   but  the  sacrifice  which  Christ  ottered 
was  but  one,  as  to  the  kind,  namely,  that 
body  which  was  prepared,  ver.  5.     3.  The 
Levitical  sacrifices   were  olt-times  otiered, 
ver    11    but  the  sacrifice  of  Christ  was  but 
once  offered.     4.  The    Levitical   sacrifices 
could   never  take  away  sin  ;  but  Christ  by 
the  sacrifice  of  his  death  took  away  sin  for 
ever,  fully  and  everlastingly.     5.  The  Le, 
vitical  priests  stood  and  ministered,  ver.  1 1. 
Even/  priest  standtth  daily.     This  is  the 
posture  of  servants  ;  but  Christ  sits,  which 
is  the  posture  of  a  Lord  ;   This  man,  after 
he  had  offered,  sat  down.     6.  They  stood 
daily  mmistermg  and  offering,  because  their 
sacrifices  could   not  take  away  sin;    but 
Christ  did  his  work  fully   by  one  offermg, 
and  after  that  sits  or  rests  for  ever  in  heaven. 
Learn  hence,  1.  That  Christ  crucified  is  the 
only  divine  and  proper  sacrifice  under  the 
gospel       Divine,  because  its  institution  and 
appointment  was  of  God  :  proper,  because 
all  the  essential  properties  of  an  expiatory 
sacrifice  were  found  in  this.     It  was  a  living 
creature  offered  by  a  priest ;  it  was  ofrered 
to  God,  and  it  was  a  sweet  savour  unto  him ; 
and   it  is  the  only  proper  sacrifice  of   the 
gospel.     Doing  good   is  called  a  sacrifice, 
Heb.  xiii.  IG.  Righteousness  is  called  a  sa- 
crifice,  Psal.   iv.  5.  but  not  properly,  but 
allusively  and  metaphorically  only.     Learn, 
2  That  the  sacrifice  of  Christ  is  but  of  one 
kind,  and    was  but  once  offered  ;  yet  is  of 
such  unspeakable  value,  and  everlasting  effi- 
citcy,  as  to  take  away  sin  fully  and  finally. 


C34 


HEBREWS. 


Chap.  X. 


and  to  perfect  all  thcra  that  are  or  shall  be 
sanctified  to  the  end  of  the  world.  The  vir- 
tue (if  tills  sacrifice  reacheth  backward  as  far 
as  Adam,  and  reaclielh  forward  to  the  last 
believer  springing  troiu  Adam  :  and  as  it 
reacheth  backward  and  forward  to  all  be- 
lievers, in  formtT,  present,  and  future  ages, 
so  10  all  the  sins  of  all  believers,  which  are 
fully  purged  and  expiated  by  it ;  the  design 
and  end  of  this  oblation  being  to  atone,  pa- 
cify, and  reconcile  God,  by  giving  a  full 
and  adequate  compensation  and  sutislaction 
to  the  justice  of  God,  lor  the  wrong  done  to 
the  holiness  of  his  law.  Thus  our  Jesus  bi/ 
one  offering  has  perfected  for  ever  them 
that  are  sanctifid. 

15  Whereof  the  Holy  Ghost  also 
is  a  witness  to  us  :  for  after  that  he 
had  said  before,  IG  This  is  the  co- 
venant that  i  will  make  with  them. 
After  those  days,  saith  the  Lord,  I 
will  put  my  laws  into  their  hearts, 
and  in  their  minds  will  I  write  (hem  ; 
17  And  their  sins  and  iniquities  will 
I  remenil)er  no  more.  18  Now  where 
remission  of  these  is,  there  is  no 
more  offering  for  sin. 

Our  apostle  had  asserted  the  perfection  of 
Christ's  sacrifice  in  the  former  verses,  he 
proves  it  in  these  by  the  testimony  of  the 
Holy  Ghost,  recorded  Jer.  xxxi.  31.  where, 
after  he  had  promised  a  new  covenant  instead 
of  the  old,  and  had  said,  This  is  the  cove- 
nant I  -will  make  -with  thim  after  those 
(lays,  namely,  when  the  days  of  the  Old 
Testament  are  expired,  then  he  says,  1  -will 
put  my  law  into  their  hearts,  and  their 
sins  and  iniquities  -will  I  remember  no 
more.  Now  seeing  God  promiseth  under 
the  new  covenant  sanclification  and  remis- 
sion of  sin,  to  all  believers,  of  which  cove- 
nant Christ  is  mediator,  and  by  whose  death 
the  covenant  is  ratified  and  confirmed,  there- 
fore this  one  sacrificeonce  offered  up  is  abun- 
dantly sufficient.  And  if  remission  of  sins 
be  obtained  by  Christ's  one  sacrifice,  there 
needs  no  repetition  of  it,  nor  any  other 
ofiTering  for  sm.  Learn  hence.  That  the  sa- 
crifice of  Christ  was  of  that  excellent  virtue 
and  transcendant  merit,  that  by  once  offer- 
ing it  took  away  sin,  all  sin,  and  made  it 
eternally  rem^sible;  and  upon  faith  ac- 
tually and  eternally  remitted  :  to  what  pur- 
pose then  should  there  beany  more  offerings 
for  sin  ?  Yea,  they  who  look  for  and  trust 
to  any  other,  fall  into  that  sin  for  which  there 


is  no  remission  provided  in  the  covenant, 
nor  shall  any  other  offering  be  accepted  for 
them  for  ever;  for  they  despise  both  the  wis- 
dom and  grace  of  God,  the  blood  of  Christ, 
and  the  testimony  of  the  Holy  Ghost ; 
whereof  there  is  no  remission. 

Here  now  we  are  come  to  a  full  end  of 
the  doctrinal  part  of  this  epistle  concerning 
the  nature  of  Christ's  priesthood,  the  ne- 
cessity and  efficacy  of  his  sacrifice,  the 
power  and  prevalency  of  his  intercession. 
O  glorious  mysteries;  the  light  of  the  church 
of  the  Gentiles,  the  glory  of  the  people  of 
Israel,  the  foundation  and  bulwark  of  evan- 
gelical faith ! 

19  Having  therefore,  brethren, 
boldness  to  enter  into  the  holiest  by 
the  blood  of  Jesus,  *20  By  a  new 
and  living  way,  which  he  hath  con- 
secrated for  us,  through  the  vail,  that 
is  to  say,  his  flesh  :  21  And  having 
an  high-priest  over  the  house  of  God: 
22  Let  US  draw  near  with  a  true 
heart,  in  full  assurance  of  faith, 
having  our  hearts  spri-ikled  from  an 
evil  conscience,  and  our  bodies 
washed  with  pure  water. 

The  apostle  having  thus  finished  the  doc- 
trinal part  of  his  discourse,  and  informed 
their  judgment  of  the  excellency  of  the  evan- 
gelical service  above  theLevifical  sacrifices, 
he  comes  now  in  the  applicatory  part  of  his 
discourse  to  direct  their  practice  in  several 
weighty  and  important  duties,  which  appear- 
ed to  be  incumbent  upon  them,  as,  namely, 
to  draw  near  to  God,  verse  22.  to  persevere 
in  the  christian  profession,  verse  23.  to  stir 
up  one  another  to  love  and  good  works, 
verse  24.  to  continue  in  christian  commu- 
nion, verse  25.  The  first  duty  exhorted  to, 
is  to  draw  near  to  God,  seeing  we  have 
boldness,  &c.  het  us  draw  near  with  a 
true  heart.  Note  here,  1.  The  duty  ex- 
horted to,  and  that  is,  to  draxv  near  lo  God: 
in  general,  to  worship  him  ;  in  particular,  to 
pray  unto  him,  and  seek  remission  of  sin 
and  eternal  life  from  him  ;  to  come  unto 
God  as  clothed  with  glorious  majesty,  sitting 
upon  a  throne  of  grace,  and  propitiated  by 
the  blood  of  Christ.  Note,  2.  The  manner 
of  performing  this  duty.  With  a  pure  heart, 
in  full  assurance  of  faith  :  with  the  heart, 
or  we  give  him  a  skin  instead  of  a  sacri- 
fice :  with  sincerity  of  heart,  which  is  the 
life  and  soul  of  all  acceptable  worship ; 
and  with  a  full  assurance  of  faith,  grounded 


Chap.  X. 


HEBREWS. 


G35 


upon  Ihe  fidelity  of  God,  and  the  immula- 
bility  of  the  promise.  Note,  3.  The  quali- 
fications of  ti)e  person  :  he  tliat  draws  near 
to  God  niiist,  1.  Have  his  heart  spriiildid 
from  an  evil  conscience,  that  is,  his  soul 
cleansed  by  the  blood  of  Christ,  and  freed 
from  the  accusations  of  an  evil  condemnmcj 
conscience.  2-  flis  /lodi/  uas/ied  with 
pure  water,  to  wit,  the  laver  of  regeneration, 
which  was  signified  by  the  legal  washings. 
Note,  4.  The  encouragement  we  have  thus 
to  draw  near  to  God  ;  and  that  is  threefold. 
We  have  a  ?uw  and  /iving  wai/  unto  the 
noliest  by  the  blood  of  Jesus :  an  allusion 
to  the  legal  dispinsaiion,  wherein  the  high- 
priest  had  a  way  to  pass  through  Ihe  vail 
with  blood  into  the  holiest,  to  expiate  the 
people's  sins,  and  obtain  mercy  for  them. 
Ours  is  called  a  new  way,  because  newly 
made  manifest ;  and  a  tiviii<r  way,  because 
it  leads  to,  and  ends  in  life  eternal;  or  a 
living  way,  in  opposilion  to  Ihe  typical  way 
of  going  into  the  holiest,  which  was  a  dead 
way  to  all  but  the  high-priest,  and  to  him 
too  if  he  entered  above  once  a  year,  and  then 
also  if  he  entered  without  blood.  Farther, 
This  new  and  living  way  is  here  said  to  be 
consecrated  through  the  vail  of  Christ's  flesh, 
that  is,  made  passable  for  penitent  sinners, 
the  throne  of  grace  made  accessible  through 
the  blood  of  a  mediator.  When  Christ 
died,  the  vail  of  the  temple  was  rent,  to  sig- 
nify that  our  great  High-priest  was  ready  to 
enter  the  holy  place  of  heaven,  to  procure 
eternal  redemption  for  us.  2.  Encourage- 
ment is  boldness,  or  freedom  and  liberty  to 
enter  into  the  holiest  ;  a  freedom  for  our 
prayers  to  enter  heaven  whilst  we  live,  and 
a  right  and  liberty  for  our  persons  to  enter 
when  we  die.  3.  The  mean  whereby  we 
obtain  this  liberty.  By  the  bluod  of  Jesus. 
We  that  before  could  not  come  near  him 
for  our  sins,  may  now  come  near  him  by 
faith  in  the  blood  of  his  Son  ;  for  that  blood 
satisfied  justice,  nr^erited  divine  favour,  and 
made  God  accessible.  Learn  hence,  1. 
That  as  sin  had  made  God  inaccessible  to 
sinners,  as  sinners  ;  so  the  blood  of  Christ, 
that  new  and  living  way,  has  made  him  ac- 
cessible  to  believers.  2.  That  although 
from  the  first  promise  of  Christ  there  was 
always  a  way  for  believers  to  come  to  God, 
yet  it  was  not  so  manifest  as  it  was  after 
Christ's  death  and  ascension,  and  the  gos- 
pel's revelation. 

23  Let  us  hold  fast  the  profession 
of  our  faith  without  wavering  ;  (for 
he  is  faithful  that  promised  ;) 


The  second  duty  which  the  apostle  ex- 
horts the  Hebrews  here  unto,  is,  perseverance 
in  the  christian  faith  and  hope,  in  order 
to  Ihe  actual  enjoyment  of  the  great  reward. 
Where  observe,  1.  The  duty  itself,  to  hold 
fast  the  profession  of  our  faith  ;  not 
blindly,  without  due  examination,  but  liav- 
ing  examined  Ihe  grounds  and  foundations  of 
onr  faith,  lo  maintain  the  profession  ot  it 
against  all  temptations  and  terrors  of  this 
world,  occasioned  by  sufferings  and  perse- 
cutions, and  against  all  the  cunning  arts 
and  insinuations  of  busy  and  disputing 
men,  whose  design  is  to  unhinge  us  Irom 
our  religion,  and  make  us  proselytes  to 
their  party  and  faction.  Thus  let  us  hold 
fast  the  profession  of  our  faith  without 
wavering.  Observe,  2.  The  reason  en- 
forcing this  duty.  Because  he  is  faithful 
that  has  promised.  Mark  the  gradation  : 
We  have  a  promise,  even  a  promise  of  eter- 
nal glory,  as  t!ie  reward  of  our  perseverance. 
This  promise  is  God's  promise,  not  man's, 
and  the  promise  of  a  faithful  God,  who  nei- 
ther can  nor  will  change  his  mind  ;  he  can 
as  soon  change  his  being,  as  change  his 
word  and   promise  :  He  is  faithful,  Si-c. 

24  And  let  us  consider  one  ano- 
ther, to  provoke  unto  love  and  to 
good  works : 

Observe  here.  The  duty  exhorted  to; 
to  consider  one  another,  that  is,  to  watch 
over  one  another.  This  consideration  re- 
spects the  gifts,  the  graces,  the  temptations, 
the  dangers  of  one  another,  and  is  Ihe  foun- 
dation of  all  those  mutual  duties  of  warning, 
exhorting,  and  admonishing  one  another  : 
duties,  God  knows,  generally  lost  among 
us,  and  with  them  is  the  glory  of  the  chris- 
tian religion  departed  from  us.  Learn 
hence.  That  the  mutual  watch  of  christians 
over  each  other,  and  their  mutual  exhorta- 
tions of  each  other  unto  gospel  duties,  is 
necessarily  required  as  a  special  mean  for 
their  preservation  in  their  christian  profes- 
sion. Observe,  2.  The  duty  we  are  to 
provoke,  and  be  provoked  unto,  and  that  is, 
to  love  and  good  works  :  that  is  no  true 
faith  which  can  be  separated  from  love  ; 
and  that  is  no  true  love  that  is  separated 
from  good  works.  The  great  end  of 
christian  communion  amongst  believers, 
should  be  lo  excite  one  another  to  love, 
which  is  the  spring  and  fountain  of  all 
good  works  ;  and  to  provoke  one  another  to 
good  works,  as  the  genuine  effect  and  fruit 
of  a  sincere  love  to  God  and  our  neigh- 
bour. 


630 


HEBREWS. 


Chap.  X. 


25  Not  forsaking  tlie  assembling 
of  ourselves  together,  as  the  manner 
of  some  is  ;  hut  exhorting  one  ano- 
ther :  and  so  much  the  more  as  ye 
see  the  day  approaching. 

Observe  here,  1.  That  in  the  apostle's  times 
there  were  christian  assembhes,  in  which 
christians  did  meet  together  to  worship  and 
serve  God,  and  edify  and  comfort  one  ano- 
ther;  and  in  times  of  peace  and  liberty 
they  had  convenient  places  erected  and  se- 
parated for  that  end  and  use.  Tiie  light 
of  nature  as  well  as  of  scripture,  dictates 
thai  Ciod  is  to  be  worshipped  solemnly  and 
publicly  ;  that  public  worship  pleases  him 
inosi,  and  that  he  accepts  it  best.  Observe, 
2.  It  was  the  manner  or  custom  of  some 
then  to  forsake  the  public  assemblies;  some 
out  of  sloth  and  negligence,  others  out  of 
fear  of  persecution.  This  was  a  dangerous 
sin,  and  so  continues.  God  and  Christ 
esteem  themselves  forsaken  when  their  wor- 
ship and  worshippers  are  causelessly  for- 
saken. Observe,  3.  The  duty  intimated 
and  directed  to.  Not  to  forsake  the  assem- 
bling together,  as  some  do;  for  christian 
assemblies  are  the  life,  the  food,  and  nou- 
rishment of  our  souls  ;  consequently,  for- 
saking of  church  assemblies  is  usually  the 
forerunner  of  apostasy.  Observe,  4.  The 
great  inducement  and  encouragement  to  this 
duty.  Because  the  day  approacheth. 
What  day  ?  Aiis.  The  day  of  Jerusalem's 
approaching  destruction  to  them  ;  the  day 
of  death  and  judgment  coming  upon  and 
hastening  towards  us.  Learn  hence.  That 
the  intimations  given  of  approaching  judg- 
ments, ought  to  influence  unto  special  dili- 
gence in  all  evangelical  duties.  2.  That  to 
see  evidently  the  approaches  of  death  and 
judgment,  and  yet  not  to  be  sedulous  and 
diligent  in  the  duties  of  divine  worship,  is  a 
sign  and  token  of  a  backsliding  frame, 
tending  unto  final  apostasy  from  Christ  and 
his  holy  religion. 

26  For  if  we  sin  wilfully  after 
that  we  have  received  the  knowledge 
of  the  truth,  there  remaineth  no 
more  sacrifice  for  sins,  27  But  a 
certain  fearful  looking  for  of  judg- 
ment, and  fiery  indignation  which 
shall  devour  the  adversaries. 

In  these  verses  the  apostle  gives  a  vehe- 
ment enforcement  of  his  preceding  exhorta- 
tion to  an  unfainling  perseverance  in  the 
profession  of  Christianity  ;  and  this  is  drawn 


from  the  dreadful  consequences  of  apostasy. 
We  haveherethe  natureof  thesin  expressed, 
the  impossibility  of  deliverance  Irom  the 
guilt  of  it  declared,  and  the  punishment 
that  will  unavoidably  lollow  upon  it  as- 
serted. Observe,  1.  Wherein  the  nature  of 
this  sin  consists,  Ifive  sin  ■wiljidiy,  that  is, 
by  renouncing  Christianity. — Where  note. 
How  our  apostle  puts  himself  in  among  the 
number  ;  to  show  that  there  is  no  respect  of 
persons  in  this  matter,  but  those  who  have 
equally  sinned,  shall  be  equally  punished; 
Note  f^arther.  That  the  apostle,  by  sinning 
wilfully,  does  not  mean  every  wilful  sin, 
and  that  there  is  no  recovery  alter  any  vo- 
luntary sin  committed  ;  but  by  wilfully, 
he  means  obstinately,  maliciously,  and  with 
despite.  Observe,  2.  The  season  and  cir- 
cumstance of  this  sin,  After  -we  have  re- 
ceived the  knoxoledge  of  the  truth  ;  that 
is,  after  the  gospel  had  been  preached  unto 
us,  and  we,  upon  conviction  of  its  truths, 
and  sense  of  its  power,  have  taken  upon  us 
the  public  profession  of  Christianity  ;  after 
we  have  dedicated  ourselves  to  Christ  in 
baptism,  and  joined  ourselves  unto  the  bo- 
dy of  his  chuich  ;  after  all  this,  to  relin- 
quish and  renounce  the  christian  profession, 
either  for  fear  of  suflTermg,  or  love  of  this 
present  world,  exposes  us  to  unutterable  and 
inevitable  condemnation.  Observe,  3. 
What  the  apostle  charges  as  an  aggravation 
of  this  sin,  namely,  that  it  cannot  be  ex- 
piated, There  re?nains  no  more  sacrifice 
for  sin  :  for  God  has  no  other  Son  to  offer 
as  a  sacrifice  for  sin,  if  this  be  rejected  ; 
and  no  other  Spirit  to  make  that  sacrifice 
effectual,  if  the  Holy  Spirit  be  despised  and 
finally  resisted  :  and  therefore  no  ground 
of  hope  can  remain  for  such  apostates.  The 
punishment  of  sins  unpardonable  is  una- 
voidable :  it  is  an  eternal  decree  of  divine 
justice,  that  the  sacrifice  of  Christ  shall  ne- 
ver benefit  that  man,  who  finally  falls 
away  after  he  has  received  the  knowledge 
of  the  truth.  Observe,  4.  The  dreadful 
and  tremendous  judgment  here  threatened 
to  apostates,  and  what  they  must  eternally 
expect,  namely,  the  fery  indignation  and 
feartul  wrath  of  the  just  and  holy  God. 
From  the  whole  learn,  1.  That  there  is  an 
inseparable  connection  between  apostasy 
and  eternal  ruin.  2.  That  the  minds  of 
wretched  apostates  are  oft-times  filled  with 
dreadful  expectations  of  approaching  wrath. 
3.  Thiit  the  dread  and  terror  of  God's  final 
judgment  against  apostates,  is  in  itself  in- 
conceivable, and  accordingly  shadowed  out 
by  things  of  the  greatest  dread  and  terror 


Chap.  X. 


HEBREWS. 


«37 


in  the  world.  3.  That  God's  fiery  indigna- 
tion, though  it  shall  devour  his  adversaries, 
yet  sliall  it  never  eat  tliein  up;  it  shall  eter- 
nally prey  upon  them,  but  never  consume 
them,  or  annihilate  their  beiiii,'.  O  myste- 
rious fire!  wliosestranj;e  properly  is  always 
to  torture,  but  never  to  kill  ;  or  always  to 
kill,  but  never  to  consume.  God  grant  that 
>e  may  never  experimentally  know,  or 
feelingly  find,  either  where  hell  is,  or  what 
it  IS. 

•28  He  that  despised  Moses's  law 
died  without  meicv  under  two  or 
three  witnesses  ;  29  Of  how  miicli 
sorer  punishment,  suppose  ye,  shall 
lie  be  thou<;ht  worthy,  who  hath 
trodden  under  foot  the  Son  of  God, 
and  hatii  counted  the  blood  of  the 
covenant,  wherewith  he  was  sancti- 
fied, an  unholy  thinp:,  and  hath  done 
despite  unto  the  Spirit  of  grace  ? 

The  apostle  here  confirms  what  he  had 
before  spoken  of  the  sad  and  certain  destruc- 
tion o!  apostates,  and  compares  it  with  the 
punishment  inflicted  on  the  breakers  of 
Moses's  law.  If  those  under  the  testimony 
of  two  or  three  witnesses  of  that  apostasy 
died  witiiout  mercy ;  how  much  sorer 
punishment  is  due  to  the  contemners  of 
Christ,  who  tread  under  foot,  that  is,  vilify 
and  undervalue,  our  Lord  Jesus  Christ,  es- 
teeming him  as  one  that  died  a  public  male- 
factor ?  Counting  the  blood  of  the  cove- 
nant an  unholy  thing,  that  is,  a  common 
thing ;  making  nothing  of  the  solemnest 
rite  liiat  ever  was  used  in  the  world  for  the 
confiniiation  of  any  covenant,  to  wit,  the 
shedding  ot  the  blood  of  the  Son  of  God  : 
and  doing  despite  unto  the  Spirit  of  grace, 
as  if  he  were  guilty  of  lying  and  falsehood, 
in  bearing  witness  of  the  divine  power  of 
Christ.  Learn  hence,  1.  Tliat  although  to 
transgress  Moses'  law  was  a  heinous  offence, 
yet  to  sin  wilfully  against  the  gospel,  after 
we  have  received  the  knowledge  of  it,  is  far 
more  heinous.  Learn,  2.  That  to  revolt  (torn 
and  rebel  ag;iinst  God  loving  sinful  man, 
against  Jesus  Christ  ransoming  and  redeem- 
ing captive  slaves,  and  against  the  Holy  Spi- 
rit sanctifying  and  cleansing  polluted  souls, 
comes  nearest  the  sin  of  devils  ;  and  as  the 
sin  IS  the  more  heinous,  so  the  punishment 
must  be  far  more  grievous  :  for  God  has  al- 
lotted different  degrees  of  punishments  unto 
different  degrees  and  aggravations  of  sins. 
Learn,  3.  That  the  punishment   of  final 


apostasy  is  eternal,  without  any  hope  of 
mercy,  and  without  the  least  relaxation  of 
punishment ;  for  lliey  shall  have  judgment 
wiliiout  any  mercy. 

30  For  we  know  him  that  hath 
said,  Vengeance  bclongeth  unto  me, 
I  will  recompense,  saith  the  Lord. 
And  again,  The  Lord  shall  judge  his 
people. 

The  apostle  had  declared  in  the  verses  be- 
fore, the  certain  judgment  of  apostates  :  here 
he  declares  the  judge,  the  Lord,  and  the 
judfiment,  vengeance ;  Vengeance  is  mine, 
saith  the  Lord.  Where,  by  vengeance,  is 
meant  vindictive  justice  in  punistiing  sin- 
ners. The  apostle's  argument  seems  to  lie 
thus  :  "  If  God  professes  himseli  an  avenger 
of  all  sill  and  injury  done  to  his  people,  as 
he  certainly  doth,  Dtut.  xxxii.  36.  much 
more  will  he  show  himself  an  avenger  of  so 
horrible  an  indignity  offered  to  his  S(3n  and 
his  Holy  Spirit."  Learn  hence.  That  the 
consideration  of  the  righteous  nature  of  God, 
and  that  inclosnre  he  has  made  of  vengeance 
to  himself  under  an  irrevocable  purpose  for 
ils  execution,  gives  indubitable  assurance  of 
the  unavoidable  destruction  of  all  wilful 
apostates. 

31  It  is  a  fearful  thing  to  fall  into 
the  hands  of  the  living  God. 

Our  apostle,  in  these  words,  winds  up  his 
whole  argument  against  the  wilful  despisers 
of  the  gospel,  taken  from  the  aggravation  of 
that  sin,  with  the  seventy  of  the  punishment 
that  would  certainly  befall  them  that  are 
guilty  of  it.  Note  here,  1.  The  description 
given  of  God,  he  is  the  living  God;  so 
called  both  by  way  of  opposition  unto  all 
dead  and  dumb  idols,  and  also  with  respect 
to  his  lively  power  and  strength,  whereby  he 
is  able  to  avenge  the  sins  of  men  ;  and  like- 
wise to  signify  the  eternal  duration  of  his  ex- 
istence. He  ever  liveth  to  execute  his  wrath, 
and  inflict  vengeance  on  the  apostate  sinner. 
Learn,  That  the  name  of  the  living  God  is 
full  either  of  terror  or  comfort  to  the  souls 
of  men.  O  Lord  !  thine  attributes,  which 
are  the  principal  delight  of  all  sincere  chris- 
tians, and  the  special  object  of  their  hope 
and  faith,  are  an  eternal  spring  of  dread  and 
terror  to  all  impenitent  sinners.  Note,  2. 
What  is  the  effect  and  fruit  of  all  sin  in 
general,  and  of  apostasy  in  particular, 
namely,  a  falling  info  God's  hands.  There 
is  a  threefold  hand  of  God  mentioned  in 
scripture  ;  bis  protecting  hand,  his  correcting 
hand,  and  his  wrathful  and  revenging  hand. 


HEBREWS. 


Chap.  X. 


It  is  safe  and  comfortable  to  fall  info  God's 
protecting  hand  ;  it  is  profitable  and  bene- 
ficial, though  not  pleasing  and  delightful,  to 
fall  into  God's  chastening  and  correcting 
band  ;  but  to  fall  into  his  angry  hand,  his 
■wrathful  and  revengeful  hand,  this  is  sad 
and  fearful ;  either  to  fail  under  the  sentence 
of  his  wrath  in  this  life,  or  under  the  full 
and  final  execution  of  that  wrath  in  the  life 
to  come.  Note,  2.  The  tremendous  dread- 
fulness  of  that  wrath  ;  it  is  a  tearlul,  dreadful 
thing,  that  which  no  tongue  can  utter,  no 
heart  can  conceive.  Who  knoxoelh  the 
power  of  tky  -wrath  ?  Psal.  xc.  Learn 
hence,  That  the  wrath  and  vengeance  which 
the  ever-living  God  will  certainly  inflict 
upon  all  wicked  sinners  in  general,  and  upon 
all  wretciied  apostates  in  particular,  is  very 
dreadlul  and  tremendous ;  and  so  must  needs 
be,  because  it  is  a  wrath  inconceivably  great 
and  unavoidably  sure,  and  because  it  is  the 
wrath  of  a  just  God,  of  an  Almighty  God, 
and  of  an  ever-living  God. 

32  But  call  to  remembrance  the 
former  days,  in  which,  after  _ve  were 
illuminated,  ye  endured  a  great  fight 
of  afflictions. 

Our  apostle  tiere  proceeds  to  a  new  argu- 
ment to  persuade  christians  to  perseverance, 
drawn  from  the  consideration  of  their  former 
sufferings  for  Christianity  : — "  Since  you 
were  illuminated,  that  is,  baptized  into  the 
christian  faith,  ye  endured  courageously 
afflictions,  a  fight  of  afflictions,  yea,  a  great 
fight  of  afflictions."  Learn  hence,  that  the 
wisdom  of  Gnd  oft-times  permits  and  suffers 
persons,  at  their  first  conversion,  to  fall  into 
manifold  trials  and  temptations.  Carnal  rela- 
tions now  first  scofi^,  then  frown,  and  at  last 
cast  off.  The  world  hates  them,  marks  them 
out  for  persecution,  loads  them  with  calumny 
and  slander.  But  observe  farther.  The  apostle 
directs  tlicrn  to  call  to  rememdrance\he\r  for- 
mer sufferings :  he  does  not  mean  the  remem- 
brance of  what  was  bitter  and  aflSictive  in 
their  sufl^erings,  but  the  cause  for  which  they 
suffered,  and  the  presence  of  God  enjoyed  by 
them  in  and  under  their  sufferings.  This 
would  encourage,  embolden,  and  strengthen 
unto  duty.  Learn  hence,  That  a  wise 
management  of  former  experience  is  a  great 
direction  and  encouragement  unto  future 
obedience. 

33  Partly,  whilst  ye  were  made  a 
gazing-stock,  both  by  reproaches 
and  afflictions :    and  partly,  whilst 


ye  became  companions  of  them  that 
were  so  used. 

Here  our  apostle  particularly  mentions  the 

sufl^erings  which  the  primitive  saints  under- 
went for  the  sake  of  Christianity,  and  reduces 
them  to  three  heads,  shame,  pain,  loss ;  they 
suffered  in  their  names,  by  being  disgraced; 
in  their  persons,  by  being  scourged  ;  in 
their  estates,  by  the  spoiling  of  their  goods. 
Let  all  that  make  profession  of  the  name  of 
Christ  expect  and  provide  for  such  sufferings, 
especially  for  reproaches.  We  may  put  a 
due  value  upon  our  names  and  reputations, 
but  must  not  be  over-solicitous  about  the 
preservation  of  them.  Let  us  keep  in  the 
way  of  our  duty,  and  leave  our  good  name 
to  God's  care  and  keeping.  The  world  first 
thunders  out  reproaches,  then  falls  into  a 
storm  of  persecution.  Learn  thence.  That 
all  temporary  sufferings,  in  all  their  aggra- 
vating circumstances,  in  all  their  formidable 
dress  and  appearance,  may  be,  and  oft-times 
are,  the  lot  and  portion  of  those  who  have 
undertaken  the  profession  of  Christianity. 
Ye  endured  a  great  fight  of  evictions, 
•whilst  ye  wtre  made  a  gazing-stuck  to  the 
•world.  The  christians  here  were  exposed  to 
the  world  as  it  were  upon  a  stage,  or  in  a 
theatre,  where  multitudes  might  gaze  upon 
them,  revile  and  make  a  sport  of  them. 

34  For  ye  had  compassion  of  me 
in  my  bonds,  and  took  joyfully  the 
spoilina;  of  your  goods,  knowing  in 
yourselves  that  ye  have  in  heaven  a 
better  and  an  enduring  substance. 

The  first  words  of  this  verse.  Ye  had 
compassion  on  me  in  my  bonds,  prove  St. 
Paul  to  be  the  author  of  this  epistle ;  for 
who  else  could  there  be,  whose  bonds  for 
the  gospel  were  so  known  and  so  famous 
among  the  believing  Jews  ?  His  bonds  were 
first  at  Jerusalem,  afterwards  at  Rome,  the 
two  capital  cities  of  the  Jews  and  Gentiles. 
And  St.  Paul  declares  here  what  a  tender 
sympathy  and  fellow-feeling  with  him  in  his 
sufl^erings  they  did  express  :  Ye  had  com- 
passion of  7/ie  in  my  bonds,  that  is,  ye 
owned  me  in  my  sufferings,  ye  sympathized 
with  me  under  my  sufferings,  ye  adminis- 
tered to  my  succour  and  relief,  when  bur- 
dened with  my  sufferings.  Observe  next. 
He  reminds  them  of  their  deportment  under 
their  own  sufferings  :  Ye  took  joyfully  the 
spoiling  of  your  goods.  Probably  the  bread 
which  they  ate,  the  clothes  which  they  wore, 
the  beds  whereon  they  lay,  were  taken  from 


Chap.  X. 


HEBREWS. 


lliem  by  their  persecutors  !  yet  all  this  spoil 
was  taken  joylully  ;  not  more  joyfully  by 
thespoilersthan  it  was  by  the  spoiled.  Learn, 
It  is  the  peculiar  glory  and  excellency  of 
the  gospel,  that  itgivus  insuperable  joy  unto 
the  christian's  niiiid,  under  the  greatest  out- 
ward sufferings  :  't'hci/  fitdurtd  joi/fulli; 
the  spoiling  of  their  guuds.  Observe,  lastly, 
The  reason  ol  this  their  christian  patience 
under  sufferings  :  ihey  had  a  substance  in 
heaven  ;  and  tliey  had  a  better  substance 
in  heaven  than  they  lost  upon  earth ;  and 
they  knew  lliey  had  it:  Kiiuving  in  i/our- 
selvis  that,  yc have  in  heavtii  a  bctttr  and 
more  enduring  substance.  Learn  hence. 
That  tailh,  by  giving  an  incomparable  pre- 
ference to  the  things  of  heaven  abuve  ail 
perishing  things  on  earth,  aribrds  abundant 
joy  and  full  satisfaction  in  the  loss  of  them 
all,  upon  an  account  of  an  assured  interest 
in  belter  things. 

35  Cast  not  away  therefore  your 
confidence,  which  hath  great  recom- 
pence  of  reward. 

As  if  he  had  said,  "  Seeing  ye  have  en- 
dured so  much,  never  shrink  back  from  a 
bold  and  courageous  profession  of  Christ  and 
his  holy  religion,  which  will  be  crowned 
with  a  great  recompence  of  reward."  Ob- 
serve, I.  The  exhortation.  Cast  not  away 
your  confidence  and  courage  in  the  free 
profession  of  Christianity,  like  cowardly  sol- 
diers, that  in  the  heat  of  the  battle  do  cast 
down  their  shields  and  arnioar,  and  run 
away.  The  christian  is  a  spiritual  soldier: 
he  must  not  shrink,  or  give  back,  but  die  a 
conqueror  rather  than  be  taken  prisoner. 
Observe,  2.  The  reason  which  enforces  the 
exhortation.  Which  hath  great  recompence 
of  reward.  Mark,  the  reward  is  certain, 
and  that  it  is  due  to  such  as  persevere.  Per- 
severance and  the  reward  are  inseparably 
joined  together,  so  that  the  one  shall  infal- 
libly follow  the  other.  Hence  learn,  That 
in  times  of  suffering,  and  in  the  approaches 
of  them,  it  is  the  duty  of  believers  to  look 
upon  the  glory  of  heaven  under  the  notion 
of  a  refreshing  and  all-sufficient  reward  : 
Cast  not  a-way  your  confidence  which  hath 
great  rtconipence  of  reward. 

3G  For  ye  have  need  of  patience  ; 
that,  after  ye  have  done  the  will  of 
God,  ye  might  receive  the  promise. 
37  For  yet  a  little  while,  and  he  that 
shall  come  will  come,  and  will  not 
tarry. 

Ye  ihave  need  of  patience ;  but  had  they 


it  not  already,  when  they  endured  such  a 
great  fight  ot  afflictions  ?  Yes,  assuredly  ; 
the  meaning  therefore  is  this:  "Ye  have 
need  of  the  continued  exercise  of  patience  ;" 
implying,  tlmt  without  the  consiant  exer- 
cise ot  patience,  none  can  pass  through  tri- 
bulation, to  the  glory  ol  Uod,  and  their  own 
advantage.  We  have  need  of  patience  to 
perform  difficult  duties,  to  resist  strong 
temptations,  to  wait  for  an  answer  of  our 
prayers,  and  also  to  wait  for  the  reward  of  our 
patience.  After  we  have  dune  the  will  of 
God,  we  have  need  of  patience  to  enable  us 
to  wait  lor  the  receiving  of  the  proiuise,  that 
is,  the  good  promised.  Here  note,  Ttiat  the 
glory  of  heaven,  firmly  believed,  will  power- 
fully sustain  the  christian  spirit  under  suffer- 
ings. 2.  That  patience  is  as  necessary  to 
enable  us  lo  expect  and  wait  for  the  reward 
of  our  sufferings,  as  it  is  needful  and  neces- 
sary to  support  and  uphold  us  under  sufferings. 
Observe  farther.  The  comfortable  assurance 
which  the  apostle  gives  both  of  Ihe  certain 
coming  and  speedy  coming  of  Christ  to  re- 
ward their  faith  and  patience:  He  that 
shall  come,  will  come,  and  will  not  tarry. 
Note  here.  The  christian's  suffering  season 
will  be  short,  Christ  will  come  to  call  him 
off.  He  will  come,  and  will  7iot  tarry  ; 
and  when  he  comes,  no  difficulties  shall  be 
able  to  stand  before  him,  but  such  as  have 
suffered  patiently,  shall  be  rewarded  glori- 
ously. 

38  Now  the  just  shall  live  by 
faith  :  but  if  any  vian  draw  back, 
my  soul  shall  have  uo  pleasure  in 
him. 

These  words,  I'he  just  shall  live  by 
faith,  are  taken  out  of  the  prophet  Habak- 
kuk,  and  are  three  times  made  use  of  by  St. 
Paul,  in  his  epistles,  Ro7n.  i.  17.  Gal.  iii. 
11.  and  in  this  place.  By  the  just  man, 
understand  a  justified  man ;  by  the  life 
which  he  lives,  understand  a  life  of  sanctifi- 
cation,  and  of  glorification,  a  life  of  grace 
and  holiness,  and  a  life  of  glory  and  happi- 
ness. Learn, That  whatever  lite  the  believer 
lives,  after  a  more  excellent  manner,  and 
for  more  excellent  purposes  and  ends  than 
other  men,  he  lives  that  life  by  the  help  and 
assistance  of  his  faith. — In  the  following 
words.  But  if  any  man  draw  back,  my  soul 
shall  have  no  pleasure  in  him  ;  Observe,  1. 
The  crime  supposed,  if  any  man  that  has 
embraced  Christianity,  shall,  either  for  suffer- 
ings feared  or  felt,  draw  back  from,  his  holy 
profession.  The  word  signifies  to  sneak 
and  slink  away  out  of  fear ;  and  the  apoitle 


640 


means  by  it  a  quitting  our  profession  of 
Christianity  for  fear  of  suflfering.  Learn 
lience,  That  in  and  under  great,  sharp,  and 
long  Inais,  persons  are  in  danger  of  drawing 
back  from  that  profession  of  the  gospel 
wherein  tiiey  are  engaged.  Observe,  2.  The 
sentence  pronounced  upon  this  crime,  My 
soul  shall  have  no  pleasure  in  him ;  liiat  is, 
God  will  be  exceedingly  dispkased  with  him, 
and  punish  him  very  severely  ;  intimating 
that  apostasy  from  the  profession  of  God's 
true  religion,  is  a  sin  highly  provoking  to 
him,  and  will  be  most  severely  punished  by 
him.  Here  note.  That  these  threatenings 
imply,  that  there  is  a  possibility  fit  the  saints 
falling  away,  considend  in  themselves ;  but 
not  that  they  are  totally  deserted  by  the 
Holy  Spirit,  and  left  under  the  reigning 
power  of  sin.  These  threatenings  are  in- 
tended to  awaken  their  care,  and  have  a  sin- 
gular influence  on  their  preservation.  From 
the  whole  learn,  That  backsliders  from  the 
gospel  are  in  a  peculiar  manner  the  abhor- 
rence of  the  soul  of  God  :  If  any  man 
draxt)  back,  my  soul  shall  have  no  pleasure 
in  him. 

39  But  we  are  not  of  them  who 
draw  back  unto  perdition,  but  of 
them  that  believe  to  the  saving  of 
the  soul. 

Observe  here,  1,  A  twofold  opposite  state, 
namely,  them  that  draw  bock,  and  them 
ihat  believe,  that  is,  persevere  in  believing  : 
We  are  not  of  them  that  draw  back.  In- 
timating, l.That  in  the  visible  church  there 
ever  have  been,  are,  and  will  be,  a  number 
of  hypocrites,  v^ho,  for  fear  of  suiTering  in 
a  time  of  persecution,  will  draw  back.  2. 
That  it  is  every  christian's  duty  to  evidence 
to  his  own  conscience,  and  also  to  give  evi- 
dence to  others,  that  he  is  not  of  this  sort  or 
number:  We  are  not  of  them  that  draxo 
back.  Observe,  2.  A  twofold  opposite 
event,  perdition  on  the  one  hand,  and  salva- 
tion on  the  other.  The  first  of  these  is  de- 
nied, the  latter  is  affirmed,  concerning  these 
Hebrews  :  We  are  not  of  them  that  draw 
back  unto  perdition  ;  but  of  them  that  be- 
lieve to  the  saviiitr  of  the  soul.  Where 
note,  1.  The  actual  influence  of  apostasy  on 
the  one  hand  to  destruction  :  nothing  can 
free  apostates  from  eternal  ruin.  Note,  2. 
The  actual  influence  of  faith  on  the  other 
hand  to  the  saving  of  the  soul.  Thence 
Jearn,  That  sincere  faith  will  carry  men 
through  all  difficulties,  hazards,  and  trou- 
bles, unto  the  certain  enjoyment  of  eternal 


HEBREWS.  Chap.  Xf. 

blessedness.     We  are  of  them  that  do  be- 
lieve unto  the  saving  of  the  soul. 

CHAP.  XI. 

Our  apostle  liaving,  in  tlie  close  of  tlie  foregoing 
chapter,  spoken  of  tlie  just  men's  living  by  l.titii, 
lie  comes  in  tliis  clmpter  to  give  an  excellent  de- 
scription of  it,  and  passes  many  liigli  encomiums 
upon  it,  showing  botli  what  it  is,  and  what  great 
tilings  it  has  done  in  all  ages  of  I  lie  church  I-'rom 
whence  we  may  observe  in  general,  that  it  is  faitli 
alone  which,  in  all  ages  of  the  world,  under  all 
<Pkpensations  of  divine  grace  in  and  towards  the 
church,  hath  been  the  grand  vital  principle,  ena. 
biing  the  saints  to  live  unto  God,  to  obtain  the 
promises,  and  inherit  eternal  life,  and  will  con- 
tinue so  to  be  to  the  consummation  of  all  things. 

OVV    faith    is  the    substance    of 


N 


things  hoped  for,  the  evidence 
of  things  not  seen. 

Observe  here,  1.  The  thing  described,  or 
the  subject  spoken  of,  and  that  is,  faith ;  that 
faith  whereby  the  just  man  lives,  the  apostle 
here  speaks  of,  though  not  as  justifying,  but 
as  it  is  etfcctually  useful  in  our  whole  lite, 
especially  unto  constancy  and  perseverance 
in  the  christian  profession,  which  was  the 
great  duty  urged  and  enforced  in  the  fore- 
going chapter.  Oijserve,  2.  The  description 
itself,  it  is  the  substance  of  things  hoped 
for.  1 .  That  is,  it  is  a  confident  and  firm  ex- 
pectation of  the  good  things  which  God  has 
promised,  giving  the  good  things  hoped  for 
a  real  subsistence  in  our  minds  and  souls. 
2.  It  is  the  evidence  of  things  not  seen  ; 
that  is,  it  evidences  the  reality  and  certainty 
of  future  things,  it  realizes  the  invisible  re- 
alities of  another  world  unto  our  minds,  and 
causes  us  to  believe  them  as  strongly  as 
what  we  see  with  our  bodily  eyes.  Learn 
hencc,That  a  lively  faith  gives  such  a  reality, 
certainty,  and  present  being,  to  things  hoped 
for,  and  yet  to  come,  as  if  they  were  visibly 
seen  and  actually  enjoyed. 

2  For  by  it  the  elders  obtained  a 
good  report. 

Having  in  the  former  verse  described  faith, 
in  this  and  the  following  verses  he  enters 
upon  the  just  praise  and  deserved  commen- 
dation of  this  divine  and  excellent  grace, 
which  has  such  an  universal  influence  into 
all  the  parts  of  the  christian  life.  In  this 
verse,  to  commend  that  laith  which  he  had 
in  the  former  verse  described,  he  brings  in 
the  experience  of  the  elders,  or  the  Old-Testa- 
ment saints,  all  true  believers  from  the  foun- 
dation of  the  world,  who  by  faith  obtained 
from  God  a  good  testimony,  recorded  in  the 
holy  scriptures.  By  it,  or  through  it,  as  a 
condition  appointed  and  ordained  of  God, 
(not  for  it,  or  by  the  worth  and  influence  of 


Chap.  XI.  HEBREWS. 

it,  as  a  meritorious  cause,)  the  elders  or 
saints  of  God  from  the  beginning  of  the  world 
obtained  a  good  report.  Learn  hence,  1. 
That  the  Old-Tcstanienl  saints  had  the  same 
kind  of  faith  that  we  have,  and  were  saved 
in  the  same  manner  that  we  are ;  they  had 
the  same  promises,  the  same  terms  of  grace, 
the  same  meritorious  purchase  by  the  blood 
of  Christ :  he  is  therefore  called  tht  Lamb 
slain  from  the  ici^i/ining  of  the  xfor/f/,  slain 
in  God's  purpose  and  decree,  slain  in  the 
types  and  figures  of  his  death  ;  though  his 
blood  was  not  actually  shed,  yet  was  it  de- 
creed to  be  shed,  and  so  was  as  effectual  to 
them  as  to  us.  Learn,  2.  That  the  renown 
of  the  Old-Testament  saints  was  their  faith, 
that  made  them  famous  :  not  their  priority 
in  living  before  us,  not  their  longevity  in 
living  many  years  beyond  us,  not  upon  the 
account  of  their  other  graces,  which  yet  ren- 
der them  truly  excellent,  are  they  said  to 
obtain  a  good  report,  but  upon  the  score  and 
account  of  their  faith.  Abel  was  famous 
for  righteousness,  Enoch  for  walking  with 
God,  Abraham  for  obedience,  Moses  for 
meekness ;  but  the  crown  is  set  upon  the 
head  of  their  faith  only  :  Bi/  it  the  elders 
obtained,  &c. 

3  Through  faith  we  understand 
that  the  worlds  were  framed  by  the 
word  of  God,  so  that  things  which 
are  seen  were  not  made  of  things 
which  do  appear. 

The  design  of  the  apostle  in  these  words 
is  to  prove,  that  failh  satisfies  itself  in  the 
word  of  God,  concerning  the  way  and  man- 
ner of  the  world's  creation  ;  for  though  the 
world  be  now  visible,  and  the  things  con- 
tained in  it  are  said  to  be  seen,  yet  the  ori- 
ginal framing  and  making  of  the  world  has 
a  principal  place  among  things  not  seen. 
Learn  hence,  That  by  faith  assenting  to  di- 
vine revelation,  and  not  by  reason,  we  un- 
derstand the  truth  and  wonders,  the  reasons 
and  causes,  the  manner  and  end,  of  the 
world's  creation.  Reason  indeed  tells  us 
that  there  was  a  creation,  consequently  a 
Creator ;  but  reason  without  divine  revela- 
tion could  never  have  discovered  the  cir- 
cumstances and  manner  of  the  creation, 
which  wholly  depended  upon  the  will  of 
God  :  reason  and  nature  could  never  have 
known  them,  had  not  God  in  his  word 
first  revealed  them  :  the  old  heathens  could 
never  determine  who  made  the  world,  nor 
when,  nor  how  it  was  made,  nor  whence, 
and   out  of  what  it   was  made.     Reason 

vol.  n. 


641 


may  propound  the  question.  How  was  the 
world  made,  and  all  ihings  herein  ?  but  re- 
velation must  rcbolve  il.  A  poor  child 
learns  more  by  his  catechism  than  all  the 
philosophers  eve-  learnt  by  their  profound 
researches  and  painful  studies.  'J'/trough 
faith  we  understand  that  the  worlds  were 
J'ramed,  it  tollows  b^  the  word  of  God, 
that  is,  both  by  his  external  and  imperial 
word,  his  word  of  command,  saying.  Let 
it  be ;  he  spake,  and  it  was  done,  Psal. 
xxxiii.  9,  And  also  by  his  essential  and 
substantial  Word,  Jesus  Christ,  by  whom 
God  made  the  worlds,  heb.  i.  2,  in  that 
ordor  which  Moses  has  historically  related. 
Observe  lastly.  How  and  alter  what  man- 
ner the  world  was  made,  not  out  of  any 
pre-jacent  or  pre-existent  matter,  but  out  of 
nothing  :  that  which  was  not  at  all,  could 
not  be  seen  -.  The  things  that  are  seen, 
were  not  7nade  of  things  that  do  appear. 
Here  note.  That  the  power  of  God  framed 
many  ihings  out  of  nothing,  as  the  heaven 
of  heavens,  the  dwelling  place  of  God  and 
angels,  immediately,  other  things  mediately 
out  of  the  chaos,  that  is,  such  rude,  indis- 
posed, and  unfit  matter  as  had  no  dispo- 
sition to  receive  such  a  form  as  it  did  ac- 
tually receive  from  the  power  of  God,  and 
may  therefore  deservedly  be  called  a  crea- 
tion out  of  nothing.  Learn  hence.  That 
in  the  work  of  creation,  though  other  at- 
tributes of  wisdom  and  goodness  visibly  ap- 
peared, yet  none  were  so  eminently  con- 
spicuous as  the  power  of  God.  Well 
might  St.  Paul  say,  Ro7n.  i.  20.  that  herein 
was  manifested  his  eternal  power  and  god- 
head. 

4  By  faith  Abel  offered  unto  God 
a  more  excellent  sacrifice  than  Cain, 
by  which  he  obtained  witness  that 
he  was  righteous,  God  testifying  of 
his  gifts  :  and  by  it  he,  being  dead, 
yet  speaketh. 

From  a  general  declaration  of  the  nature 
of  faith  in  the  foregoing  verses,  our  apostle 
proceeds  to  give  instances  of  the  eflicacy 
and  power  of  faith  in  particular  persons,  in 
this  and  the  following  verses.  And  he  be- 
gins here  with  Abel.  But  why  not  with 
Adam  ?  Because  Adam  was  the  first  sin- 
ner, and  the  greatest  of  sinners ;  and  al- 
though received  to  grace  and  mercy, 
yet  after  his  fall  Moses  speaks  little  of  him, 
nothing  very  notable ;  neither  did  Almighty 
God  put  that  honour  upon  Adam  which 
he  did  upon  his  son  Abel ;  he  had  the  ho- 
2  T 


642 


HEBREWS. 


Cliap.  XI. 


noiir  to  shed  Jiis  blood  for  Christ,  and  for 
testifying  his  faitli  in  him  ;  and  according- 
ly Abel  is  here  represented  as  the  first 
evangelical  believer,  Bi/ faith,  Abel.  Ob- 
serve farther,  1.  The  action  which  Abel 
performed,  he  offered  sacrifice  to  God  ;  he 
offered  a  sacrifice  most  excellent,  and  he 
offered  it  by  faith.  But  did  not  Cam  bring 
his  offering  of  faith  too  ?  Yes,  no  doubt, 
he  believed  the  being  of  God,  and  consi- 
dered him  as  a  Creator  and  Preserver,  and 
accordingly  offered  the  fruits  of  the  earth, 
as  an  acknowledgment  that  all  these  things 
were  made,  preserved,  and  bestowed  on  man 
by  God.  But  Abel's  faith  was  fixed  on 
God,  not  only  as  a  creator,  but  as  a  re- 
deemer also,  accompanied  with  a  sense  of 
sin  and  guilt,  trusting  in  the  ways  of  re- 
demption and  recovery  which  God  had 
provided.  Here  note,  That  the  perform- 
ance of  the  outward  duties  of  divine  wor- 
ship, IS  not  the  rule  of  the  acceptance  of 
men's  persons  with  God,  but  a  ditference 
and  distinction  is  made  from  the  inward 
principle,  whence  those  duties  do  proceed. 
Cain  and  Abel  bolh  offered  sacrifice,  but 
not  from  a  like  principle,  nor  yet  for  a 
like  end.  Observe,  2.  The  effect  and  fruit 
of  Abel's  faith,  it  procured  a  testimony  and 
witness  froiri  God  himself  that  he  was  right- 
eous ;  he  testified  that  he  had  respect_^to 
his  person  by  the  approbation  of  his  offer- 
ing. Our  persons  must  be  justified  before 
our  performances  can  be  accepted.  God 
has  first  respect  to  the  offerer,  then  to  the 
offering ;  for  the  person  must  recommend 
the  gift,  not  the  gift  recommend  the  per- 
son. Observe,  lastly.  The  privilege  of 
Abel's  faith  :  Bi/  it,  l/ei/ig;  dead,  he  7jet 
speakcth.  Some  understand  the  words  in 
a  passive  sense,  he  is  spoken  of;  he  being 
dead  there  is  an  honourable  mention  of  him. 
Religion  is  the  truest  honour,  and  the  righte- 
ous shall  be  had  in  everlasting  remembrance. 
Others  in  an  active  sense,  and  so  the  words 
import,  that  the  dead  saints  do  yet  speak, 
and  that  somewhat  worthy  to  be  heard  and 
observed  ;  they  speak  by  the  precious  graces 
with  which  they  were  enriched  ;  they  speak 
by  the  holy  life  they  maintained,  by  the 
good  works  they  wrought,  by  the  eminent 
services  they  did  for  God  and  man,  by  their 
sharp  trials,  by  their  bitter  sufferings;  by 
these  they  speak,  to  the  honour  of  religion, 
and  to  the  furtherance  of  the  gospel.  God's 
Abels,  his  dead  saints,  do  thus  speak  when 
hid  in  the  dust. 

5  By  faith  Enoch  was  translated 


that  he  should  not  see  death  ;  and 
was  not  found,  because  God  had 
translated  him  :  for  before  his  trans- 
lation he  had  this  testimony,  that 
he  pleased  God. 

The  second  instance  is  Enoch,  concern- 
ing whom  our  apostle  affirms  that  he  was 
translated,  and  that  he  was  translated  by 
faith  ;  translated  from  one  condition  to  ano- 
ther; from  grace  to  glory,  from  earth  to 
heaven.  He  was  gathered  by  God,  both  in 
body  and  soul,  to  himself;  and  in  a  way 
of  eminent  grace  and  favour  freed  from  death. 
Hereby  God  gave  the  world  a  convincing 
testimony,  that  the  body  is  capable  of  eter- 
nal life  and  happiness.  But  how  was  he 
translated  by  faith  ?  Ans.  Not  efficiently  ; 
faith  was  not  the  efficient  cause  of  his  trans- 
lation. That  was  an  immediate  act  of  di- 
vine power ;  not  meritoriously,  for  it  is  re- 
corded as  an  act  of  sovereign  grace  and  fa- 
vour :  but  instrumentally  only  :  he  was  by 
faith  brought  into  the  state  and  condition 
of  favour  and  acceptance  with  God,  as  to 
have  this  peculiar  privilege  conferred  upon 
him.  Some  we  find  are  carried  to  heaven 
by  special  prerogative,  by  privileged  dispen- 
sation :  By  faith  Enoch  -was  translated, 
that  he  should  not  see  death.  But  observe 
farther.  What  went  before  this  translation, 
and  that  was  his  pleasing  God ;  before  his 
translation  he  had  this  testimony  that  he 
pleased  God.  Such  as  would  live  with  God 
liereafter,  must  study  and  seek  to  please  God 
by  walking  with  him  here  ;  would  we  come 
where  Enoch  is,  we  must  walk  as  Enoch 
did.  There  is  no  hope  of  living  with  God 
in  Iieaven,  if  we  do  not  please  him  here  on 
earth. 

6  But  without  faith  it  is  impossi- 
ble to  please  him.  For  he  that  cometh 
to  God  must  believe  that  he  is,  and 
that  he  is  a  rewarder  of  them  that 
diligently  seek  him. 

Without  faith,  that  is,  without  justifying 
faith,  without  faith  in  the  Messiah,  for  that 
is  the  faith  here  spoken  of,  there  is  no  possi- 
bility of  pleasing  God,  and  if  so,  then  no 
possibility  of  being  saved  without  faith. 
This  appears  partly  from  the  divine  constitu- 
tion, God  has  so  appointed  it,  partly  from 
the  nature  of  the  thing  itself;  faith  being 
the  first  regular  motion  of  the  soul  towards 
God,  no  works,  no  duties,  no  performances, 
whatsoever,  can  please  God  without  faith. 
He  that  cometh  to   God,  that  is,  hath  any 


Chap.  XI.  HEBREWS. 


(J43 


access  or  approach  lo  him  in  a  way  of  wor- 
ship, or  any  access  or  acceptance  into  his 
grace  and  favour,  he  jnust  btlieve,  1.  God's 
Ijcing,  2.  God's  bounty  ;  that  he  is,  and 
that  he  is  a  rewardcr  of  such  as  diligcuthi 
seek  hi)n.  Learn  hence,  1.  That  the  first 
point  of  faith,  if  we  would  have  any  thing 
to  do  with  God,  is  firmly  to  believe  that 
there  is  a  God :  He  that  cometh  to  God 
must  believe  that  he  is.  Learn,  2.  That 
the  fountain  of  all  obedience  and  service  to 
God,  is  a  firm  belief  of  his  being  a  rewardcr 
of  ail  thctn  that  dilige7)tli/  seek  him. 
Learn,  3.  That  the  whole  issue  of  our  find- 
ing God  when  we  seek  him,  depends  upon 
our  diligently  seeking  of  him  ;  he  is  a  re- 
warder  of  them,  of  all,  and  only  them,  that 
diligently  seek  him. 

7  By  faith  Noe,  being  warned  of 
God  of  things  not  seen  as  yet,  moved 
with  fear,  prepared  an  ark  to  the 
saving  of  his  house  ;  by  the  which 
he  condemned  the  world,  and  be- 
came heir  of  the  righteousness  which 
is  by  faith. 

Observe  here,  1 ,  The  person  spoken  of, 
Noah,  an  eminent  person  in  the  line  of  the 
church,  and  one  that  walked  with  God,  and 
found  grace  in  the  eyes  of  the  Lord.  Ob- 
serve, 2.  What  was  spoken  of  him:  He 
Teas  -earned  of  God,  touching  his  design 
and  purpose  to  destroy  and  drown  the  old 
world.  Observe,  3.  What  was  the  effect  of 
this  warning  :  it  produced  in  Noah  fear  and 
obedience;  fear  of  the  threatening  and 
obedience  to  the  command  ;  he  was  moved 
with  fear,  and  prepared  the  ark.  Observe, 
4.  The  exercise,  yea,  eminent  exercise  of 
Noah's  faith  :  neither  the  difficulty  of  the 
work,  nor  the  length  of  time,  an  hundred 
and  twenty  years,  nor  his  want  of  success  all 
that  time  of  preaching,  nor  the  contempt 
and  scorn  cast  upon  him  by  the  whole 
world, could  weaken  his  hands  or  discourage 
his  heart,  in  the  least,  from  going  on  with 
his  work.  Observe,  5.  The  consequent  of 
Noah's  faith  and  obedience  with  respect  unto 
the  world  :  he  condemned  the  tvorld ;  not 
as  a  judge,  properly  and  authoritatively,  but 
as  a  witness,  by  plea  and  testimony  ;  he 
condemned  it  by  his  doctrine,  by  his  exam- 
ple, and  left  it  altogether  without  excuse. 
Observe,  6.  The  fruit  and  effect  of  Noah's 
faith  and  obedience  with  reference  to  himself ; 
He  became  heir  of  the  righteousness  -which 
is  by  faith  ;  that  is,  of  the  happiness  pro- 
mised to  theiti  who  are  justified  by  faith  ; 

'■>    -J-     o 


he  was  evidenced   and   declared  to  be  a 
righteous  person. 

0  By  faith  Abraham,  when  lie  was 
called  to  go  out  info  a  place  which 
he  should  after  receive  for  an  inheri- 
tance, obeyed  ;  and  he  went  out,  not 
knowing  whither  he  went. 

The  next  illustrious  instance  of  the  effi- 
cacy of  laith  we  have  here  in  the  person  of 
Abraham,  who  obeyed  the  call  and  com- 
mand of  God  in  leaving  his  own  native 
country,  to  go  he  knew  not  whitiier,  and  to 
receive  an  inheritance  he  knew  not  when. 
Where  note,  L  The  foundation  of  Abra- 
ham's faith  and  obedience,  and  that  was 
the  call  of  God  ;  he  had  an  immediate  com- 
mand to  go  out  of  his  own  country  into  a 
certain  place,  with  a  promise  to  receive  it 
for  an  inheritance :  Get  thee  from  thi/ 
country,  relations,  friends,  and  all  outward 
enjoyments,  is  a  command  becoming  the 
greatness  of  God  to  give  ;  and  self-denial  in 
fact  or  resolution  to  comply  with  such  a 
command  from  the  great  God,  is  the  foun- 
dation of  all  sincere  profession.  Note,  2. 
What  was  the  principle  of  Abraham's  obe- 
dience in  complying  with  this  call  of  God, 
and  that  was  his  faith  :  By  faith,  Abra- 
ham, ivhen  he  was  called,  obeyed.  True 
faith,  wherever  it  is,  bringeth  forth  sincere 
obedience  ;  these  two  can  no  more  lie  sepa- 
rated than  the  light  and  the  sun,  than  the 
fire  and  heat;  obedience  is  the  daughter  of 
faith,  and  faith  the  parent  and  principle  of 
obedience.  Note,  3.  The  difficulty,  and 
therein  the  excellency,  of  his  obedience; 
He  obeyed,  and  xvent  out,  nut  knowing 
whither  he  went.  If  faith  be  once  satisfied 
in  the  call  and  command  of  God,  it  will 
follow  him  when  it  cannot  see  a  step  of  its 
way  ;  over  hills  and  mountains,  tlirough 
dales  and  vallies,  fearing  nothing.  He  that 
has  God's  call,  need  not  fear  God's  conduct. 

9  By  faith  he  sojourned  in  the 
land  of  promise,  as  in  a  strange 
country,  dwelling  in  tabernacles  with 
Isaac  and  Jacob,  the  heirs  with  him 
of  the  same  promise  :  10  For  he 
looked  for  a  city  which  hath  foun- 
dations, whose  builder  and  maker 
is  God. 

The  apostle  spake  of  the  place  which 
Abraham  was  called  from,  in  the  foregoing 
verse,  namely,  out  of  Ur  of  the  Chcldces  : 
here  he  speaks  of  the  place  he  was  called  to. 


G44 


HEBREWS. 


Chap.  XI 


Canaan,  styled  the  Land  ofPrornise,  that 
is,  the  land  which  God  had  newly  promised 
to  give  unto  him.     Where  note,  1.  Abra- 
ham's act  of  obedience  :  He  sojourned  in 
the  land  of  promise,  as  in  a  strange  coun- 
try :  he  was  there  as  a  sojourner,  not  an 
inheritor,  moving  up  and  down  from  place 
to  place,  until  God  thought  fit  to  settle  him 
and  his  posterity,  Abraham  was  a  sojourn - 
IT  both  in  his  condition  of  life,  and  m  his 
disposition  of  heart.     Canaan  was  a  type 
of  heaven,  and  accordingly  Abraham   ex- 
pected a  better  country,  with  a  city  which 
had  foundations,  whose  builder  and  maker 
is  God.     Learn,  That  the  children  of  God 
here  on  earth,  where  they  have  best  right, 
and  most  possessions,  are  but  strangers  and 
pilgrims.     Note,  2.  The  manner  of  his  so- 
journing in  this  land,  dwelling  in  taber- 
nacles.    This  was  both  an  act  of  pohcy, 
and    an    act   of  piety ;    of    policy,    that 
they  might  live   peaceably,  without  giving 
umbrage  to  the  natives,  or  occasioning  any 
envy  or  grudge  from  them ;  and  of  piety, 
to  express  their  hopes  and  desires  of  a  better 
country.    Note,  3.  Abraham's  companions, 
his  fellows  and  followers,  in  this  act  of  obe- 
dience; he  sojourned  with  Isaac  and  Jacob 
as  heirs  of  I  he  same  promise.     Where  mark, 
How  all  the  saints  of  God  are  of  the  same 
spiritual  disposition  ;  they  are  animated  by 
the  same  spirit,  governed  by  the  same  laws  ; 
they  act  from  the  same  principle,  and  for 
the  same  end,  and  desire  nothing  more  than 
to  live  together,  and  to  enjoy  God  and  one 
another.  Note,  4.  Tlie  reason  rendered  why 
Abraham  esteemed  himself  but  as  a  stranger 
in  Canaan,  because  his  thoughts  ran  much 
upon  heaven,  of -which  Canaan  was  but  a 
type:   He  looked  for  a  city  which  hath 
foundations,  whose  builder  and  maker  is 
God.'  ■  Where  observe,  1.  Abraham's  act  of 
expectation  :  he  looked  for  it,  he  rationally 
expected  it ;  it  was  not  a  blind   hope,  but 
well  built  on  the  power  and  promise  of  God. 
2.  What  he  looked  for,  a  city ;  not  Jerusa- 
lem, an  earthly  city,  as  some  would  have  it, 
for  that  was  not  possessed  until  eight  hun- 
dred years  after,  and  then  only  by  his  pos- 
terity for  a  limited  time:  but  an  heavenly 
city,  a  setded  quiet  habitation,  a  suitable 
dwelling  for  them  that  have  had  a   life  of 
trouble  in  this  world.     3.  The  city  itself  de- 
scribed, ].  By  the  nature  of  it ;  it  has  foun- 
dations, in  opposition  to  tents  and  taberna- 
cles, which  had  no  foundations,  but  were 
moving,  ambulatory   dwellings,  supported 
only  by  slakes  and  cords;  this  city  is  found- 
ed upon  the  eternal  power,  the  infinite  wis- 


dom, and  immutable  counsel  of  God.  2. 
By  the  maker  and  builder  of  it,  God  ;  he  is 
the  contriver,  framer,  and  erecter  of  this 
city  ;  and  as  he  is  the  maker,  so  he  is  the 
disposer  of  it  also  ;  please  God,  and  he  will 
give  it  thee,  none  can  give  it  thee  without 
him,  and  he  will  never  give  it  thee  without 
pleasing  of  him. 

11  Through  faith  also  Sarah  her- 
self received  strength  to  conceive 
seed,  and  was  delivered  of  a  child 
when  she  was  past  age,  because  she 
judged  him  faithful  who  had  pro- 
mised. 

Our  apostle  having  spoken  of  Abraham's 
faith  before,  makes  an  honourable  mention 
of  his  wife  Sarah's  faith  here.  It  is  a  blessed 
thing  when   husband  and  wife  are  one  in 
the  faith,  as  well  as  one  flesh  ;  when  the 
constant  companion  of  our  life  draws  with 
us  in  the  same  yoke  of  religion.     Note,  1. 
The  person  whose  faith  is  here  commended, 
Sarah  herself,  a  woman,  a  barren  woman, 
and  a  barren  woman  well   stricken  in  age  ; 
a  woman  weak  in  sex   may  be  strong  in 
faith.     Though  Sarah  at  first  laughed,  yet 
she  afterwards  firmly  believed.     And  the 
apostle  takes  no  notice  of  the  former,  but 
applauds  the  latter.     Oh  !  with  what  great 
indulgence  doth  God  cover  the  failings  of 
his  children,  but  proclaims  aloud  their  graces 
to  the  world  !  Men  do  not  thus  :  they  will 
overlook  all  that  is  good  in  others,  and  re- 
port only  what  is  amiss.     Sarah's  laughing, 
Rahab's  lie.  Job's  impatience,  are  not  men- 
tioned,   but   their  graces  are  remembered. 
Who  would  not  serve  such  a  gracious  mas- 
ter, that  winks  at  our  failings,  but   accepts 
and  rewards  our  weak  services  and  sincere 
graces  ?     Note,  2.  The  commendation  and 
fruit  of  Sarah's   faith,  she  received   by   it 
strength  and  ability  for  conception  ;  pro- 
bably she  recovered   her  youthful  vigour, 
and  received  a  general  restoration  of  nature, 
to  an  ability  for  all  its  primitive  operations, 
which  was  before  decayed  by  age  ;  she  re- 
ceived strength  to  conceive  seed  when  past 
age.     Learn,   That  it  is  the   properly  of 
faith  to  expect  a  blessing  absolutely  above 
the  use  of  means,  when  we  have  a  particular 
and  special  warrant  from  God  so  to  do,  as 
Sarah  had  in  this  case.  Note,  3.  The  ground 
of  Sarah's  faith.  Because  she  had  judged 
him  faithful  that  had  prornised ;  that  is, 
slie  resolved  her  faith  into,  and  rested  upon, 
the  veracity  of  God  in  the  accomplishment 
of  the  promise,  which  is  the  proper  and  im- 
mediate object  of  faith.     Learn,  That  whcr- 


Chap.  XI. 


IIEBKEWS. 


CIS 


ever  we  exercise  and  put  forlli  faith,  we  must 
take  care  and  be  sure  that  we  have  a  piouiise 
to  exercise  it  upon,  otherwise  it  is  not  faith, 
but  fancy ;  God's  promise,  and  not  God's 
power,  is  the  ground  of  faith  ;  it  is  not  what 
God  can  do,  but  what  he  will  do,  and  wliat 
he  has  engaged  and  promised  to  do,  that  is 
tlie  ground  of  lailh  ;  he  can  quench  all  the 
fire  in  hell  ;  but  where  has  he  said  he  will 
rio  it  ?  She  judged  /umfailhful  who  had 
promised. 

12  Therefore  sprang  there  even  of 
one,  and  him  as  s^ood  as  dead,  so 
manij  as  the  stars  of  the  sky  in  niul- 
titiKlf,  and  as  the  sand  wliich  is  by 
the  sea-shore  innumerable. 

Tli;'se  words  acquaint  us  with  that  gratui- 
tous remuneration  and  gracious  reward  which 
God  gave  Abraham  and  Sarah,  as  the  fruit 
of  their  faith,  namely,  the  blessing  of  a  nu- 
merous posterity  ;  there  sprang  of  them, 
and  both  of  them  as  good  as  dead,  with  re- 
ference to  the  procreation  of  children,  a  nu- 
merous issue  like  the  stars  of  heaven,  and  the 
sand  of  the  sea.  Hence  learn,  That  the 
God  of  nature,  at  his  own  pleasure,  works 
things  above  the  power  of  nature  in  its 
ordinary  efficacy  and  operations  ;  by  weak 
and  dead  means  he  often  produces  mighty 
etfects.  Learn,  2.  That  whatever  difficulties 
and  oppositions  lie  in  the  way  of  the  accom- 
plishing of  God's  promises,  they  shall  have 
an  assured  accomplishment  on  God's  part, 
if  faith  be  kept  up  in  lively  exercise  on  our 
part. 

13  These  all  died  in  faith,— 

Tliat  is,  all  the  before-mentioned  saints, 
Abel,  Noah,  Abraham,  and  Sarah,  they  all 
died  in  the  faith  of  the  promised  Messiah,  be- 
lieving he  should  come,  and  expecting  sal- 
vation by  his  coming.  It  is  not  enough  for 
a  christian  to  live  in  the  faith,  but  he  must 
also  die  in  the  faith  ;  and  to  die  in  the  faith 
is  an  honourable  happy  manner  of  dying  ; 
it  is  a  greater  happiness  to  die  in  the  Lord, 
than  to  die  for  the  Lord  ;  if  a  man  die  for 
the  Lord,  and  be  not  in  the  Lord,  he  is  not 
blessed  in  his  death  :  a  man  may  die  for  the 
Lord's  cause,  yet  not  for  the  Lord's  sake, 
but  out  of  vain  glory. 

— Not  having  received  the  pro- 
mises, but  having  seen  then)  afar  off, 
and  were  persuaded  of  them,  and 
embraced  them,  and    confessed  that 


they  were  strangers  and  pilgrims  on 
the  earth. 

Observe  here.  The  preat  trial  which  the 
faith  of  the  Old-Testampiit  saints  was  put 
unto;  they  died,  not  /icviiin;  received  the 
promises  ;  that  is,  they  went  to  their  graves 
belbre  the  great  blessings  God  had  promised 
were  accomplished.  Faitt.  is  contented  with 
the  promise,  though  it  wants  actual  posses- 
sion of  the  good  things  promised.  God 
would  have  believers  m  all  ages  of  the 
church  to  live  by  faith,  and  promises  not 
actually  performed  :  and  it  is  a  great  honour 
to  God,  when  we  are  ready  to  die,  to  go  to 
the  grave  with  assurance,  and  to  profess  our 
confidence  that  God  will  make  them  good  : 
These  all  died  not  having  received  the 
promises.  Yet  observe.  The  actings  and 
exercise  of  their  faith  towards  these  promises, 
which  they  had  not  yet  received  in  their  ac- 
complishment: 1.  They  saw  them  afar  off: 
at  a  great  distance  :  it  is  the  property  oi  faith 
to  eye  the  blessings  promised  at  a  distance; 
so  that  no  distance  of  time  or  place  can 
weaken  faith  as  to  the  accomplishment  of 
divine  promises.  2.  They  uere  persuaded 
of  them  :  this  imports  the  mind's  satisfactory 
acquiescing  in  the  truth  of  God  for  the  ac- 
complishing of  his  promises  ;  a  firm  persua- 
sion of  the  truth  of  God's  promises,  and  a 
quiet  waiting  for  the  accomplishment  of 
them  at  a  great  distance,  is  an  eminent  fruit 
of  faith.  3.  They  embraced  them  ;  the 
word  signifies,  they  saluted  and  hugged  them. 
Whence  note,  That  faith  is  an  act  of  the 
will,  as  well  as  of  the  understanding  ;  there 
is  in  faith  adherence  as  well  as  assent ;  an 
embracing  ?.s  well  as  a  persuasion ;  the 
heart  cleaves  to  the  promise  with  love,  de- 
light, and  complacency.  And  confessed 
that  they  were  strangers  and  pilgrims  on 
the  earth:  so  they  were  in  outward  condi- 
tion, wandering  from  place  to  place ;  so  they 
were  in  afl^ection  and  disposition,  looking 
upon  this  world  as  their  pilgrimage,  and 
heaven  as  their  home  and  proper  country, 
because  thence  they  are  born  ;  ihere  lies 
their  inheritance,  there  are  all  their  kindred, 
there  is  their  longest  abode.  Christians 
should  not  only  account,  but  confess  them- 
selves pilgrims,  and  discover  it  by  their  jour- 
neying and  mending  their  pace  heaven- 
ward. 

14  For  they  that  say  such  things, 
declare  plainly  that  they  seek  a 
country.  15  And  tndy  if  they  had 
been   mindful    of  that   countri/  from 


646 


HEBREWS. 


Chap.  Xf. 


whence  they  came  out,  they  might 
have  had  opportuiiity  to  have  return- 
ed ;  16  But  now  they  desire  a 
l)etter  country,  that  is,  an  heavenly. 
Wherefore  God  is  not  ashamed  to  be 
called  their  God  ;  for  he  hath  pre- 
pared for  them  a  city. 

As  if  the  apostle  had  said,  "  They  that 
say  such  things,  namely,  that  they,  even  in 
the  land  of  promise,  are  pilgrims  and  stran- 
gers, do  declare  plainly  that  they  seek  a 
country  where  they  may  rest  and  dwell, 
when  this  their  pilgrimage  on  earth  is 
ended."  Now  this  country  was  not  Cliaidea, 
but  heaven  ;  a  glorious  city,  which  God 
prepared  for  them,  as  an  abundant  recom- 
pence  for  their  earthly  country,  which  they 
left  at  God's  command.  Here  note,  1.  That 
heaven  is  the  christian's  proper  country  ; 
they  are  born  from  heaven,  their  conversa- 
tion is  in  heaven,  their  eternal  habitation  is 
there  ;  their  head  and  husband,  then'  friends 
and  kindred,  are  there:  and  it  is  theirs  by  a 
right  of  donation,  by  a  right  of  purchase,  by 
a  right  of  possession,  and  by  a  right  of  con- 
quest. Note,  2.  That  this  heavenly  country 
is  by  far  the  better,  yea,  the  best  of  coun- 
tries; best  in  regard  to  the  largeness  and 
extent  of  it ;  best  in  regard  of  the  safety 
and  security  of  it :  best  in  regard  of  the  or- 
der and  government  of  it ;  best  in  regard  of 
the  company  and  society  dwelling  in  it ; 
all  saints, 'none  but  saints,  none  but  perfect 
saints  :  best  in  regard  of  the  immunities  and 
privileges  belonging  to  it,  and  in  regard  of 
tiie  duration  and  continuance  of  it ;  a  coun- 
try that  can  never  be  invaded,  never  be 
conquered.  Note,  3.  That  sincere  christians 
have  strong  desires  after,  and  vehement 
longings  for,  this  belter,  this  best  of  coun- 
tries :  Now  they  desire  a  better  country  : 
and  God  is  not  ashaincd  to  be  called  their 
God — they  that  by  their  faith  give  glory  to 
God  in  acknowledging  his  faithfulness  in 
this  life,  he  will  never  be  ashamed  of  them, 
either  in  life,  or  at  death,  or  after  death. 
Learn,  1.  That  it  is  the  greatest  privilege, 
honour,  and  advantage,  that  any  can  be 
made  partakers  of,  that  God  will  bear  the 
name  and  title  of  their  God.  2.  God's 
owning  of  believers  as  his,  and  of  himself  to 
be  their  God,  is  an  abundant  recompence  of 
all  the  hardships  which  tiiey  undergo  in 
this  their  pilgrimage.  Th.;  top  and  sum  of 
all  happiness,  is  to  have  the  Lord  fur  our 
God. 

17   By  faith   Abraliani,  when   he 


was  tried,  offered  up  Isaac  :  and  he 
that  had  received  the  promises,  offer- 
ed up  his  only-begotten  son,  18  Or 
whom  it  was  said.  That  in  Isaac 
shall  thy  seed  be  called  :  19  Ac- 
counting that  God  was  able  to  raise 
him  up,  even  from  the  dead  ;  from 
whence  also  he  received   him   in   a  ,, 

figure.  I 

The  next  person  instanced    in,   for  the  ^ 

fame  of  his  faith,  is  Abraham,  who  was  de- 
servedly styled  {he  father  of  the  faithful ; 
him  God  tries  in  a  very  extraordinary  man- 
ner, by  putting  him  upon  offering  up  his 
son  Isaac.  Where  note,  That  where  God 
gives  much  grace,  he  tries  grace  much  ;  the 
greater  the  faith,  the  greater  the  trial ;  strong 
faith  must  prepare  for  strong  trials.  Here 
Abraham's  faith  was  tried,  whether  he  would 
depend  upon  God's  promise  above  reason  ; 
his  obedience  was  tried,  whether  he  would 
yield  to  God's  command  against  nature ; 
his  love  was  tried,  whether  his  affection  was 
not  more  warm  towards  his  son  than  to  his 
God  ;  and  his  fear  was  tried,  whether  he 
did  reverentially  acknowledge  and  stand  in 
awe  of  God,  by  adoring  his  sovereignty  and 
dominion  over  him.  Trials  are  the  best 
touchstone  of  faith  ;  without  which  men 
will  want  the  best  evidence  of  its  sincerity: 
and  great  trials  in  believers  are  an  evidence 
of  great  faith.  Observe  farther.  The  excel- 
lency of  Abraham's  faith  and  obedience 
upon  this  trial :  he  offered  up  his  son  Isaac : 
that  is,  he  did  it  in  part,  and  was  ready  to 
have  done  it  thoroughly,  had  not  God  coun- 
termanded him.  Learn  hence.  That  where 
there  is  a  divine  command  obliging  us  to 
obedience,  it  is  the  wisdom  and  duty  of 
faith  to  close  its  eyes  against  all  insuperable 
difficulties  and  dangers.  Abraham  objected 
not  against  the  horrid  nature  of  the  command 
to  kill  a  son,  his  own  son,  his  only  son,  the 
son  of  the  promise,  but  deliberately,  and 
upon  due  consideration,  was  ready  to  exe- 
cute what  God  required.  Lord  !  what  a 
strong  faith  was  here,  fortified  with  an  im- 
pregnable resolution,  that  could  make  Abra- 
liam  hold  out  three  days  against  the  violent 
assaults  of  his  own  nature,  and  the  charming 
presence  of  his  son,  enough  to  melt  his  heart; 
yet  nothing  made  him  slagger  in  his  duty, 
but  he  performs  a  most  miraculous  act  of 
obedience,  in  defiance  of  all  difficulties. 
Observe,  lastly.  The  fruit  and  success  of 
Abraham's  faith  :  he  believed  God  could 
and  would  raise  Isaac  from  the  grave,  and 


Chap.  XI.  HEBllEWS. 

he  receives  him  again  in  <i  figure,  as  one 
snatched  out  of  tlie  very  jaws  of  death. 
There  is  no  such  way  to  enjoy  the  continu- 
ance of  an  earthly  comtbrt,  as  by  resigning 
it  up  to  God  ;  Accounting  that  God  -was 
able  to  raise  liim  up  evtnfrom  the  dead, 
from  "whence  also  he  received  him  in  a 
figure. 

20  By  faith  Isaac  blessed  Jacob 
and  Esau  concerning  things  to  come. 

Note,  That  there  is  a  blessing  by  way  of 
prayer,  and  a  blessing  by  way  of  prophecy, 
foretelling  what  shall  befall  persons  in  time 
to  come ;  of  this  kind  is  Isaac's  blessing. 
The  patriarchs  were  in  a  peculiar  manner 
directed  and  guided  by  God,  and  their 
blessing  was  a  conferring  of  a  right  to  the 
patties  blessed.  Tlius  Isaac  blessed  Jacob 
and  Esau  concerning  things  to  come,  that 
is.  concerning  the  great  and  future  things 
which  should  happen  to  their  posterity 
after  them.  Note  here,  Esaus,  wicked  men, 
have  their  portion  in  outward  blessings  as 
well  as  Jacobs,  as  well  as  the  best  and  ho- 
liest of  men  ;  partly,  as  they  are  God's 
creatures,  partly  as  they  descend  from  pa- 
rents in  covenant  with  God,  and  partly  be- 
cause they  make  some  profession  of  the 
name  of  God.  And  God  will  be  behind- 
hand with  none,  but  so  far  as  they  do  good 
they  shall  see  good. 

21  By  faith  Jacob,  when  he  was  a 
dying,  blessed  both  the  sons  of  Jo- 
seph ;  and  worshipped,  leaning 
upon  the  top  of  his  staff. 

Observe  here,  in  dying  Jacob,  the  frame 
and  carriage  of  holy  men  in  their  dying 
seasons  to  bless  their  children,  and  worship 
their  God.  Jacob  blessed  Joseph  and  his 
two  sons,  laying  hold  on  the  covenant  made 
with  Abraham.  It  is  no  small  privilege 
to  be  born  of  parents  taken  into  visible  co- 
venant with  God,  and  no  small  comfort, 
when  God  comes  to  take  away  such  parents 
from  us,  to  have  the  benefit  of  their  bless- 
int^s  and  prayers.  Jacob,  when  dying, 
l)lessed  both  the  sons  of  Joseph  :  and  as  he 
i)lessed  them,  so  he  worshipped  God  with 
religious  worship,  and  in  a  devout  manner, 
leaning  upon  the  /op  of  his  staff.  Learn 
lience.  That  our  addresses  to  God  ought  to 
be  exceedingly  reverent,  both  as  to  the 
frame  of  our  souls,  and  also  to  the  gesture  of 
our  bodies ;  we  cannot  always  be  atFeclion- 
ale  in  prayer,  for  aftbclion  depends  upon  the 


f547 


vigorous  motions  of  the  bodily  spirits ;  but 
we  should  always  be  reverent  and  serious  m 
prayer,  otherwise  it  is  no  worship.  Learn 
lartlier,  That  where  laith  gives  a  willing 
mind,  bodily  mfirmities  shall  be  no  let  and 
hinderance  from  duty. 

22  By  faith  Joseph,  when  lie 
died,  made  mention  of  the  depart- 
ing of  the  children  of  Israel ;  and 
gave  commandment  concerning  his 
bones. 

Here  we  have  a  two-fold  instance  of  Jo- 
seph's faith  when  dying.  1.  He  inade 
mention  of  the  departing  of  the  children 
of  Israel :  he  said  unto  his  brethren,  iit-- 
hold  I  die,  but  God  shall  bring  you  unto 
the  land  which  he  hath  sworn  unto  your 
fathers.  See  how  the  good  man  dies  in 
the  faith  of  the  promise.  Thence  learn. 
That  it  is  of  singular  use  and  great  advan- 
tage to  the  church,  that  such  believers  as 
have  been  eminent  in  profession,  should  in 
their  dying  moments  testify  their  faith  in 
the  promises  of  God  ;  so  did  Jacob  before, 
so  did  Joseph  now.  The  second  instance 
or  evidence  of  Joseph's  faith  was,  that  he 
gave  commandment  concerning  his  bones ; 
that  is,  he  took  an  oath  of  his  brethren  that 
they  should  carry  his  bones  out  of  Egypt, 
and  bury  them  in  Canaan,  tiiereby  owning 
and  professing  himself  to  be  of  the  posterity 
of  Abraham  ;  and  thereby  also  encouraging 
the  faith  and  expectation  of  his  brethren  and 
their  posterity  to  hope  for  their  deliverance 
out  of  Egypt,  and  be  put  into  the  posses- 
sion of  the  promised  land  :  so  that  it  is 
evident  that  there  was  faith,  much  fai-th, 
showed  by  Joseph  in  disposing  of  his  bones. 
The  papists'  plea  from  hence  for  paying  ve- 
neration to  their  relics,  is  weak  and  con- 
temptible :  this  was  a  special  charge  given 
in  faith  to  do  what  was  done  ;  and  to  shut 
them  up  in  a  coffin,  and  decently  bury 
theni'Was  all  that  was  done.  Now  to  take 
example,  from  hence,  to  dig  men's  bones 
out  of  their  graves,  to  enshrine  them  and 
place  them  upon  altars,  to  carry  them  in 
procession,  to  adore  them,  to  ascribe  mira- 
culous operations  to  them,  casting  out  de- 
vils and  the  like,  is  fond  and  ridiculous. 

23  By  faith  Moses,  when  he  was 
born,  was  hid  three  months  of  his 
parents,  because  they  saw  he  was  a 
pro|)er  child  :  and  they  were  not 
afraid  of  the  king's  commandment. 

In  these  words  the  faith  of  Moses's  pa 


648 


HEBREWS. 


Chap.  XI. 


rents  is  celebrated  :  the  birth  of  Moses  fell 
out  in  the  very  height  and  fury  of  Pharaoh's 
persecution,  when  the  king  had  given  com- 
mandment to  destroy  all  the  male  children  ; 
Moses  was  then  born,  and  hid  by  his  pa- 
rents, and  preserved  as  a  deliverer  of  the 
church  of  God.  Oh!  how  blind  are  all 
the  persecutors  and  opposers  of  the  church 
of  God  .'  When  they  think  all  tilings  se- 
cure, and  their  counsels  so  deeply  laid  that 
God  himself  cannot  deliver  out  of  their 
hands,  then  doth  the  Almighty  lay  in  pro- 
vision for  his  church's  deliverance,  and  their 
destruction.  Now  was  Moses,  a  deliverer, 
born  and  hid.  But  observe  a  double  cause 
of  Moses'  hiding  :  the  first  external,  thty 
sa-w  he  xcas  a  proper  cliild  :  they  had  a  per- 
suasion that  God  would  provide  a  person 
to  be  their  deliverer;  and  they  saw  some- 
thing divine  in  Moses  to  stir  up  their  faitl), 
and  raise  their  expectation,  that  he  might 
be  the  person.  The  second,  the  internal 
and  moving  cause :  They  were  not  afraid 
of  the  king's  com?nandment,  or  bloody  de- 
cree. Learn  hence,  1.  That  the  commands 
of  kings  and  princes  have  oft-times  been  a 
very  great  trial  to  the  children  of  God  ;  so 
was  Nebuchadnezzar's  command  to  worship 
the  golden  image,  and  such  was  Pharaoh's 
command  here.  Learn,  2.  That  kings  and 
princes  must  not  be  obeyed  in  things  con- 
trary to  the  word  of  God  :  obedience  with- 
out reserve  is  to  be  paid  to  none  but  God. 
They  were  not  afraid  of  the  king's  com- 
mandment. 

24  By  faith  Moses,  when  he  was 
come  to  years,  refused  to  be  called 
the  son  of  Pharaoh's  daughter  :  25 
Choosing  rather  to  suffer  affliction 
with  the  people  of  God,  tlian  to  en- 
joy the  pleasures  of  sin  for  a  sea- 
son ;  26  Esteeming  the  reproach 
of  Christ  greater  riches  than  the 
treasures  in  Egypt  :  for  he  had  re- 
spect unto  the  recom pence  of  the 
reward. 

The  next  person  whom  our  apostle  in- 
stances in,  is  Moses  himself,  whose  faith  and 
self-denial  were  most  evidently  conspicuous 
in  all  the  instances  of  them.  Observe,  1. 
His  great  self-denial,  with  all  the  enhancing 
circumstances  of  it :  When  he  came  to 
1/ears,  he  refused  to  be  called  the  son  of 
Pharaoh's  daughter.  Note  here,  1.  The 
circumstance  of  time,  When  he  came  to 
years;  it  was  no  childish  act,  when  he 


knew  not  what  he  did,  but  when  he  came 
to  age  and  understanding  ;  nay,  farther, 
this  was  when  Moses  was  newly  come  to 
age,  in  the  prime  and  vigour  of  his  time, 
when  he  had  just  began  to  taste  the  sweet- 
ness of  youlhlul  pleasures.  The  world  ap- 
pears a  dead  and  dry  thing  in  the  winter  of 
old  age,  but  looks  green  and  beautiful  in  the 
spring  of  youth :  but  Moses,  when  come, 
just  come,  to  years,  refused  it.  Note,  2. 
The  circumstances  of  his  education  ;  he  had 
been  bred  from  a  child  in  a  princely  way 
and  manner,  he  never  knew  what  belonged 
to  a  low  estate  :  those  that  never  had  much, 
forsake  but  little  when  they  forsake  all  ; 
want  will  never  much  pinch  those  who  ne- 
ver understood  plenty  ;  but  those  who  have 
enjoyed  fulness  all  their  days,  for  them  to 
stoop  voluntarily  from  the  height  of  ease 
and  honour,  to  the  depth  of  affliction  and 
hardship,  is  admirable.  Thus  did  Moses; 
he  refused  honour,  and  chose  affliction. 
Note,  3.  The  circumstance  of  his  obliga- 
tions ;  Pharaoh's  daughter  had  saved  his 
life,  adopted  him  for  her  son,  given  him 
princely  breeding.  He  7uas  /earned  tn  all 
the  wisdom  of  the  Egyptians  :  and  set  her 
heart  upon  him  as  her  own.  However, 
Moses  breaks  through  all,  and  away  he 
goes.  But  whither  went  he  ?  Why,  to  ;i 
company  of  poor  bond-men,  labouring  at 
the  brick-kilns,  to  take  his  lot  of  suffering 
with  them.  Note,  4.  The  circumstance  of 
his  expectations  ;  how  very  fair  and  certain 
a  prospect  he  had  of  enjoying  the  crown 
of  Egypt  ;  he  did  not  refuse  it  because  he 
despaired  of  attaining  it,  for  he  was  an 
adopted  heir  unto  it.  Note,  lastly.  That 
all  this  was  not  a  rash  and  sudden  determi- 
nation, but  a  deliberate  and  advised  choice. 
Acts  vii.  23.  St.  Stephen  said  he  made 
this  choice  -when  he  was  full  forty  years 
old;  that  is,  when  he  was  of  ripest  judg- 
ment, and  in  the  height  of  prosperity  and 
reputation  :  he  did  not  only,  as  Josephus 
says,  at  three  years  old  cast  a  crown, 
given  him  for  a  play-toy,  to  the  ground, 
and  trample  it  under  his  feet  ;  but,  as  the 
apostle  says  here,  when  he  came  to  be  a 
man,  he  treated  it  with  no  more  respect, 
but  refused  to  be  called  the  son  of  Pha- 
raoh's daughter.  Behold  here  Moses' 
faith,  and  eminent  self-denial,  in  choosing 
rather  to  suffer  affliction  with  the  worship- 
pers of  the  true  God,  than  to  gain  a  king- 
dom by  renouncing  God  and  his  holy  re- 
ligion. From  whence  learn.  That  faith 
is  a  grace  which  will  teach  and  enable  a 
person  openly  to  renounce  all  worldly  ad- 


Chap.  XI. 


HEBREWS. 


649 


vantnges  at  God's  call,  wlien  we  cannot 
enjoy  them  with  an  upright  mind,  and  a 
good  conscience.  Zuesl.  But  how  did 
Moses  come  to  know  his  slock  and  race, 
that  he  was  an  Hebrew  born,  and  not  an 
Egyptian,  no  son  of  Pharaoh's  daughter  > 
A/is.  He  found  himself  circumcised,  and  so 
belonged  to  the  circumcised  people.  Tiie 
token  of  God's  covenant  received  in  infan- 
cy, duly  considered,  is  a  most  efFectual 
mean  to  preserve  persons  in  the  profession 
of  the  true  religion.  Add  to  this,  that  his 
mother  was  his  nurse,  and  continually  vvith 
him,  and  piob:ibly  his  father  frequently  ; 
who  being  persons  fearing  God,  took  care 
very  early  to  impress  him  with  the  princi- 
ples of  the  true  religion,  and  with  the  de- 
testation of  the  Egyptian  idolatry. 

2.'>  Cluiosing  rather  to  suflcr  af- 
fliction with  the  people  of  God,  than 
to  enjoy  the  pleasures  of  sin  for  a 
season. 

Observe  here,  1.  The  common  lot  and 
usual  condition  of  God's  people  in  this 
world  ;  it  is  an  afflicted  state  and  condi- 
tion. 2.  That  wicked  men  oft-times  enjoy 
pleasures  in  the  ways  of  sin,  whilst  good 
men  meet  with  much  affliction  in  the  work 
of  holiness.  3.  That  notwithstanding  this, 
all  wise  and  good  men  do  rather  choose 
afHicted  godliness,  than  pleasant  and  pros- 
perous wickedness.  4.  That  a  spiritual 
eye  can  see  an  excellency  in  the  people  of 
God,  when  in  the  lowest  sutiering  condi- 
tion ;  will  join  itself  unto  them,  and  ap- 
pear with  them,  and  for  them,  though  it  be 
with  great  loss,  and  much  hazard.  Moses 
here  chose  rather  to  suffer  affliction  with 
the  people  of  God,  than  to  enjoy  the  short 
sinful  pleasures  of  Pharaoh's  court. 

*2fl  Esteeniino;  the  reproach  of 
Christ  greater  riches  than  the  trea- 
sures in  Egypt  :  for  he  had  respect 
unto  the  recompence  of  the  reward. 

The  former  verse  acquainted  us  with  the 
general  choice  which  Moses  made  of  afflic- 
tion with  the  people  of  God  :  this  ac- 
quaints us  with  one  sort  and  particular  kind 
of  affliction  which  he  chose,  namely,  re- 
proach for  Christ ;  this  he  counted  his  glo- 
ry, his  riches,  his  treasures,  beyond  all  the 
riches  and  treasures  of  Egypt.  Note  here. 
That  the  people  of  God  have  been,  and 
usually  are,  a  people  under  reproach  ;  not 
only  a  persecuted,  but  a  reproached  people  ; 
the  foundation  of  all  sufTcrings  is  laid  in  re- 


proach :  this  is  the  cover  for  all.  The 
Jews  by  reproaches  first  stirred  up  the  rage 
of  the  people  against  Christ,  before  they  at- 
tempted to  take  away  his  life.  Note,  2. 
The  reproach  of  good  men  is  the  reproach 
of  Christ,  because  he  and  they  are  but  one 
mystical  body,  and  because  of  the  near 
union  that  is  between  them.  The  reproach 
of  the  wife  is  the  reproach  of  the  husband, 
especially  if  she  be  reproached  for  his  sake, 
and  upon  his  account.  Again  observe, 
What  an  high  esteem  a  gracious  person  has 
of  reproaches  in  the  cause  of  Christ,  and 
for  the  sake  of  Christ ;  he  esteems  them  his 
glory,  his  treasure,  his  greatest  treasure;  he 
rejoices  and  takes  pleasure  in  them,  and 
very  much  values  himself  by  them.  Verily 
no  man  deserves  the  name  of  a  christian 
until  he  hath  such  an  esteem  of  Christ,  and 
value  for  him,  that  tlie  worst  things  in  the 
world,  even  persecution  and  reproach, 
should  be  preferred  by  him  before  the  great 
things  of  the  world,  when  they  stand  in 
competition  with  him,  or  in  opposition  to 
him.  Observe,  lastly.  The  ground  of  Mo- 
ses's faith,  self-denial,  contempt  of  the  world, 
and  all  its  excellent  actions  ;  and  that  was, 
the  recompence  of  the  reward  which  he 
had  respect  unto  :  For  he  had  respect  tinto 
the  recompence  i]f  the  reward.  Where 
note.  That  there  is  a  reward  laid  up  for 
good  men  ;  that  it  is  lawful,  yea,  laudable, 
very  expedient,  yea,  very  necessary  and 
needful,  for  a  christian  to  eye  this  reward, 
and  to  have  respect  unto  it  in  the  whole 
course  of  his  obedience  ;  and  this  doing 
will  be  a  mighty  encouraging  motive  to 
undergo  all  hardships  and  difficulties  in  the 
way  of  religion  :  He  had  respect  unto  the 
recompence  of  the  reward. 

27  By  faith  he  forsook  Egypt, 
not  fearing  the  wrath  of  the  king; 
for  he  endured  as  seeing  him  who  is 
invisible.  28  Through  faith  he 
kept  the  passover,  and  the  sprink- 
ling of  blood,  lest  he  that  destroyed 
the  first-born  should  touch  them. 
29  By  faith  they  passed  through  the 
Red  Sea  as  by  (iry  land  ;  which  the 
Egyptians  assaying  to  do  wero 
drowned. 

Our  apostle  having  described  the  faith  of 
Moses,  with  respect  to  his  sutTerings  with 
the  people  of  God,  in  the  former  ver.-es, 
comes  now  to  instance  in  the  power  nnd 
activity  of  it,  with  respect  to  their  deliver 
ance,  in  these  verses.      Where  note,  1.  Th« 


050 


HEBREWS.  Chap.  XI. 


spiritual  foilitude  which  attended  his  faith. 
He  forsook  Egi/pt,  not  fearing  theu^rath 
of  the  king  :  even  the  wrath  of  the  great- 
est king  upon  the  earth,  is  to  be  disregarded, 
if  it  hes  against  our  duty  to  God.  Note,  2. 
The  reason  or  ground  of  this  hisforlitudeand 
courage.  He  endured  as  seeing  liim  xoho  is 
invisible  ;  that  is,  he  saw  him  by  (ailh 
■whom  he  could  not  see  by  sense  ;  he  saw 
him  in  his  omnipresence,  power,  faithful- 
ness, and  had  a  fixed  trust  in  him  at  all 
times,  and  on  all  occasions.  Learn  hence, 
That  there  is  nothing  insuperable  to  faith, 
whilst  it  can  keep  a  clear  view  of  the  pow- 
er of  God,  and  the  piomise  of  God.  Note, 
3.  The  commendation  of  Moses'  faith, 
from  a  due  observation  of  a  double  ordi- 
nance of  worship,  namely,  the  passover, 
and  the  sprinkling  of  blood.  As  to  the 
former,  Moses's  faith  in  keeping  the  pass- 
over  had  respect  to  its  divine  institution,  to 
the  command  for  its  perpetual  observance, 
to  the  sacramental  nature  of  it,  to  the  mysti- 
cal or  typical  signification  of  it.  Learn 
hence.  That  a  vigorous  and  lively  e.xer- 
cise  of  faith  is  always  required  unto  the 
right  and  due  celebration  of  a  sacramental 
urciinance;  lli/  faith  he  kept  the  pass- 
over  :  it  follows, — and  the  sprinkling  of 
blood.  This  was  a  temporary  ordinance 
and  observation  annexed  to  the  first  celer 
bration  of  the  passover,  not  repeated  after- 
wards ;  the  sprinkling  of  the  blood  on  the 
side  posts  of  their  houses,  was  a  token  that 
the  destroying  angel  shouid  pass  over  those 
liouses,  and  that  none  should  he  destroyed 
in  them  ;  but  this  rite,  though  it  ceased 
with  the  first  passover,  yet  it  abides  for 
ever  in  its  mystical  signification  ;  God 
hereby  teaching  us,  that  unless  we  are 
sprinkled  with  the  blood  of  Christ,  our  pas- 
chal lamb,  no  other  privilege  can  secure  us 
from  the  displeasure  of  God,  and  everlast- 
ing destruction :  By  faith  he  kept  the 
passover,  and  sprinkling  of  blood,  verse 
28.  Note,  4.  A  farther  instance  of  the 
power  and  efficacy  of  Moses's  faith  in  pass- 
ing through  the  Red  Sea,  verse  29.  proba- 
bly he  entered  first  into  the  sea,  at  the  head 
of  the  people  himself,  both  to  conduct 
them,  and  to  encourage  them  ;  the  water 
doubtless  was  raised  to  a  very  great  height  on 
both  sides  of  them  ;  and  though  they  were 
a  wall  unto  them,  yet  it  was  a  tuighty  act  of 
faith  to  put  themselves  between  such  walls  as 
were  ready  every  moment  to  fall  upon  them, 
had  they  not  been  under  an  Almighty  re- 
straint. Learn  hence,  That  faith  will  over- 
come all  fears  and  dangers,  and  find  a  way 


through  a  sea  of  difficuhics,  under  the  call 
andatthecommandofGod.  Buthow  came 
it  to  pass  that  the  Egyptians  go-ing  in  ttie 
same  path  through  the  Red  Sua,  were 
drowned  in  which  the  Israelites  were  pre- 
served >  Ans.  The  Egyptians'  entering  in 
was  an  act  of  presumption  ;  the  Israelites, 
was  an  act  of  faith  ;  God  commanded  the 
Israelites  to  go  through  ;  now  as  faith  gives 
courage  to  obey  God  in  difficult  duties,  so 
it  gives  encouragement  to  hope  that  safety 
shall  evermore  accompany  duty. 

30  By  faith  the  walls  of  Jericho 
fell  down,  after  they  were  compass- 
ed about  seven  days. 

After  the  faith  of  Moses  and  the  Israelites 
at  the  Red  Sea,  we  have  here  the  faith  of 
Joshua  and  the  Israelites  before  Jericho,  re- 
corded and  related.  Jericho  was  a  walled 
and  well-fenced  city,  and  a  frontier  town, 
that  kept  them  from  entering  into  Canaan. 
God  commanded  them  not  to  fight,  but  to 
walk,  to  go  round  the  city  seven  days,  and 
he  would  give  them  an  unexpected  entrance 
into  it  ;  they  believe  and  obey,  and  the  suc- 
cess was  according  to  their  desire :  By  faith 
the  walls  of  Jericho  fell  down.  Sec.  Here 
note,  ].  The  grace  exercised,  faith  :  they 
believed  God  upon  his  word,  thty  enter 
Canaan  at  this  frontier  town  ;  God  remem- 
bers his  promise,  and  disappoints  not  the 
faith  and  expectation  of  his  people.  Note, 
2.  The  readiness  and  exactness  of  the  peo- 
ple's obedience  ;  they  compassed  the  town 
so  many  days,  they  do  what  God  com- 
mands and  no  more ;  here  is  no  mount 
raised,  no  engine  planted,  no  sword  drawn, 
they  only  walk,  not  fight.  Doubtless  the 
men  of  Jericho  made  themselves  merry  with 
this  sight, and  said  one  foanother.  "  What, 
will  these  men  beat  down  our  city  with 
their  eyes  ?  Will  they  conquer  us  only  by 
gazing  upon  us  ?"  And  farther,  as  the 
army  only  must  encompass  the  city,  so 
must  the  priests  blow  with  rams'-horns ;  a 
contemptible  mean  !  had  they  made  use  of 
the  silver  trumpets  of  the  sanctuary,  that 
had  been  a  good  ground  to  hope  for  suc- 
cess, they  being  the  symbols  and  sacred 
signs  of  God's  presence  with  them  ;  but 
verily  trumpets  of  rams'-horns  seemed  mure 
fit  to  move  laughter,  than  to  do  execution  ; 
yet  assuredly  no  ram  of  iron  could  have 
been  so  forcible  for  battery  as  these  rams'- 
horns,  when  God  had  appointed  them. 
It  is  the  praise  of  omnipotcncy  oft-times  to 
work  improbabilities.  Note,  3.  The  event 
and  success  which  followed  their  faith,  and 


Chap.  XI. 


HEBREWS. 


661 


accompanied  their  obedience,  The  walls  of 
Jericho  fell  down.  Nothing  can  stand  be- 
fore the  power  ot  God,  and  the  faith  of  his 
people.  If  we  will  believe  God's  promises, 
and  execute  his  commands,  we  need  no 
shifts  nor  artifices,  no  power  nor  policy  of 
our  own,  to  work  deliverance  for  us. 
Learn  hence.  That  when  faith  makes  use  of 
the  means  prescribed  by  God,  though  it 
cannot  discern  what  influence  the  means 
can  have  to  the  end  aimed  at,  yet  the  issue 
and  event  shall  certainly  be  according  to 
God's  appointment  and  faith's  expectation  ; 
Bj/  faith  the  walls  of  Jericho  fell  down, 
after,  &c. 

31  By  faith  the  harlot  Rahab  pe- 
rished not  with  them  that  believed 
not  when  she  had  received  the  spies 
with  peace. 

Observe  here,  1 .  The  person  spoken  of, 
Rahab,  a  Gentile,  an  Amorite,  an  harlot, 
who  kept  a  victualling  house  in  Jericho,  and 
so  was  both  ha-rlot  and  hostess,  defiled  both 
in  body  and  mind,  with  idolatry  and  adul- 
tery. 2.  What  is  spoken  of  her  ;  she  be- 
lieved :  Bj/  faith  Rahab,  &c.  She  was 
converted  to  God  before  the  spies  came  to 
her,  by  what  she  had  heard  of  him  and  his 
mighty  works.  Behold  here  a  blessed  in- 
stance!  1.  Of  the  sovereignty  and  freedom 
of  God's  grace.  2.  Of  the  power  and  effi- 
cacy of  divine  grace,  in  calling  and  convert- 
ing a  person  given  up  by  her  own  choice  to 
the  vilest  of  sins,  even  to  the  ravings  of  lust; 
but  no  sinner  nor  sin  is  to  be  despaired  of, 
in  whose  cure  sovereign  grace  is  engaged. 
Observe,  3.  The  effect  and  fruit  of  her  faith, 
She  received  the  spies  with  peace ;  that  is, 
entertained  them  safely,  concealed  them, 
gave  them  intelligence,  exposed  herself  to 
danger  in  the  conveyance  of  them  ;  an  emi- 
nent fruit,  a  special  eviderrce,  and  an  high 
demonstration  of  her  faith  :  indeed  she  told 
an  officious  lie  ;  but  God  pardoned  it,  and 
the  apostle  here  makes  no  mention  of  it ; 
the  Holy  Ghost  lays,  as  it  were,  the  finger 
upon  the  scar,  and  covers  it  out  of  sight, 
contrary  to  the  practice  of  the  malignant 
world,  who  overlook  all  the  good,  and  re- 
flect only  upon  the  evil  of  an  action  ; 
whereas  God  takes  notice  of  the  good,  but 
passes  by  the  evil.  Observe,  4.  The  benefit 
and  advantage  she  received  by  her  faith  ; 
she  perished  not :  that  is,  when  the  credu- 
lous and  idolatrous  people  of  Jericho  were 
destroyed,  she  and  her  family  were  preserv- 
ed.    From  the  whole  learn,  1 .  That  God  is 


ready  to  show  wonderful  mercy  to  penitent 
sinners,  if  they  return  to  him  and  believe  in 
him,  how  great  soever  their  sins  have  for- 
merly been.  Learn,  2.  That  true  faith,  wher- 
ever it  is,  will  show  itself  by  some  eminent 
effect,  and  notable  fruits  of  it.  Learn,  3. 
That  the  rewards  of  faith  are  excellent  and 
truly  glorious:  as  she  was  preserved  from 
the  common  ruin  at  Jericho,  so  shall  all  be- 
lievers be  saved  from  that  wrath  and  de- 
struction which  shall  come  ere  long  upon 
the  impenitent  and  unbelieving  world. 

32  And  what  shall  1  more  say  ? 
for  the  time  would  fail  me  to  tell  of 
Gedeon,  and  o/"  Barak,  and  of  Sam- 
son, and  q/Jephthae;  ofDavid  also, 
and  Samuel,  and  of  the  prophets: 
33  Who  throuijh  faith  subdued  king- 
doms, wroue;lit  righteousness,  ob- 
tained promises,  stopped  the  mouths 
of  lions,  34  Quenched  the  violence 
of  fire,  escaped  the  ed;ie  of  the 
sword,  out  of  weakness  were  made 
strong,  waxed  valiant  in  fi^ht,  turn- 
ed to  flight  the  armies  of  the  aliens: 
35  Women  received  their  dead  raised 
to  life  again  :  — 

In  these  and  the  following  verses,  our 
apostle  sums  up  the  remaining  testimonies 
which  he  might  have  produced,  to  show  the 
great  things  which  faith  had  assisted  persons 
to  do,  and  also  enabled  them  to  suffer  the 
hardest  and  most  terrible  things  that  could 
be  encountered  with  :  in  the  verses  now  be- 
fore us,  an  account  is  given  us  of  the  great 
things  of  all  sorts  which  faith  ha3  enabled 
to  do ;  particularly  it  was  faith  that  made 
them  fearless  whom  God  raised  up,  in  the 
days  of  the  Judges,  to  conflict  with  the  ene- 
mies of  the  church  ;  it  was  faith  that  assisted 
them  in  the  combat,  and  rendered  them 
victorious  in  the  conflict ;  it  was  faith  r-en- 
dered  Gideon  successful  over  the  Midianites, 
Barak  over  the  Canaanites,  Samson  over  the 
Philistines,  Jephthah  over  the  Amorites 
David  over  the  Jebusites  and  Moabites ;  it 
was  faith  in  the  promise  of  God  that  made 
them  courageous,  and  rendered  them  victo- 
rious :  there  is  nothirig  so  great,  so  difficult, 
or  seemingly  insuperable,  tliat  should  hinder 
us  from  acting  faith  in  all  things, even  things 
more  great  and  excellent  than  the  conquest 
of  earthly  kingdoms.  Observe  next.  Our 
apostle  having  enumerated  the  persons  be- 
lieving, he  now  reckons  up  the  noble  acts 
and  honourable  achicveimiits  of  their  faith  : 


652 


HEBREWS. 


Chap.  XI. 


Through  faith  they  subdued  kingdoms  ; 
so  did  Joshua  subdue  all  the  kingdoms  in 
Canaan,  and  David  all  the  kingdoms  about 
it,  viz.  Moab,  Aiiimon,Edom,  Syria, and  the 
Philistmes ;  these  were  subdued  by  faith,  be- 
cause what  they  did  was  in  obedience  to 
God's  command,  and  in  the  accomplish- 
ment of  his  promises,  for  he  had  given  all 
those  kingdoms  by  promise  to  the  Israelites, 
before  they  were  subdued  by  them  :  thus 
they  are  said  to  subdue  kingdoms  by  faith. 
Yet  note.  That  they  made  use  of  all  other 
heroic  virtues  besides  faith  ;  courage,  valour, 
military  skill,  and  military  stratagems:  faith 
excites  all  graces  and  virtues,  and  puts  them 
in  motion.  Wrought  righteousness  ;  they 
executed  the  judgments  of  God  on  the  ene- 
mies of  the  church,  and  administered  justice 
impartially  to  all  that  were  under  their  rule 
and  government,  and  this  working  righte- 
ousness is  a  fruit  of  faith,  for  unbelief  is  the 
cause  of  all  the  injustice  and  oppression  that 
is  in  the  world.  Obtained  promises  ;  that 
is,  the  good  things  promised  ;  so  did  Abra- 
ham by  faith  obtain  a  promised  son,  Joshua 
a  promised  Canaan,  David  a  promised  king- 
dom ;  but  there  was  a  great  space  of  time 
between  the  promise  and  the  performance, 
which  put  their  faith  sometimes  hard  to  if. 
Stopped  the  mouths  of  lions  :  thus  Daniel, 
chap.  vi.  because  he  believed  in  his  God, 
ver.  23.  and  the  faith  which  heretofore  stop- 
ped tlie  mouths  of  lions,  can  stop  the  rage 
of  the  most  savage  oppressors  and  persecu- 
tors, whenever  God  pleases.  2uenchedthe 
violence  of  fire ;  so  did  the  three  children's 
faith,  Dan.  lii.  not  a  hair  of  their  head -was 
singed;  they  knew  not  which  way  God 
would  deliver  them,  but  they  committed 
themselves  to  the  omnipotency  and  sove- 
reignty of  God  in  the  discharge  of  their 
duty,  with  a  full  persuasion  that  one  way  or 
other  he  would  deliver  them. — Escaped  the 
edge  of  the  sword  ;  as  did  David  the  sword 
of  Goliath  and  Saul,  though  sometimes  his 
fear  prevailed  that  he  should  one  day  perish 
by  the  sword  of  Saul.  Fear  may  be  in  cases 
of  danger,  and  yet  faith  at  the  same  time 
have  the  principal  conduct  of  the  soul  :  by 
faith  David  escaped  the  edge  of  the  sword ; 
so  did  the  Jews  the  sword  of  Hainan,  and 
Elijah  the  sword  of  Jezebel.  Out  of  weak- 
ness were  made  strong  :  some  apply  this  to 
Gideon  and  his  three  hundred  men,  Judges 
vii.  15.  others  to  Hezekiah,  who  by  the 
power  of  faith,  was  in  a  wonderful  manner 
recovered  and  restored  from  a  desperate  sick- 
ness to  perfect  health,  Isa.  xxxviii.  Waxed 
valiant  in  fight;  so  did  Joshua,  Gideon, 


Barak,  Jephthah,  and  David,  who  through 
faith  in  the  promise,  and  of  the  presence  of 
God  with  them,  feared  neither  the  number 
nor  strength  of  their  enemies.  David  often 
declares  that  God  girded  him  with  strength 
to  the  battle,  and  taught  his  hands  to  war, 
and  his  fingers  to  fight  ;  so  that  though 
an  host  encamped  against  him,  yet  lus 
heart  was  not  afraid.  Turned  tonight 
the  armies  of  the  aliens  :  those  aliens  were 
the  heathens  and  idolaters,  Philistines  and 
Midianites,  who  were  enemies  to  Israel, 
and  to  the  God  of  Israel,  and  they  made 
them  fly,  and  turn  their  backs  •,  for  as  they 
fought  for  God  out  of  a  principle  of  faith,  so 
God  fought  for  them  according  to  the 
faithfulness  of  his  promise,  which  was  the 
ground  of  their  confidence  and  courage. 
Women  received  their  dead  raised  to  life 
again :  this  is  applied  to  the  widow  of 
Zerephath,  and  the  Shunamite,  2  Kings  iv. 
36.  1  Kings  xvii.  23.  they  were  raised  by 
the  prophets'  faith,  and  received  by  their  mo- 
thers, when  raised,  with  joy  and  thankfulness. 
These  ten  instances  did  the  apostle  select  and 
choose  out  of  many,  to  give  of  the  great 
things  that  had  been  done  through  faith, 
thereby  to  assure  the  Hebrews,  and  us  with 
them,  that  there  is  nothing  too  hard  nor  dif- 
ficult for  faith  to  effect,  when  it  is  set  on 
work  and  managed  according  to  the  power 
of  God. 

— And  others  were  tortured,  not 
accepting  deliverance;  that  they 
might  obtain  a  better  resurrection  : 

36  And  others  had  trials  of  cruel 
mockings  and  scourgings,  yea,  more- 
over, of  bonds  and   imprisonment : 

37  They  were  stoned,  they  were 
sawn  asunder,  were  tempted,  were 
slain  with  the  sword  :  they  wandered 
about  in  sheep-skins  and  goat-skins  ; 
being  destitute,  afflicted,  tormented  ; 

38  (Of  whom  the  world  was  not 
worthy  :)  they  wandered  in  deserts, 
and  in  mountains,  and  in  dens  and 
caves  of  the  earth. 

Our  apos'ile  having,  in  the  foregoing  ver- 
ses, acquainted  the  Hebrews  with  the  great 
things  which  faith  enabled  the  Old-Testa- 
ment saints  to  do,  he  now  lays  before  them 
an  account  of  the  hard  and  difficult  things 
which  faith  enabled  them  to  suffer,  and 
here  reckons  up  the  sharpest  and  bitterest 
sufferings  that  human  nature  perhaps  can  be 
exposed  to ;  but  to  do  the  greatest  things, 


Chap.  XI.  HEBREWS. 

and  to  suffer  the  hardest,  is  all  one  to  faith. 
Faith  stands  ready  for  both,  as  God  shall 
call.  Observe  here  in  general,  That  the 
evils  enumerated  are  ol  such  various  sorts 
and  kinds  as  to  comprise  every  thing  that 
may  befall  believers  on  the  account  of  their 
christian  profession.  Do  we  meet  with 
temptations,  scorns,  and  nioc!;ings,  scourg- 
ings,  bonds,  imprisonments,  yea,  death  ii- 
seif,  by  allsorts  of  tortures  and  extremities  ? — 
This  IS  our  encouragement,  that  others  in  the 
cause  of  God  have  undergone  them,  and 
been  carried  victoriously  through  them  :  but 
the  particulars  m  this  little  bof)k  of  m  utyrs 
follow.  Others  were  tortured,  not  accept- 
2iig  deliverance.  In  this  passage,  and  several 
others  here  following,  the  apostle  is  con- 
cluded to  refer  to  the  story  in  the  Maccabees, 
which  though  written  after  the  closing  of 
the  canon  of  the  scripture,  when  there  was 
no  extraordinary  prophet  in  the  church,  yet 
the  matters  of  fact  were  then  fresh  in  memory, 
and  are  here  alluded  to,  particularly  Eleazar, 
2  Mac.  vi.  28.  who  was  beaten  to  death, 
when  he  had  been  persuaded  and  allured  to 
accept  deliverance  by  transgressing  the  law  ; 
and  also  the  mother  and  her  seven  sons,  they 
expected  a  better  resurrection,  better  than 
what  their  persecutors  offered  them,  even  a 
glorious  resurrection  of  their  bodies  at  the 
last  day.  Others  had  trial  of  cruel  mock- 
ings,  as  Micaiah,  1  Kings  xxii.  24.  and 
others ;  and  scourgings,  as  Jeremiah, 
chap.  XX.  2,  &c.  and  xxxvii.  15.  Also 
bonds  and  imprisonments,  as  Joseph  in 
Egypt,  and  Jeremy  in  the  dungeon  ;  some 
vferestoned,  asZacharias  theson  of  Jehoiada, 
2  Chron.  xxiv.  21.  Others  sarvn  asunder, 
as  Isaiah  under  the  tyranny  of  Manasseh  ; 
others  were  tempted  with  fair  promises  and 
great  rewards,  but  refusing,  were  slain 
•with  the  sword.  Learn  hence.  That  tor- 
ments in  the  cause  of  religion  have  been  a 
very  old  invention  of  the  devil  and  the 
world,  and  they  have  placed  great  hopes  of 
prevailing  by  them  ;  but  no  instruments  of 
cruelty,  no  endeavours  of  hell,  shall  ever  pre- 
vail against  the  faith  of  God's  elect.  2'hey 
•wandered  about  in  sheep-skins  and  goat- 
skins, destitute,  afflicted,  tormented.  This 
some  refer  to  Elijah,  who  was  destitute,  and 
fed  by  ravens,  1  Kings  xvii.  4.  but  it  has 
been  the  portion  of  many  of  God's  faithful 
servants  to  be  driven  from  their  habitations, 
sometimes  by  the  cruelty  of  the  laws,  some- 
times by  force  and  violence.  Of  whom  the 
•world  was  not  worthy  :  that  is,  the  men  of 
the  world  think  ttie  saints  of  God  not  wor- 
thy to  live  amongst  them,  whereas  the  world 


(553 


is  not  worthy  of  such  excellent  company  ; 
and  therefore  as  soon  as  their  work  is  done. 
God  removes  them.  Learn  hence,  1.  That 
God's  esteem  of  his  people  is  never  the  less 
because  of  their  outward  sutlerings  and  cala- 
mities, whatever  the  world  judgeth  of  them; 
they  esteem  them  the  hith  of  the  world,  and 
the  offscouring  of  all  things ;  but  God  is 
of  another  mind.  Learn,  2.  Let  the  world 
think  as  highly  and  as  proudly  of  itself  as  it 
pleases,  God  thinks  it  at  all  times,  but  espe- 
cially when  it  persecutes  his  people,  base, 
and  unworthy  of  their  society.  They  wan- 
dered in  deserts  and  mountains  :  behold 
here  the  state  and  condition  of  some  of  the 
servants  of  the  living  God,  who,  when 
driven  from  all  inhabited  places,  took  up  their 
lodgings  in  deserts  and  mountains,  m  dens 
and  caves  of  the  earth.  Learn  hence. 
That  oft-times  it  is  much  better  and  more 
safe  for  the  saints  of  God  to  be  in  a  wilderness, 
among  the  beasts  of  the  fields,  than  in  a  sa- 
vage world  inflamed  by  the  devil  into  rage 
and  persecution. 

39  And  these  all,  having  obtained 
a  good  report  through  faith,  received 
not  the  promise: 

That  is,  "  All  the  fore-mentioned  scripture 
saints,  with  others  that  lived  from  the  he- 
ginning  of  the  world,  and  the  first  giving 
out  of  the  promise  of  the  Messiah,  Gen.  iii. 
15.  all  and  every  one  of  these  obtained  a 
good  report  through  faith,  that  is,  a  good 
testimony  that  they  pleased  God  ;  never- 
theless they  received  not  the  promise,  that  is, 
the  actual  exhibition  of  the  promise,  Christ, 
the  promised  Messiah  ;  the  promise  they 
had,  but  not  the  thing  promised,  this  was 
not  in  their  days  exhibited,  Christ  was  not 
then  come  in  the  flesh  ;  this  promise  was 
made  by  God  to  the  elders  from  the  be- 
ginning, but  not  actually  accomplished 
until  the  fulness  of  time."  Learn  hence. 
That  the  Old-Testament  saints  had  from  the 
beginning  the  promise  of  God  concerning  the 
exhibition  of  Christ  in  the  flesh  for  the  re- 
demption of  the  world  ;  which  promise 
they  were  persuaded  of  the  truth  of,  embrac- 
ed it  with  desire,  longing  for  the  actual  ac- 
complishment of  it,  and  thus  enjoyed  the 
benefit  of  it  as  well  as  we. 

40  God  having  provided  some 
better  thing  for  lis,  that  they  with- 
out us  should  not  be  made  perfect. 

The  better  thing  here  spoken  of  is  the 
coming  of  Christ  in  the  flesh.     Lord  !  what 


654 


HEBREWS. 


Chap.  XII. 


were  we,  and  how  are  we  belter  than  they, 
that  this  belter  tiling  should  be  reserved  for 
us  ?  They  saw  the  promise  afar  off,  we  en- 
joy it  at  hand,  "  Jucimdius  est  spectare, 
quam  expectare  bonum."  That  they  -with- 
out  us  should  not  be  made  perfect ;  witii- 
out  us,  is  as  much  as,  without  the  things 
which  are  actually  exhibited  unto  us.  God 
never  intended  or  designed  that  the  int.mt 
condition  of  the  church  should  be  made  ptr- 
fecl  before  the  exhibition  of  Christ ;  thnt  is, 
that  they  should  be  justified  and  saved  by 
any  sacrifices  or  services  done  in  their  time, 
but  looking  to  the  sacrifices  and  satisfaction 
of  Christ,  whereby  both  they  and  we  are 
perfected.  Learn  hence,  That  it  is  Christ 
alone  who  was  to  give  perfection  and 
consummation  to  his  church ;  all  the  out- 
ward glorious  worship  of  the  Old  Testament, 
though  it  pleased  God,  yet  had  no  perfection 
in  it ;  this  God  reserved  for  our  times,  that 
they  without  us  should  not  be  made 
perfect. 

CHAP.  xn. 

This  chapter  contains  an  application  of  tliedoctrinii 
delivered  and  confirmed  in  the  fore(foing chapter, 
in  which  our  apostle  having  pressed  the  christian 
Hebrews  to  perseverance  in  the  faith,  and  pa- 
tience under  the  heaviest  sufferings  for  the  sake 
of  their  holy  profession,  by  laying  before  them 
several  instances  of  the  Old-Testament  saints,  who 
by  the  hejp  of  their  faith  did  such  great  service 
for  God,  and  endured  such  great  suffering's  from 
the  world  ;  he  comes  now  to  reinforce  his  exhor- 
tation to  patience  and  constancy  in  the  cause  of 
Christ,  from  the  testimony  before  insisted  on,  with 
new  additional  motives,  encouragements,  and  di- 
rections, in  the  chapter  before  us,  in  which  he 
thus  bespeaks  them  : 

■^OS/'  HEREFORE,  seeing  we  also  are 
compassed  about  with  so  great 
a  cloud  of  witnesses,  let  us  lay  aside 
every  weight,  and  the  sin  which  doth 
so  easily  beset  us,  and  let  us  run 
with  patience  the  race  that  is  set 
before  us, 

As  if  our  apostle  had  said,  "  Seeing  we, 
who  are  now  called  forth  to  suffer,  have  be- 
fore us  so  many  instances  of  the  faithful,  who 
like  a  cloud  of  witnesses  have  gone  before 
us,  and  by  the  help  of  their  faith  conquered 
all  impediments  that  lay  in  the  way  of  their 
salvation,  let  us  fake  encouragement  from 
them  to  quit  ourselves  like  men  ;  and,  as 
runners  in  a  race,  let  us  cast  off  all  worldly 
encumbrances  which  will  entangle  us,  and 
avoid  all  sin,  especially  a  bosom  corruption, 
which  easily  besets  us,  and  as  easily  over- 
comes us,  and  let  us  run  with  patience  and 
prsevcrance  the  race  of  chriEtianity  set  be- 


fore us."  Note,  1.  That  the  Old-Testament 
saints  are  here  called  witnesses,  a  cloud  of 
witnesses,  and  a  cloud  encotnpassinir  us  ; 
they  are  witnesses  of  this  grand  truth,  name- 
ly, that  faith  will  carry  believers  safely 
through  all  that  they  may  be  called  to  do 
and  suffer  in  the  profession  of  the  gospel ; 
they  are  called  a  cloud  of  witnesses,  partly 
for  their  number,  there  being  a  great  mul-  'j{ 

titude  of  them  ;  partly  lor  their  direction,  i- 

there  being  a  leading  virtue  in  them.     As  v 

there  was  a  cloud  that  went  before  the  chil- 
dren of  Israel  to  lead  them  in  the  wilderness, 
so  this  cloud  of  witnesses  leads  us  up  and 
down  in  the  wilderness  of  this  world,  in 
the  darkest  night  of  our  sorrows  and  suffer- 
ings ;  and  they  are  said  to  encompass  us, 
because  the  scripture  everywhere  encom- 
passes us  with  them,  so  that  we  can  be  in  no 
suffering  state  or  condition,  be  it  never  so 
sad,  but  we  may  turn  our  eye,  and  behold 
the  face  of  some  or  other  of  these  worthies 
looking  upon  us,  and  encouraging  of  us  to 
patience  and  perseverance ;  and  therefore  to 
faint  in  our  profession,  whilst  we  are  en- 
compassed with  such  a  cloud  of  witnesses, 
is  a  great  aggravation  of  cur  sin.  Learn 
hence.  That  it  is  a  special  honour  which 
God  puis  upon  his  saints  departed,  especially 
such  as  suffered  and  died  for  the  truth,  that 
even  after  their  death  they  are  witnesses  to 
faith  and  obedience  in  all  generations:  We  J 

are  contpassed  about  with  so  great  a  cloud  1 

of  witnesses.  1* 

— Let  us  lay  aside  every  weight, 
and  the  sin  which  doth  so  easily  be- 
set us,  and  let  us  run  with  patience 
the  race  that  is  set  before  us,  2 
Looking  unto  Jesus  the  author  and 
finisher  of  our  faith  ; — 

Note  here,  1 .  Christianity  is  a  race,  a  race 
.set  before  us  by  God,  and  it  is  our  duty 
faithfully  and  perseveringly  to  run  it.  Note, 
2.  That  in  order  to  the  running  of  this  race, 
all  impediments  must  be  laid  aside  :  Let  us 
lay  aside  every  weight,  and  the  sin  that 
doth  so  easily  beset  us.  By  every  weight, 
is  generally  understood  the  world,  its  riches, 
honours,  pleasures,  preferments,  which  oft- 
times  area  peculiar  obstruction  to  constancy 
and  perseverance  in  the  profession  and  prac- 
tice of  Christianity  ;  this  dead  weight  must 
be  laid  aside,  by  mortifying  our  hearts  and 
affections  towards  the  world,  for  it  is  inordi- 
nate  love  to  these  things  which  gives  them 
their  weight  and  encumbrance;  where  this 
grace  is  in  its  due  exercise,  the  world  cannot 


Chap.  XII. 


HEBREWS. 


055 


influence  the  mind  into  any  disorder,  rior 
make  it  unready  for  its  race.  By  the  sin  w/iic/i 
doth  so  easilj/  beset  us,  some  understand  all 
sin  in  general,  others  a  bosom-beloved  sin  in 
special,   others   timorousness  and    fear    in 
particular;  all  softness  and  tenderness,  w;tb 
respect  to  suffering.     In  the  original  words, 
rendered  easi/t/  beset  us,  some  think  there 
IS  an  allusion  to  the  long  garments  worn  in 
the    eastern    countries;    which,   dangling 
about  a  man's  heels,  unfit  him  for  running 
a  race.     As  a  man  that  has  a  burden  on 
his  back,  or  a  long  garment  hanging  down 
to   his   heels,   is  altogether  unfit  to  run  a 
race ;  so  unready  are  they  for  the  spiritual 
race,  who  are  entangled  with  the  love  of 
the  world,  or  with  any  sinful  compliances. 
Note,  3.  That  patience  is  a  grace  very  ne- 
cessary to  enable  a  person  to  run  the  race 
of  Christianity  which  God  has  set   before 
iiim.     Let  us  run  with  patience  the  race 
tluit  is  set  before  us.     Such  is  the  inevita- 
bleness  and  unavoidableness  of  the  chris- 
tian's trials,  such  the  multiplicity  and  variety 
of  them,  such  the  long  duration  and  conti- 
nuance of  them,  that  tlicre  can  be  no  perse- 
verance  without   patience.     Note,  4.  The 
way  discovered,  and  the  means  declared, 
how  an<l    by  which    we  attain  this   grace 
and  patience,  namely,  by  looking  unto  Je- 
sus.    Learn  hence.  That  looking  unto,  and 
beh(jlding  of  Christ   in  his  patience,  is  a 
notable   mean  to  excite  and  stir   us  up  to 
the  practice   and  performance  of  our  duty. 
Note,  5.    The  special  title   given   here  to 
Christ,  he  is  styled  the  author  and  finisher 
of  faith  m   his  people;    he  is  deservedly 
styled  the  author  of  our  faith,  because  his 
holy  doctrine  is  the  foundation  of  our  laith, 
because   his   holy   ordinances   are   special 
means  of  faith,  and  his  Holy  Spirit  the  pro- 
ducer of  faith  in  the  souls  of  his  people,  and 
his  precious  blood  the  purchaser  of  faith 
and  all  grace  for  his  people.     And  he  is 
the  finisher  of  our  faith  too,  as  well  as  the 
author  of  it,  inasmuch  as   he  has  by   his 
promise  engaged  to  perfect  what  he  has  be- 
gun, Phil.  i.  6.  Being   confident  of  this 
very  thing,  that  he   that   hath  begun  a 
good  -work   in  you  will  perform  it,    ^c. 
And  inasmuch  as  he  doth  by  his  interces- 
sion plead  with  the  Father  for  the  believer's 
preservation  in   faith,  and  perseverance  in 
holiness   unto  the   end  :     I  have  prayed 
that  thy  faith  fail  not,  Luke  xxii.  32. 

— Who,  for  the  joy  that  was  set 
before  him,  endured  the  cross,  de- 
spising the  shame,  and  is  set  down 


at  the  right  hand  of  the  throne 
of  God.  3  For  consider  him 
that  endured  such  contradiction 
of  sinners  aijainst  himself,  lest 
ye  be  wearied  and  faint  in  your 
minds. 

Observe  here,  1.  How  our  apostle,  hav- 
ing propounded   the  example  of  suffering 
saints  before,  to  provoke  them  to  patience 
and  constancy   under  their  tribulations,  he 
propounds  now  the  example  of  a  suffering 
Saviour,   and    bids   them   consider   him : 
Sunlis  sit,   compare   his   sufferings    with 
your  own,  consider  who  he  was,  and  who 
you  aie :  Was   not  he  the  Son  of  God  ? 
Had  not  he  all  glory    and   power  in  his 
hand  ?  Yet  he  endured,  &c.  consider  him 
therefore.     Learn  hence.  That  the  frequent 
consideration  of  Christ  in  his  sufferings,  is 
the  best  mean  to  keep  up  faith,  and  encou- 
rage  patience    under  our  own   sufferings. 
Observe,  2.  How   our  apostle  particularly 
enumerates  the  sufferings  which  our  Loid 
Jesus  underwent :  he  endured  the  contra- 
diction of  sinners  ;  that  is,  the  great  op- 
position made  to  his  doctrine,  the  slander 
cast  upon  his  miracles,  the  indignities  of- 
fered to  his  person,  the  malicious  and  un- 
wearied attempts  against   his  life.     Next, 
he  endured  the  pain  of  the  cross,  and  de- 
spised the  shame  of  the  cross.     Pain  and 
shame  are  the  two  constituent  parts  of  all 
outward   sntTerings,    and    they   were  both 
eminent  in  the  death  of  the  cross  ;  no  death 
more  cruel  and  painful,  no  death  more  op- 
probrious and   disgraceful,  and  never  did 
this  appear  in  any  person's  death,  to  that 
degree   of   extremity  as   in    the  death   of 
Christ ;  yet  he  patiently  endured  them  with 
an  holy  composure  of  soul,  without  reviling 
the  villanous  Jews,    or   threatening  them 
with  that  vengeance  and  destruction  which 
it  was  in  his  power  to  have  brought  upon 
them  every  moment.     Lord !    never  any 
example  of  patient  suffering  like  to  thine, 
nor  can  any  equal  to  it,  be  given  in  human 
nature.     Learn  hence,  That  the  manner  of 
Christ's    enduring   sufferings,    particularly 
pain  and  shame,  ought  to  be  continually 
before  us,  that  God  may  in  some  measure  be 
glorified  by  us,  according  thereunto,  when 
we   are  called   into  a  suffering  condition. 
Observe,  3.  What  it  was  that  carried  Christ 
through  his  sufferings  :  it  was  the  joy  that 
was  set  before  him  ;  that  is,  say  some,  his 
glorious  exaltation  ;  rather  the  prospect  of 
that  glory  which  would  redound  to  Gknl 
and   his  church   by   his  patient  suffering. 


G56 


HEBREWS. 


Chap.  XII. 


The  glory  of  God,  and  the  salvation  of 
mankind,  were  now  set  before  him,  and  he 
valued  them  above  life,  honour,  reputation, 
and  ease,  and  every  thing  (bat  was  dear 
unto  him.  Accordingly  it  was  called  his 
pleasure,  Isa.  liii.  10.  Learn  hence,  that 
herein  is  Christ  our  great  example,  in  that 
he  was  influenced  and  actuated,  in  all  that 
he  did  and  suffered,  by  a  constant  respect 
to  the  glory  of  God,  and  the  salvation  of  his 
people :  For  the  joij  that  was  set  before 
him  he  endured  the  cross,  &c.  Note,  4. 
The  reward  of  our  Lord's  patient  sufferings 
declared  ;  he  is  therefore  set  down  at  the 
right  hand  of  the  throne  of  God.  God's 
throne  implies  his  majesty  and  power;  the 
right  hand  of  his  throne  implies  the 
highest  honour,  dignity,  and  power,  next  to 
God.  Christ's  advancement,  above  angels 
and  ail  creatures,  is  hereby  intimated  ;  this 
glorious  estate  was  the  great  reward  of  his 
sufferings.  He  became  obedient  unto  death, 
therefore  God  thus  highly  exalted  him.  Ob- 
serve, lastly.  The  ad  vantage  weshall  reap  and 
receive  by  eyeing  Christ  in,  and  imitating  his 
patience  under,  all  our  sufferings ;  it  will 
prevent  our  bemg  wearied  and  faint  in  our 
7ninds.  Learn  hence,  That  such  sufferings 
may  befall  us  in  the  way  of  our  profession, 
as  may  cause  us  to  faint  and  grow  weary. 
2.  That  when  we  do  begin  to  faint  and 
grow  weary  under  sufferings,  it  is  our  duty 
to  look  unto  Jesus,  and  consider  him  as  an 
example  of  the  greatest  patience  and  con- 
stancy of  mind  :  Look  unto  Jesus,  the  au- 
thor and  finisher  of  our  faith,  and  consider 
him  who  endured — that  ye  be  not  weary 
nor  faint. 

4  Ye  have  not  yet  resisted  unto 
blood,  striving  against  sin. 

Here  the  apostle  subjoins  another  reason 
why  the  Hebrews  stiould  be  reconciled  to 
a  suffering  condition;  because  what  they 
had  already  suffered  was  but  a  flea-bite,  com- 
pared with  what  Christ  and  the  fore-men- 
tioned cloud  of  witnesses  suffered  ;  he  and 
they  resisted  unto  blood,  which  you  never 
yet  did  :  Ye  have  not  yet  resisted  unto 
blood,  &c.  By  blood  is  meant  death  and  loss 
of  life  ;  though  they  had  resisted  bravely, 
and  suffered  manfully,  yet  their  lives  were 
safe.  Learn  hence,  \.  That  such  as  are  en- 
gaged in  tlie  christian  profession  have  no 
security,  but  that  they  may  be  called  forth 
to  the  utmost  sufferings,  even  to  the  sealing 
of  it  with  their  blood.  Learn,  2.  That  what- 
ever befulls  us  on  this  side,  blood  is  to  be 


looked  upon  as  a  fruit  of  divine  tenderness 
and  mercy  towards  us.  Learn,  3.  It  is  highly 
dishonourable  to  faint  in  the  cause  of  Christ 
and  the  gospel,  under  lesser  sut?erings,  whea 
we  know  there  are  greater  to  be  undergone 
by  ourselves  and  others  on  the  same  account. 
Learn,  4.  That  it  is  a  noble  struggle  to  resist 
even  unto  blood,  in  opposing  sin,  and  striv- 
ing against  it;  both  in  striving  against  the 
sin  which  others  commit,  and  in  striving 
against  the  sin  which  others  by  promises  or 
threatenings  would  tempt  us  to  commit.  O 
how  honourable  a  warfare  is  it  to  be  engag- 
ed against  such  an  enemy  as  sin  is!  — 
Striving  against  sin. 

5  And  ye  have  forgotten  the  ex- 
hortation, which  speaketh  unto  you 
as  unto  chihiren, — 

As  if  he  had  said,  "By  growing  weary 
and  faint  in  your  minds,  you  will  plainly 
show  and  evidently  declare,  that  you  have 
forgotten  that  exhortation  which  God  gives, 
Prov.  iii."  The  want  of  a  diligeni  consi- 
deration and  due  remembrance  of  God's 
promises,  recorded  in  scripture  for  our  en- 
couragement unto  duty,  and  support  under 
difficulties,  is  very  sinful,  and  of  dangerous 
consequence  unto  our  souls.  Ye  have  for- 
gotten the  exhortation  which  specketh 
unto  you, — 

— My  son,  despise  not  thou  the 
chastening  of  the  Lord,  nor  faint 
when  thou  art  rebuked  of  him  : 

Note  here,  L  A  sweet  and  endearing 
compellation,  My  son.  Learn  hence,  That 
good  men,  when  under  the  greatest  trials 
and  heaviest  afflictions,  are  God's  sons  ;  he 
calls  them  sons,  and  he  deals  with  them  as 
with  sons.  Note,  2.  The  nature  of  the 
saints'  afflictions  declared  ;  not  judgments, 
but  chastisements,  and  fatherly  rebukes ;  the 
original  word  signifies  such  a  correction  as  a 
father  gives  his  child  for  his  instruction, 
and  bringing  him  to  a  sense  of  his  duly. 
Learn  hence.  That  all  the  afflictions  which 
God  lays  upon  his  children  are  not  the 
effects  of  his  vindictive  anger,  but  the  fruits 
and  effects  of  his  paternal  love.  Note,  3. 
A  cautionary  direction  given  against  two 
very  dangerous  extremes  in  the  time  of  af- 
fliction, namely,  despising  correction,  and 
fainting  under  it.  It  is  the  duty,  and  ought 
to  be  the  endeavour,  of  all  the  children  of 
God,  when  under  his  fatherly  hand,  to  take 
care  that  they  neither  despise  his  chastise- 
ments, nor'  faint  under  them.     When  nod 


Chap.  xir. 


HEBREWS. 


657 


has  taken  away  one  of  our  comforts  to  say, 
"  Let  him  take  all  if  he  will ;  if  my  children 
must  die,  let  them  die ;  if  my  estate  must 
go,  let  it  go ;" — this  is  to  despise.  God  can- 
not bear  to  see  us  bear  his  hand  thus  lightly. 
The  other  extreme  is  fainting :  if  when 
goods  are  taken  away,  the  heart  is  taken 
away,  and  when  relations  die,  the  spirit  of 
a  person  dies  with  them  :  Despise  not  t/iou 
the  chastening  of  the  Lord,  nor  faint,  &c. 

6  For  whom  the  Lord  loveth  he 
chasteneth,  and  scourgeth  every  son 
whom  he  receiveth. 

A  reason  is  given  in  these  words,  why  we 
should  not  faint  under  divine  chastisements, 
because  God  chasteneth  every  one  whom  he 
loves.  Here  note.  That  love  is  antecedent 
unto  chastening,  and  that  chastening  is  con- 
sequential unto  love.  Note,  2.  That  divine 
love  and  fatherly  chastenings  are  insepara- 
ble ;  whom  he  loveth,  that  is,  whomsoever 
he  loveth,  he  chasteneth,  none  goes  free. 
Note,  3.  That  no  person  then  has  any  rea- 
son to  complain  of  bis  portion  of  fatherly 
chastisements,  seeing  it  is  the  constant  way 
and  manner  of  God's  dealing  with  his  chil- 
dren. Note,  4.  That  in  and  under  all  our 
chastisements,  the  resignation  of  ourselves  to 
the  sovereign  pleasure  and  infinite  wisdom 
of  God,  is  the  only  means  to  preserve  us 
from  fainting  and  weakness. 

7  If  ye  endure  chastening,  God 
dealeth  with  you  as  with  sons  :  for 
what  son  is  he  whom  the  father 
chasteneth  not  ?  8  But  if  ye  be 
without  chastisement,  whereof  all 
are  partakers,  then  are  ye  bastards, 
and  not  sons. 

Observe,  1.  He  does  not  say,  if  ye  be 
chastised,  but  if  ije  endure  chastisements, 
God  dealeth  with  yon  as  with  sons ;  if  ye 
endure  them  with  faith  and  patience,  with 
submission  and  perseverance,  so  as  not  to 
faint  under  them.  Learn  hence.  That  a  pa- 
tient endurance  of  chastisements  is  of  great 
price  in  the  sight  of  God,  as  well  as  of  sin- 
gular use  and  advantage  unto  us.  Afflic- 
tions and  chastisements  are  no  pledges  or 
assurances  of  our  adoption,  but  when  and 
where  they  are  endured  with  patience.  Ob- 
serve farther,  from  those  words.  What  son 
is  he  whom  the  father  chasteneth  not  ? 
1.  That  every  one  of  God's  sons,  more  or 
less,  stands  in  need  of  his  fatherly  chas- 
tisements.    2.  That  God  is  very  careful,  as 

Vol.  II. 


a  wise  and  tender  father,  to  correct  and  chas- 
ten all  his  children.  3.  Tliat  God,  in  cor- 
recting of  his  children,  dealeth  with  them  as 
with  sons :  he  is  the  world's  sovereign  but 
the  believer's  lather ;  as  he  is  the  governor 
of  the  world,  he  treats  men  righteously  in  his 
judgments  ;  as  he  is  the  father  of  believers, 
he  treats  them  graciously  in  afflictions. 
Observe  again  from  those  words.  If  ye  be 
without  chastisement,  whereof  all  are  par- 
takers, (that  is,  all  sons  are  partakers,)  That 
all  true  children  are  under  God's  fatherly 
discipline,  and  all  that  are  not  under  his  dis- 
cipline are  not  his  children,  then  are  ye  bas- 
tards, and  not  sons.  Learn  hence,  1.  That 
God's  family  or  visible  church  in  this  world, 
has  some  bastards  in  it  ;  sons  that  may  have 
gifts  and  outward  enjoyments,  but  are  not 
heirs,  and  have  no  right  to  the  heavenly  in- 
heritance. Learn,  2.  That  this  is  a  great 
evidence  of  it,  that  they  are  not  the  genuine 
sons  of  God,  because  they  go  unchastised  ; 
not  that  they  are  altogether  without  affliction, 
for  they  are  in  trouble  like  other  men,  but 
they  are  not  sensible  of  divine  chastisement 
in  their  afflictions,  they  do  not  receive  them, 
bear  them,  and  improve  them,  as  such,  but 
are  impaired  by  their  afflictions,  rather  than 
improved  by  them  ;  they  come  cankered  out 
of  the  furnace,  and  leprous  out  of  Jordan  ; 
affliction,  that  should  refine  them  from  their 
dross,  and  purify  them  from  their  filth,  boils 
their  scum  and  impurity  more  into  them. 
Learn,  lastly.  That  a  joyous  state  of  freedom 
from  affliction,  is  such  as  we  ought  to  watch 
over  with  great  jealousy  and  fear,  lest  it 
should  be  a  leaving  us  out  of  the  discipline 
of  the  family  of  God  ;  not  that  we  may  de- 
sire afflictions  as  such,  much  less  excruciate 
and  torment  ourselves ;  but  we  may  pray 
that  we  may  not  want  any  pledge  of  our 
adoption,  leaving  the  ordering  and  disposal 
of  all  things  to  the  will  of  God. 

9  Furthermore,  we  have  had  fa- 
thers of  our  flesh,  which  corrected  us, 
and  we  gave  them  reverence  :  shall 
we  not  much  rather  be  in  subjec- 
tion unto  the  Fatlier  of  spirits,  and 
live  >  10  For  they  verily  for  a  few 
days  chastened  us  after  their  own 
pleasure  ;  but  he  for  our  profit,  that 
ice  might  be  partakers  of  his  holi- 
ness. 

These  words  are  a  fresh  argument  to  per- 
suade christians  to  a  patient  enduring  of  di- 
vine chastisements ;  the  argument  is  drawn 
2  u 


053 


HEBREWS. 


Chap.  XII. 


from  the  less  to  the  greater,  thus :  "  If  cur 
earthly  parents  chastened  us  only  for  a  few 
days,  and  after  their  own  pleasure,  and  yet 
•we  were  subject  to  them,  how  much  more 
ought  we  to  be  subject  to  God  our  heuven- 
]y  Father,  who  chastens  us  for  our  profit,  that 
■we  may  be  partakers  of  his  holiness  ?"  Note 
here,  1.  Earthly  parents  do  and  may  chas- 
tise the  children  of  their  flesh,  and  they 
ought  to  reverence  them  for  so  doing,  and  pay 
a  reverential  submission  for  their  parental 
chastisement.  Note,  2.  That  the  motive  of, 
andrulewhich  parents  too  often  follow  incor- 
recting  of  their  children,  is  their  own  will  and 
pleasure :  they  have  frequently  a  greater  re- 
gard to  their  own  passions,  than  to  theirchil- 
dren's  advantage,  and  correct  oftener  in  hu- 
mour than  in  reason  ;  erring  sometimes  in 
the  matter,  sometimes  in  the  manner,  some- 
times in  the  measure,  of  their  correction. 
Note,  3.  That  great  is  the  diflference  between 
divine  and  parental  chastisements.  1.  In 
theirauthor;  one  is  the  father  of  our  E5esli,  the 
other  of  our  souls  and  spirits,  they  are  the 
immediate  product  of  his  power,  which  is 
a  fundamental  reason  for  our  patient  sub- 
mission to  God,  in  and  under  all  afflictions, 
2.  In  their  end  ;  the  one  for  their  own  plea- 
sure, the  other  for  his  children's  profit,  to 
make  them  partakers  of  his  holiness,  by  re- 
novation, sanctification,  and  mortification  : 
the  carrying  on  of  these  things  in  us,  is  that 
which  God  designs  in  all  his  chastisements. 
Learn  hence,  that  we  can  have  no  greater 
pledge  and  assurance  of  divine  love  in  af- 
flictions than  this,  that  God  by  them  brings 
us  nearer  to  himself,  and  makes  us  more  like 
himself ;  if  under  divine  chastisements  we 
find  no  increase  of  holiness,  they  are  utterly 
lost,  and  we  have  nothing  but  the  trouble 
and  sorrow  of  them.  Note,  lastly.  The  duty 
we  owe  to  God,  the  Father  of  spirits,  and 
that  is,  subjection,  together  with  the  benefit 
and  advantage  of  it :  by  being  in  subjection 
to  the  Father  of  spirits,  we  shall  live. 
Now  this  subjection  unto  God,  consists  in 
an  acquiescence  in  his  right  and  sovereignty 
to  do  what  he  will  with  his  own,  in  an  ac- 
knowledgment of  his  wisdom  and  righte- 
ousness in  all  his  dealings  with  us,  in  a 
mighty  sense  of  his  care  and  love,  and  in  an 
entire  resignation  of  ourselves  to  his  holy 
will  in  all  things.  And  behold  the  advan- 
tage and  benefit  of  this  subjection  to  God 
in  our  chastisements  ;  we  shall  live  a  spiri- 
tual life  on  earth,  and  an  eternal  life  in  hea- 
ven. The  rebellious  son,  under  the  law, 
that  refused  subjection  to  his  earthly  parent. 


was  stoned  to  death,  see  Deut.  xxi.  18.  and 
died  without  mercy  ;  but  they  who  y:e!d 
subjection  to  God  in  their  chaslibCiiients 
sn;'ll  live,  and  not  die. 

11  Now  no  chastening  for  the  pre- 
sent seemeth  to  be  joyous,  but  griev- 
ous: nevertheless,  afterward  ityield- 
eth  the  peaceable  fruit  of  righteous- 
ness unto  them  which  are  exercised 
thereby. 

Our  apostle  in  these  words  seems  to  obvi- 
ate an  objection  against  a  compliance  with 
his  exhortation  to  bear  divine  chastenings 
with  silence  and  submission  ;  and  this  is 
taken  from  the  trouble  and  sorrow  where- 
with chastisement  is  accompanied  ;  this  he 
takes  for  granted  is  so,  but  takes  off  all  the 
weight  of  the  objection,  by  opposing  the  be- 
nefits of  affliction  thereunto.  Learn  hence, 
].  That  all  aflflictions  for  the  present  are 
grievous  to  the  flesh,  and  painful  to  human 
nature.  Learn,  2.  That  though  afflictions 
are  grievous,  yet  their  fruits  are  gracious  to  a 
believer  ;  God  in  his  sovereign  wisdom  doth 
so  dispose  and  manage  his  people's  afflic- 
tions, that  he  makes  them  end  in  an  happy 
fruit,  even  in  the  fruits  of  holiness  and  sanc- 
tification ;  and  after  affliction  has  done  its 
work,  and  wrought  kindly,  God  comes  in 
with  comfort  and  joy,  and  cheering  cordials 
follow  bitter  physic.  Observe  farther.  How 
the  benefit  of  chastisement  is  expressed  in  a 
threefold  gradation.  Affliction  yieldeth 
fruit ;  it  is  no  dead  and  dry  thing,  but  this 
rod  blossoms  and  brings  forth  almonds- 
The  fruit  it  yieldeth  is  the  fruit  of  righte- 
ousness, namely,  patience,  submission  to 
the  will  of  God,  weaned ness  from  the  world, 
mortification  of  sin,  purity  of  heart,  holiness 
of  life,  farther  readiness  and  greater  fitness 
for  suffering ;  these  are  the  sweet  fruits 
which  God  enables  his  to  gather  from  the 
sour  tree  of  affliction.  And  this  fruit  of 
righteousness,  which  affliction  yields,  is 
peaceable  fruit,  because  it  is  a  pledge  and 
evidence  of  our  peace  with  God,  and  be- 
cause it  brings  peace  into  our  own  minds. 
By  these  fruits  of  righteousness  our  hearts  are 
quieted,  our  minds  composed,  all  tumults 
allayed,  and  we  enabled  to  possess  our  souls 
in  patience.  O  happy  fruit  of  affliction  ! 
blessed  is  the  man  whom  thou  chastisesf. 
Observe  lastly.  Who  they  are  that  are  bless- 
ed with  these  special  benefits  of  afflictions, 
only  those  that  are  exercised  thereby.  The 
original  word  is  an  allusion  to  those  in  the 


Chap.  XII. 


HEBREWS. 


Gr>9 


public  games,  who  stripped  lliemselves 
naked,  and  put  forth  all  their  strength  lor 
mastery.  To  be  exercised  by  chastisements, 
is  to  have  all  our  spiritual  strength  put  forth, 
all  our  faith  and  patience  tried  to  the  utmost. 
Learn  hence,  that  a  christian  can  never  find 
any  benefit  in  chastisements,  unless  he  be 
exercised  by  them,  that  is,  unless  his  graces 
he  stirred  up  by  them  to  an  holy  and  con- 
stant exercise,  tor  hereby  alone  do  they  yield 
the  peaceable  fruit  of  righteousness. 

1*2  Wherefore  lift  up  the  hands 
which  hann-  down,  and  the  feelile 
knees :  13  AntI  make  straight  paths 
for  your  feet,  lest  that  which  is  lame 
be  Uirned  out  of  the  way  ;  but  let 
it  rather  be  healed. 

As  if  our  apostle  had  said,  "  Seeing  so 
glorious  fruits  spring  from  sanctified  attlic- 
lions,  be  not  dejected  m  mind,  nor  sutfer 
fear  to  seize  upon  you,  which  weakens  the 
hands,  and  enfeebles  the  knees,  and  causes 
them  to  smite  one  against  another ;  but  be 
resolute  for  God,  make  slraight  paths  in  the 
way  of  Christianity,  not  stepping  once  out 
of  it  to  avoid  persecution,  lest  they  who  hil- 
already  lame  and  feeble,  the  weak,  am! 
wavering  christians,  be  disheartened,  and 
moved  by  your  example  to  turn  out  of  the 
way,  but  let  them  rather  by  your  constancy 
be  confirmed  in  their  christian  course." 
Learn  hence,  L  That  in  the  running  of  our 
spiritual  race,  we  must  put  forth  our  utmost 
strength  and  activity  ;  but  where  the  course 
is  long  and  difficulties  great,  we  are  apt  to 
grow  weary  and  despond,  our  hands  han^ 
down,  and  our  knees  gxow  feeble.     Learn, 

2.  That  faintness  and  weariness  in  duty, 
dejection  and  despondency  as  to  success, 
are  great  evils,  and  of  fatal  consequence  un- 
to others  as  well  as  ourselves,  which  there- 
fore we  must  with  all  intention  of  mind 
watch  against ;  J^ift  up  the  hands  that 
han^  down,  and  the  feeble  knees.     Learn, 

3.  That  negligent  and  careless  walking  in 
time  of  prosperity,  and  pusillanimity  and 
weakness  in  time  of  trial,  is  a  great  mean  of 
turning  aside  those  that  are  lame  and  weak 
out  of  the  patlis  of  visible  holiness :  Lest 
that  -which  is  lame  be  turned  out  of  the 
•waj/.  Learn,  4.  That  the  sight  and  due 
consideration  of  a  christian's  courage  and 
constancy,  will  tend  very  much  to  the 
healing  of  the  weak  and  lame  christians 
•whilst  they  are  in  the  way,  whose  recovery, 

when  quite  turned  out,  will  be  very  difficult, 

if  not  impossible. — Let  it  rather  be  healed. 

'2  u  3 


14  Follow  peace  with  all  7ner}, 
and  holiness,  without  which  no  man 
shall  see  the  Lord. 

Our  apostle  having  now  finished  his  ex- 
hortation unto  patient  perseverance  in  the 
profession  of  the  gospel  under  all  sufferings 
and  afflictions,  he  now  proceeds  to  a  pre- 
scription of  practical  duties  incumbent  upon 
christians  at  all  times  in  the  daily  course  of 
their  conversation,  two  of  which  are  con- 
tained in  this  verse,  namely,  \o  follow  peace 
and  holiness  :  the  former  contains  our  duty 
to  man,  the  latter  our  duty  to  God.     Here 
observe.   That   both   duties   are   enjoined 
in  one  and  the  same  precept,  and  also  with 
one  and  the  same  penalty  :  Without  which, 
that  is,  without  following  of  both  which, 
without  pursuing   and  endeavouring  after 
both,  710  man  shall  see  the  Lord.     Indeed, 
if  a  person  follows  holiness,  though  he  can- 
not obtain  peace,  he  may  see  God,  provided 
he  pursues  peace,  and  the  fault  is  none  of  his 
that  he  doth  not  find  it ;  but  if  he  does  not 
pursue  peace,  though  he  pretends  never  so 
much  to  holiness,  he  cannot  be  happy,  for 
a  christian  must  be  of  a  peaceable,  as  well 
as   of  a   pious,   conversation  ;    peace  and 
holiness,    peaceableness    and    purity,    are 
here  joined  together,  and  he  neither  can 
be  happy  in  this  or  the  next  world,  that  puts 
them  asunder.     Observe  farther.  The  man- 
ner how  peace  and  holiness  must  be  follow- 
ed,  namely,  with  intense  endeavours  :  the 
original  word  imports  a  vehement  pursuit,  a 
metaphor  taken  from  huntsmen,  who  follow 
the  chase,  and  pursue  their  game,  though  it 
flies  before  them  ;  if  peace  be  had,  though 
it  be  upon  hard  terms,  we  must  endeavour 
to  secure  it,  for  it  can  never  be  bought  too 
dear,  if  it  be  not  purchased  by  sin  and  base- 
ness.    A  frame  and  disposition  of  seeking 
peace  with  all,  is  eminently  suited  unlo  the 
doctrine  and  grace  of  the  gospt  1.     A  fro- 
ward  spirit,  ready  for  strife  and  contention, 
easily  provoked,  and  retaining  long  a  sense  of 
injuries,  is   directl}'  contrary  to  the  spirit 
and  temper  of  the  gospel.    Observe  likewise. 
How  that  holiness  towards  God  must  be  ac- 
companied with  peaceableness  towards  man. 
It  is  evangelical  holiness  which  is  here  re- 
quired ;  which  must  be  an  inward  holiness, 
an  universal  holiness,  a  sincere  and  real  ho- 
liness, an  humble  and  sell-denying  holiness, 
a  growing  and  progressive  holiness,  a  con- 
stant and  persevering  holiness,  and  such  a 
holiness  towards  God  as  is  always  accom- 
panied   with   righteousne.ss   towards  men. 
Observe,  lastly,  The  absolute  necessity  of 


G60 


HEBREWS. 


Chap.  xir. 


holiness  in  order  to  eternal  blessedness. 
Without  it  no  man  shall  see  the  Lord. 
The  future  sight  of  God  in  glory  depends 
peremptorily  on  our  present  holiness,  nut 
as  the  meritorious  cause  of  it,  but  as  a 
necessary  qualification  and  preparation  for 
it,  and  as  it  is  the  indispensable  condition 
of  our  obtaining  of  it.  The  sou!  is  by  holi- 
ness made  meet  and  fit  for  the  enjoyment 
of  God  in  happiness,  Col.  i.  12.  Lord  ! 
how  miserably  mistaken  will  they  be,  who 
expect  to  see  God  to  their  comfort  here- 
atter,  who  have  lived  and  died  in  an  unholy 
state  here  ! 

15  Looking  diligently,  lest  any 
man  fail  of  the  grace  of  God  ;  lest 
any  root  of  bitterness  springing  up 
trouble  you,  and  thereby  many  be 
defiled  ; 

Our  apostle  having  declared  what  our 
duty  is  with  respect  to  ourselves,  in  the  fore- 
going verses,  here  acquaints  us,  how  much 
it  is  our  duty  to  take  care  of  and  watch  over 
others,  to  do  what  in  us  lies  that  none  may 
fail  short  of  the  grace  of  God,  that  is,  fall 
from  tlie  grace  of  God  and  the  profession 
of  Christianity  ;  so  that  it  is  very  plain, 
that  apostasy  is  the  sin  here  pointed  at, 
their  falling  back  from  Christianity  to  Juda- 
ism, for  fear  of  persecution  ;  this  is  deserv- 
edly called  a  root  of  bitterness  spririgimr 
up,  according  to  Deut.  xxix.  18.  A  root 
that  beareth  gall  and  wormwood.  Learn 
hence,  1.  That  looking  diligently  unto  the 
good  of  others,  and  to  prevent  their  falling 
into  sin,  especially  into  the  sin  of  apostasy, 
is  a  duty  we  are  obliged  to  by  the  light  of 
nature,  and  the  royal  law  of  love.  Learn, 
2.  That  the  root  of  apostasy  from  God, 
and  the  profession  of  Christianity,  may  abide 
invisibly  in  and  among  eminent  professors 
of  religion.  It  is  here  called  a  root,  be- 
cause at  the  beginning  it  is  hidden  in  the 
hearts  of  men,  and  cannot  be  discovered  un- 
til it  springs  up  ;  and  it  is  called  a  root  of 
bitterness,  because  of  its  noxious  and  poi- 
sonous qualities,  its  bitter  effects  and  fruits. 
Learn,  3.  That  there  is  no  man  professing 
the  gospel  who  comes  short  of  the  grace  of 
God,  but  it  is  by  reason  of  himself  and  his 
own  sin  :  unbelief,  negligence,  and  sloth, 
are  the  true  causes  why  such  persons  do  fail 
of  the  grace  of  God  :  Looking  diligenth/ 
lest  any  man  fail  of  the  grace  of  God. 

16  Lest  there  be  any  fornicator, 
or  profane  person,  as  Esau,  who  for 
one  morsel  of  meat  sold  his  birth- 


right. 17  For  ye  know  how  that 
afterward,  when  he  would  have  in- 
herited the  blessing,  he  was  reject- 
ed :  for  he  found  no  place  of  re- 
pentance, though  he  sought  it  care- 
fully with  tears. 

Our  apostle  proceeds  in  these  verses  to 
warn  them  against  such  sins  as  would  occa- 
sion   their   apostasy    in  falling    from    the 
grace  of  God,  and  they  are  fornication  and 
profaneness  ;  Jjcst  there  be  any  fornicator, 
or  profane  person.     Where  note.  How  the 
apostle  puts  fornication  and  profaneness  to- 
gether,  because  they  usually   go  together; 
fornicators,  such  especially  as  are  habitually 
so,  do  always  grow  profane,  and  profane 
persons  do  set  light   by  fornication,   and 
they  are  sins  very  seldom  forsaken  ;   few 
fornicators   and  profane    persons   do  ever 
come  to  repentance.     By  fornication  un- 
derstand all  conjunction   with  women  out 
of  wedlock,  be  it  with  single  or  married  per- 
sons.     By    profane   persons,    understand 
such  as  mock  religion,  who  lightly  regard 
its  promises  and  threatenings,  who  despise 
or  neglect  its  worship,  who  speak    irreve- 
rently of  its  concerns.     Note,  2.  The  in- 
stance which  the  apostle  gives  of  a  profane 
person,  in  the  person  of  Esau  ;  Jjest  there 
be  any  fornicator,  or  profane  person,  as 
Esau.      The  scripture  makes  no  mention 
of  his  fornication,  but  the  way  whereby  he 
manifested    his    profaneness    is    declared, 
namely,  \\\?A.  forone  morsel  of  meal  he  sold 
his   birth-right.      Which  birth-right  had 
many   privileges  belonging  to  it,  as  namely, 
a  double  portion  of  the  paternal  inlieritance, 
a  right  of  rule  and  government  over  the  fa- 
mily, power  and  dominion,  dignity  and  su- 
periority, belonging  to   him,  but  especially 
the  honour  of  priesthood,  all  which  did  be- 
long to  the  first-born.     Add   to  these  the 
blessing   which  run  from  Abraham  in  the 
patriarchal    line,   and    was  communicated 
from  father  to  son,  containing  an  inclosure 
of  all  church  privileges,  and  preservation  of 
the  promised  seed.     Now  Esau,  by  selling 
his  birth-right,  did  virtually  renounce  his 
right  unto  this  blessing,  wherein  the  pro- 
mised seed  and   the  church  state  were  con- 
tained,  and   doing  all   this  upon  a  slight 
consideration,  for  a  mess  of  pottage,  or  mor- 
sel of  meat,  and   in   a  regardless  manner, 
utterly  unconcerned  at  what  he  had  done. 
This  was  his  profaneness  ;  and  accordingly 
the    scripture  says.   Thus    Esau   despised 
his  birth-right.     Learn  from  hence.  How 
much  it  concerns  all  persons  not  to  glory 


Chap.  XII. 


HEBREWS. 


6«l 


in  their  outward  privileges  :  Esau  here 
was  the  first-born  of  Isaac,  circumcised 
according  to  the  law  of  God,  and  par- 
taker in  all  the  worship  of  God,  yet  he 
proved  an  outcast  from  the  covenant  and 
promises  thereof.  Profane  Esau  I  The 
17th  verse  acquaints  us  with  the  fruitless- 
ness  of  Esau's  sorrow  for  parting  with  his 
birth-right,  and  the  unprofitableness  of  his 
endeavours  in  order  to  the  recovery  of  it, 
when  he  would  have  inherited  the  blessing 
afterwards.  This  afteruHirds,  say  some, 
was  not  less  than  forty  years,  for  he  sold 
bis  birth-right  when  he  was  young,  and 
when  he  designed  the  recovery  of  the  bless- 
ing, Isaac  was  old  :  thus  long  did  he  live 
in  sin,  without  any  sense  of  it,  or  repent- 
ance for  it  ;  but  falling  into  distress,  it  fills 
him  with  perplexity,  and  he  seeks  the  re- 
covery of  the  blessing.  And  herem  he  was 
a  type  of  all  unbelievers,  and  obstinate  re- 
fusers of  the  grace  of  Christ.  Learn  from 
his  example.  That  there  is  a  time  coming 
when  the  profanest  sinners  upon  earth  will 
be  found  upon  their  knees  at  God's  door, 
seeking,  and  that  earnestly,  with  strong  cries 
and  tears,  for  the  obtaining  of  that  blessing 
which  they  now  sinfully  undervalue,  and 
scornfully  despise.  Afterwards  Esau 
•would  have  inherited  the  l/iessing,  and 
sought  it  carefuUi/  -with  tears.  It  fol- 
lows, he  was  rejected;  that  is,  by  his  fa- 
ther Isaac  ;  and  found  no  place  with  him  for 
repentance.  Isaac  would  not  change  his 
mind,  nor  recall  the  blessing,  which  as  a 
prophet  of  God  he  had  conferred  on  Jacob. 
Learn  hence  then,  That  such  sinners  as  now 
neglect  the  seeking  of  the  blessing  in  God's 
time,  have  great  reason  to  fear  that  they 
shall  not  find  it  in  their  own  time,  though 
they  seek  it  with  tears  Salter  than  those  of 
Esau.  Profane  contemners  of  the  grace  of 
God  ought  to  fear  being  excluded  from  the 
mercy  of  God  ;  and  as  Isaac  did  not,  God 
will  not  repent  or  alter  his  righteous  sen- 
tence upon  them.  This  sad  event  had  the 
profaneness  of  Esau,  and  the  like  will  they 
meet  with  who  despise  the  grace  of  God. 

18  For  ye  are  not  come  unto  the 
mount  that  might  be  touched,  and 
that  burned  with  fire,  nor  unto 
blackness,  and  darkness,  and  tem- 
pest, 19  And  the  sound  of  a  trum- 
pet and  the  voice  of  words  ;  which 
voice  they  that  heard  entreated  that 
the  word  shonhl  not  be  spoken  to 
them  any  more  ;     20  (For  they  could 


not  endure  that  which  was  command- 
ed, And  if  so  much  as  a  beast  touch 
the  mountain,  it  shall  be  stoned,  or 
thrust  through  with  a  dart.  21  And 
so  terrible  was  the  sight,  that  Moses 
said,  I  exceedingly  fear  and  quake  :) 

Our  apostle's  design  being  to  bring  over 
the  Hebrews  fully  from  Judaism  to  Chris- 
tianity, he  enters  here  upon  a  description 
of  both  states,  showing  the  excellency  of 
the  one  above  the  other.  He  describes 
first  the  legal  stale  of  the  church  under  the 
Old  Testament,  and  the  manner  of  their 
forefathers'  entering  into  covenant  with 
God  at  mount  Sinai  ;  and  then  he  sets 
forth  the  evangelical  slate,  whereunto  they 
were  called,  and  into  which  they  were  en- 
tered. In  the  verses  now  before  us  he  sets 
forth  the  dread  and  terror  of  the  Mosaic 
dispensation;  and  the  way  and  manner 
how  tlieir  forefathers  under  the  Old  Testa- 
ment entered  into  the  church-state  ;  telling 
them,  that  they  ca^ne  to  a  rnount  that 
might  be  touched,  that  is,  to  mount  Sinai 
in  the  desert  of  Arabia,  a  barren  and  fruit- 
less place,  full  of  bushes  and  brambles,  but 
without  water  and  food  ;  intimating  that 
such  as  are  under  the  law,  in  a  state  of  sin, 
bring  forth  no  acceptable  fruit  unto  God  ; 
and  as  there  was  no  water  in  the  desert, 
but  that  which  the  people  lived  upon  was 
brought  out  of  the  rock,  and  that  rock  was 
Christ,  it  intimates  that  from  Christ  alone 
were  all  their  and  our  refreshments.  The  \ 
law  affords  none,  hut  thunders  from  its  fiery 
mouth  wrath  and  a  curse.  Farther,  This 
mount  is  said  to  be  -what  might  be  touch- 
ed :  that  is,  a  sensible,  carnal  thing,  ex- 
posed to  feeling  ;  intimating,  how  low  and 
inferior  the  giving  of  the  law  was  in  com- 
parison of  the  promulgation  of  the  gos- 
pel, which  was  from  heaven.  The  law 
was  given  from  a  mount  that  might  be 
touched  by  man  or  beast,  though  if  either 
touched  it  they  must  die  ;  to  intimate  the 
bondage  and  fear  the  people  were  then 
in,  who  might  not  so  much  as  touch  the 
mountain  where  were  the  signs  of  God's 
presence.  But  the  gospel  was  promulged 
from  heaven,  and  the  Son  of  God  sent 
down  on  purpose  from  thence  to  plant  and 
propagate  it  here  in  the  world.  The  se- 
cond thing  which  the  apostle  tells  theni 
they  were  come  unto,  was  to  fire  that 
burned.  This  fire  that  burned  on  the 
mount  was  a  token  of  God's  presence,  and 
a  distinct  mean  of  filling  the  people  with 
dread  and  fear.     This  fire  represented  the 


G62 


HEBREWS. 


Chap.  Xil 


purify  and  holiness  of  God's  nature,  his 
jealousy  and  severity  against  sin.  Thus 
the  law  represents  to  us  tiie  holiness  and  se- 
verity of  God,  with  his  anger  and  dis- 
pleasure against  sin  and  sinners,  but  there 
leaves  us  consumed,  without  relief  by  Jesus 
Christ.  Unto  fire  the  apostle  adds  black- 
ness, and  darkness,  and  tempest ;  which 
blackness  and  darkness  migiit  be  caused  by 
thick  clouds  and  smoke  that  covered  the 
mount.  This  darkness  was  a  type  of  that 
utter  darkness  of  hell,  which  the  trans- 
gressors of  that  law  deserved ;  and  the 
tempest  and  terrible  storms  were  emblems 
and  signs  of  God's  fiery  indignation  and 
fearful  vengeance  on  the  wicked  violators  of 
his  holy  law,  and  might  also  point  out  and 
signify  the  effects  of  the  law  then  delivered, 
namely,  to  bring  the  soul  into  darkness, 
that  it  can  see  no  light  either  for  its  di- 
rection or  consolation  ;  and  it  raises  a 
tempest  in  the  mind,  of  disquieting,  per- 
plexing thoughts,  without  relieving  or  en- 
couraging a  sinner  to  look  out  after  any  re- 
lief, till  Christ  in  his  gospel  says.  Behold 
me,  behold  me.  It  follows.  Ye  are  come 
to  the  sound  of  a  trumpet :  this  was  not 
a  real  trumpet,  but  the  sound  of  a  trumpet 
formed  in  the  air  by  the  ministry  of  angels, 
waxing  louder  and  louder,  to  signify  the 
nearer  approach  of  God  ;  also  as  this  trum- 
pet did  summon  the  people  to  appear  before 
the  Lord  as  a  legislative  trumpet,  in  like 
manner  there  shall  be  a  judicial  trumpet, 
to  summon  the  world  to  appear  before 
Christ  at  the  great  day.  After  the  sound 
of  the  trumpet  followed  the  voice  of  words  ; 
that  is,  the  voice  of  God  in  a  terrible  man- 
ner promulging  the  law  out  of  the  midst  of 
the  fire,  in  a  language  understood  by  that 
people.  As  the  sound  of  the  trumpet,  so 
the  voice  of  God  was  loud,  majestic,  ter- 
rible, and  like  thunder.  Quest.  But  why 
was  there  such  vast  solemnity  used  at  the 
giving  of  the  law  ?  Ans.  To  signify  the 
majesty  and  authority  of  him  who  was  the 
supreme  Lawgiver,  even  the  Lord  of  hea- 
ven and  earth  ;  and  that  the  greater  the 
outward  solemnity  was,  the  greater  the  in- 
ward impression  might  be  upon  the  minds 
of  the  people ;  and  to  signify,  that  if  the 
promulgation  of  the  law  was  so  awful,  the 
transgression  of  if  would  be  fatal,  and  the 
transgressors'  punishment  very  dreadful. 
Observe  laslly,  The  event  of  this  sight  and 
hearing  on  the  part  of  the  people  -.  Fear 
made  them  desire  that  ihey  might  hear  this 
voice  no  more.  And  God's  design  in  all 
was  to  cause  them  to  long  for,  and  look 


after,  that  great  prophet  Christ  Jesu?,  by 
whom  God  would  speak  unto  them 
more  comfortably,  and  by  whom  they 
might  have  access  to  the  throne  of  grace 
more  freely.  Thei/  entreated  that  the 
word  should  not  be  spoken  unto  the?n  any 
more,  because  it  heightened  their  fear  and 
dread  to  the  utmost.  Learn  from  hence. 
That  the  sight  and  voice  of  God  will  be 
very  dreadful  to  us  ;  and  there  will  be  no 
appearance  for  us  before  him  with  confi 
dence  and  peace,  unless  we  have  an  answer 
in  readiness  with  us  to  all  the  words  of  the 
law,  even  all  that  the  law  requires  of  us  ; 
and  such  as  trust  to  their  own  works  and 
merits  to  answer  for  them,  or  to  any  thing 
whatsoever,  besides  the  blood  and  sacrifice, 
the  mediation  and  satisfaction,  of  Jesus 
Christ,  the  surety  of  the  new  covenant, 
will  find  themselves  eternally  deceived. 
The  next  evidence  the  apostle  gives  of  the 
dreadful  promulgation  of  the  law,  and  con- 
sequently of  the  miserable  state  of  them  that 
are  under  its  power,  appears  in  this,  that  the 
people  could  not  endure  that  which  xvas 
commanded  ;  that  is,  the  severity  of  that 
command,  that  if  a  bea'-t  touched  the  moun- 
tain it  should  be  stoned,  or  thrust  throutrh 
with  a  dart.  Ail  this  was  to  show  the 
absolute  inaccessibleness  of  God,  in  and  by 
the  law,  and  at  what  distance  we  ought  lo 
keep  ourselves,  from  every  thing  that  falls 
under  the  curse  of  the  law.  It  is  added 
last  of  all,  that  Moses  himself  did  exceed- 
ingly  fear  and  quake.  From  VvTience  ob- 
serve. How  all  f)ersons  concerned  were 
brought  to  an  utter  loss  and  distress  at  the 
promulgation  and  giving  of  the  law,  from 
whence  no  relief  is  to  be  obtained,  but  by 
him  alone  who  is  the  end  of  the  law  for 
righteousness  unto  all  them  tliat  believe. 

22  But  ye  are  come  unto  mount 
Sion,  and  unto  the  city  of  the  living 
God,  the  heavenly  Jerusalem,  and  to 
an  innumerable  company  of  angels, 
23  To  the  general  asseuibly  and 
church  of  the  first-born,  "which  are 
written  in  heaven,  and  to  God  the 
judge  of  all,  and  to  the  spirits  of 
just  men  made  perfect,  24  And  to 
Jesus  the  mediator  of  the  new  cove- 
nant, and  to  the  blood  of  sprinkling, 
that  speaketh  better  things  than  that 
o/Abel. 

Our  apostle  having  given  an  account,  in 
the  foregoing  verses,  of  the  state  of  the 
Jewish  church  under  the  law,  comes  now 


Chap.  XII.  HEBREWS. 

Jo  declare  that  most  excellent  state  where- 
into  believers  are  called  in  and  by  the  gos- 
pel. The  privileges  here  summed  up 
partly  respect  the  church  militant,  and 
partly  the  church  triumphant.  Observe 
then.  The  plorious  privileges  of  the  gospel- 
state,  and  what  believers  are  said  to  come 
to,  whilst  militant  hereon  earth.  1.  They 
are  said  to  come  unto  mount  Sion,  (he  city 
of  the  living  God,  the  new  Jerusalem  ; 
not  to  mount  Sinai,  which  was  full  of  ter- 
ror and  discomfort,  but  to  mount  Sion, 
full  of  all  spiritual  blessings.  Where  note. 
The  gospel  church  is  called  the  city  of  the 
living  God.  A  city  is  a  place  of  safety 
and  a  place  of  honour,  a  place  of  peace  and 
rest.  The  souls  of  sinners  can  find  no  place 
of  rest  or  safety  under  the  law,  but  we  have 
all  these  things  by  the  gospel;  rest  in  Christ, 
peace  with  God,  safely  in  divine  protec- 
tion, &c.  And  as  a  king  dwells  in  his 
city,  so  God  dwells  in  the  church  of  be- 
lievers ;  "  This  is  my  rest  for  ever,  here 
will  I  dwell  says  God,  for  I  have  a  delight 
therein."  O  what  manner  of  persons  ought 
they  to  be,  who  are  the  denizens  of  the  city 
of  God  !  Alas !  the  great  number  who 
pretend  highly  to  the  church,  and  its  pri- 
vileges, are  citizens  of  this  world  only,  and 
altogether  unfit  for  this  holy  society.  2. 
Believers  are  next  said  to  come  to  an  in- 
numeradle  company  ofantrels.  To  come 
to  these,  is  to  be  of  their  society  ;  they 
and  we  are  one  in  Christ ;  the  angels  above, 
and  believers  below,  make  up  but  one  cor- 
poration or  family  ;  they  are  our  fellow- 
citizens,  and  our  fellow-subjects.  True, 
they  are  above  us,  and  at  a  mighty  distance 
from  us,  yet  upon  occasion  very  near  us ; 
and  though  we  do  not  see  them,  nor  speak 
unto  them,  nor  familiarly  converse  with 
them,  yet  they  love  us,  have  a  special  care 
of  us,  and  are  ministering  to  us,  as  heirs 
of  the  same  salvation  with  themselves.  3. 
They  are  come  to  the  general  asstrulth/ 
and  church  of  the  first-born  ;  that  is, 
they  are  of  the  number  of  God's  regene- 
rated and  adopted  ones,  those  that  are  born 
again,  whose  names  are  registered  in  hea- 
ven. As  the  first-born  under  the  law  had 
a  right  to  the  inheritance,  to  a  double  part 
of  the  inheritance;  so  they  who  are  inte- 
rested really  in  the  gospel-church,  have  a 
right  to  ail  that  God  has  provided,  and 
Christ  hath  purchased,  even  to  the  whole 
inheritance  of  grace  and  glory.  O  glorious 
privilege,  to  be  brought  unto  this  blessed 
society,  this  general  assembly  of  the  first- 
born ;  especially  if  we  consider  what  com- 


603 


pany,  what  society,  what  assembly  we  be- 
long unto,  without  it,  which  is  no  other 
than  that  of  devils,  and  the  seed  of  the 
wicked  serpent.  4.  They  are  come  to 
God  the  judge  of  all ;  that  is,  they  have 
access  to  God  by  Jesus  Christ,  access  to  his 
favour  by  justification,  and  access  into  liis 
presence  by  prayer  and  supplication,  vea, 
access  to  him  as  a  judge,  without  terror  or 
consternation.  Blessed  privilege  !  believers 
have  a  comfortable  access  to  God  as  the 
judge  of  all  ;  with  all  their  causes  and 
complaints,  he  will  hear  them,  plead  their 
cause,  and  judge  for  them,  and  make  their 
oppressions  unsafe  to  the  greatest  of  the  sons 
of  men.  5.  Believers  are  said  to  come  to 
the  spirits  of  just  men  made  perfect. 
Come  to  them,  though  not  in  the  same 
place  with  them  till  death  ;  yet  we  and 
they  have  the  same  God  and  Sovereign,  the 
same  Head  and  Saviour,  the  same  expecta- 
tion of  a  glorious  resurrection.  Note  here, 
1.  There  are  spirits  of  men  in  a  separate 
state  and  condition,  cspable  of  communion 
with  God  and  the  church.  2.  That  all  the 
spirits  of  just  men  departed,  are  made  per- 
fect ;  their  race  is  consummated,  perfect  de- 
liverance from  all  sin  and  sorrow  is  com- 
pleted, and  a  full  reward  enjoyed  ;  their 
faith  is  heightened  into  sight,  and  all  their 
graces  elevated  into  glory.  3.  That  yet 
are  they  spirits  still,  and  no  more  but  spi- 
rits ;  and  though  perfected  spirits,  yet  there 
is  wanting  the  last  finishing  stroke  from  the 
hand  of  God  to  render  the  bodies  as  well 
as  the  spirits  of  just  men  for  ever  perfect  in 
the  morning  of  the  resurrection.  4.  Be- 
lievers are  here  said  to  come  to  Jesus  the 
mediator  of  the  new  covenant ;  as  if  the 
apostle  had  said,  "  Your  fathers  came  to  a 
mount  of  fire  and  smoke,  of  darkness,  ter- 
ror, and  death,  where  there  was  no  medi- 
ator to  make  their  peace  with  God,  no 
blood  to  cry  for  mercy,  and  to  cleanse 
them  from  sin.  But  you,  by  forsaking  Ju- 
daism, and  coming  over  to  Christianity  fully, 
are  come  into  that  society  where  Christ  is 
mediator  and  priest  ;  where  the  blood  of 
Christ  sprinkled  upon  your  souls  cries  aloud 
for  mercy,  and  cleanses  from  all  sin.  And 
to  the  blood  of  sprinkling,  which  speaketk 
better  things  than  the  blood  of  Abel.  In- 
timating, that  Christ's  blood  solicits  God 
with  stronger  cries  for  mercy,  than  did  ever 
Abel's  for  revenge.  '2ucst.  But  what  are 
those  better  things  which  the  blood  of 
Christ  speaks  above  and  beyond  the  blood 
of  Abel  ?  Ans.  1.  It  speaks  better  things 
from  God  unto  us,  namely,  that  his  justice 


664 


HEBREWS. 


Chiip.  XII. 


is  satisfied,  his  wrath  appeased,  the  con- 
demning guilt  of  sin  expiated,  and  the  ma- 
jesty of  God  fully  reconciled  to  all  be- 
lievers. 2.  It  speaks  better  things  to  God 
for  us,  namely,  to  be  at  peace  with  us,  to 
rest  in  his  love  towards  us,  to  furnish  us 
with  all  grace  here,  and  to  fit  us  for  glory 
hereafter.  O  blessed  Jesus  !  thy  blood  ne- 
ver cried  as  Abel's  did,  for  vengeance  on 
them  by  whom  it  was  shed,  but  pleaded 
for  pardon,  and  obtained  pardon  on  the 
behalf  of  many.  Happy  they  !  who  by 
faith  are  made  partakers  of  this  typical 
blood  of  sprinkling,  which  speaks  better 
things  than  the  blood  of  Abel. 

25  See  that  ye  refuse  not  him 
that  speaketh.  For  if  they  escaped 
not  who  refused  him  that  spake  on 
earth,  much  more  shall  not  we  escape 
if  we  turn  away  from  him  that 
speaketh  from  heaven  : 

Our  apostle  having,  in  the  foregoing 
verses,  given  a  summary  account  of  the 
two  states  of  the  law  and  the  gospel,  with 
the  incomparable  excellence  of  the  latter 
alx)ve  the  lormer,  he  gives  them  an  exhort- 
ation and  cautionary  direction  to  take  heed 
that  they  did  not  turn  a  deaf  ear  to  so  ex- 
cellent a  person  as  Christ  was,  preaching 
to  them  by  his  doctrine  :  See  that  ye  re- 
fuse not  him  that  speaketh.  Here  note 
in  general.  That  to  refuse  any  who  speak 
unto  us  in  the  name  and  authority  of 
Christ,  is  to  refuse  Christ  himself.  This 
may  be  applied  to  all  the  faithful  preachers 
of  the  gospel,  however  they  may  be  de- 
spised in  and  by  the  world.  But  it  is 
here  the  person  of  Christ  that  is  particu- 
larly intended.  To  refuse  him  here,  is  ei- 
ther to  reject  his  doctrine,  and  not  receive 
it,  or  having  received  it,  to  renounce  it  ; 
so  that  this  refusal  includes  both  unbelief 
and  apostasy,  either  of  which  are  fatal  and 
dangerous  to  the  sons  of  men.  Observe 
next.  The  reason  drawn  from  the  hei- 
nousness  of  the  sin,  and  the  grievousness  of 
the  punishment ;  If  they  escaped  not  who 
refused  him  that  spake  on  earth  ;  that  is, 
Moses,  who  delivered  this  message  here  be- 
low ;  much  more  shall  not  xoe  escape,  if 
we  turn  away  from  him  that  speaketh 
from  heaven  ;  that  is,  Jesus  Christ  his  Son, 
sent  down  from  heaven,  personally  to  de- 
liver his  holy  doctrine  ;  and  now  speaking 
to  us  from  heaven  by  his  Holy  Spirit,  in 
his  ministers  and  apostles.  Note  here,  1. 
That  Christ  did  in  former  times  speak  unto 


his  church  by  Moses  and  the  prophets  2. 
That  in  these  latter  times  he  vouchsafed  to 
speak  unto  his  church  personally  himself. 
3.  That  after  he  personally  disappeared  and 
left  the  world,  he  vouchsafed  still  to  speak 
unto  his  church  by  his  Spirit  in  the  ministry 
of  the  word.  4.  That  though  to  refuse 
Christ,  when  speaking  here  on  earth,  was  a 
grievous  sin,  and  deserved  a  fearful  punish- 
ment; yet  to  refuse  him  now,  speaking 
from  heaven,  is  a  more  grievous  sin,  and 
deserves  a  greater  punishment,  considering 
who  speaks,  what  he  speaks,  and  from 
whence  he  speaks  :  the  gospel  was  a  mys- 
tery brougiit  to  us  from  the  bosom  of  the 
Father,  the  clearest  revelation  of  God's  will, 
and  the  fullest  manifestation  of  his  love,  and 
yet  few  regard  it,  most  reject  it,  to  their  un- 
utterable and  inevitable  condemnation. 

26  Whose  voice  then  shook  the 
earth  :  but  now  he  hath  promised, 
saying.  Yet  once  more  I  shake  not 
the  earth  only,  but  also  heaven.  27 
And  this  word,  Yet  once  more,  sig- 
nifieth  the  removing  of  those  things 
that  are  shaken,  as  of  things  that 
are  made,  that  those  things  which 
cannot  be  shaken  may  remain. 

As  if  the  apostle  had  said,  "  The  voice 
of  God,  at  the  promulging  of  the  law  on 
mount  Sinai,  shook  the  earth  ;  but  he  pro- 
mised after  this  to  shake  all  nations,  and 
that  Christ,  the  expected  Messias,  the  de- 
sire of  all  nations,  should  come,  which  is 
now  fulfilled."  2uest.  But  what  means 
our  apostle,  by  God's  shaking  not  the  earth 
only,  but  also  heaven  ?  Ans.  He  means 
thereby  all  the  Mosaical  worship,  all  the 
Judaical  state;  these  were  shaken  at  the 
coming  of  Christ,  in  order  to  the  introduc- 
tion of  the  immoveable  gospel  state,  which 
was  perpetually  to  remain.  Learn  lience. 
That  the  coming  of  the  Messias  was  to  be  the 
last  dispensation  of  God  for  the  salvation  of 
mankind,  and  consequently  was  to  be  per- 
petual and  unchangeable.  The  apostle  ar- 
gues from  the  words,  once  more,  that  the 
former  dispensation  should  be  removed,  to 
make  way  for  that  which  should  perpetu- 
ally remain.  Several  things  are  here  as- 
serted by  our  apostle,  1.  That  there  were 
some  things  which  were  intended  by  God 
to  be  shaken,  namely,  the  Levitical  priest- 
hood, and  all  the  Jewish  sacrifices  and  ser- 
vices ;  these  things  were  to  be  shaken, 
moved,  yea,  altogether  removed  out  of  the 


Chap.  Xill.  HEBREWS. 


way.  2.  That  there  were  things  tl)at  could 
not  be  shaken,  or  removed,  but  remain  ; 
ttiese  were  the  gospel  slate,  the  christian  re- 
ligion, which  sliall  continue  until  lime  shall 
be  no  more.  o.  Tliat  the  former  thmgs 
were  removed,  that  tlie  latter  might  be  in- 
troduced and  established  ;  the  law  and  the 
gospel  were  inconsistent,  liie  legal  and  evan- 
gelical administration  could  not  stand  in 
force  together,  therefore  there  was  a  neces- 
sity for  the  nulling  of  the  one,  in  order  to 
the  establishing  the  other.  4.  That  the  re- 
moval of  the  law,  to  bring  in  the  more  per- 
fect administration  of  the  gospel,  doth  prove 
the  stability  and  immutability  of  the  gos- 
pel, that  It  stands  fast  for  ever:  there  shall 
be  no  more  shaking,  no  farther  alteration  in 
matters  of  religion  to  the  end  of  the  world. 
For  thus  it  follows, 

•28  Wherefore  we  receiving;  a  kinsij- 
(h)ni  which  cannot  be  moved,  let  us 
have  grace,  whereby  we  may  serve 
God  acceptably,  with  reverence  and 
godly  fear:  29  For  our  Goil  is  a 
consuming  fire. 

Observe  here,  1.  That  the  apostle  calls  the 
dispensation  of  the  gospel,  A  liintrdorn  that 
cannot  be  shaken,  in  opposition  to  the  law, 
which  was  an  imperfect  and  alterable  dis- 
pensation ;  the  gospel  revelation  is  full  and 
final,  there  is  no  need  of  any  farther  reve- 
lation after  this,  nor  of  any  change  of  that 
religion  which  was  brought  from  heaven  by 
the  Son  of  God,  in  regard  of  the  perfection 
of  it,  and  its  admirable  fitness  to  reform  the 
world,  and  to  recover  mankind  out  of  their 
lost  estate  and  lapsed  condition, and  to  bring 
them  to  eternal  happiness ;  and  this  by  the 
purity  of  its  doctrine  and  the  power  of  its 
arguments,  to  work  upon  the  minds  of  men 
by  the  clear  discovery  ol  the  mighty  rewards 
and  punishments  of  another  world  :  we  have 
received  now  a  kin<rdom  that  cannot  be 
shaken.  Observe,  2.  The  inference  which 
the  a[K>stle  draws  from  the  perfection  and 
perpetuity  of  this  revelation  which  God  has 
last  of  all  made  to  the  world  by  his  Son, 
Let  us  have  sroce  to  serve  God  acccpt- 
ably :  that  is,  let  us  live  as  becometh  those 
to  whom  God  hath  made  so  clear  and  per- 
fect a  revelation  of  his  mind  and  will ;  we 
have  all  the  advantages  of  divine  revelation 
which  the  world  ever  had,  and  the  last  and 
most  perfect  that  the  world  ever  shall  have  ; 
we  have  not  only  Moses,  but  Jesus;  not 
only  the  moral  law,  but  the  glorious  gospel, 
which  the  Son  of  God  came  down  on  pur- 


G65 


pose  from  heaven  to  declare  to  the  world. 
Observe,  3.  The  manner  how  God  must  be 
served.  With  reverence  and  godly  fear. 
Reverence  in  divine  service  looks  at  God's 
glorious  excellency  and  majesty,  and  at  our 
own  un worthiness,  together  with  that  infi- 
nite distance  between  him  and  us ;  and 
godly  fear  is  a  religious  awe  upon  the  soul 
m  holy  duties,  from  the  consideration 
of  the  great  danger  of  sinful  miscar- 
riages in  his  worship.  Observe,  4.  The 
reason  making  the  foregoing  duty  ne- 
cessary,/or  our  God  is  a  consuming  f  re. 
Our  God,  intimates  a  covenant  relation. 
Note  hence.  That  the  believer's  God  is  a 
consuming f re,  but  not  to  believers;  or  if 
so,  not  to  consume  their  graces,  but  their 
corruptions  only,  or  at  most  their  corrupt- 
ible comforts.  Note,  2.  That  though  God 
takes  us  near  to  himself,  and  into  covenant 
with  himself,  yet  he  expects  that  we  consi- 
der who  he  is,  and  what  he  is,  even  a  con- 
suming f  re,  and  di  jealous  God. 

CHAP.  XIII. 

Our  apostle  being  now  cometotlie  conclusion  of  tliis 
most  excellent  epistle,  closes  it  with  an  exiiorla- 
tion  to  several  evangelical  and  maoral  duties,  there, 
by  pointing  out  to  the  ministers  of  the  gospel,  the 
right  order  and  best  method  of  preaching,  namely, 
first  to  unfold  the  mysteries  of  the  gospel,  with 
the  grace  of  God  therein,  and  then  to  improve  it 
to  practical  holiness  in  the  duties  of  obedience. — 
In  the  pressing  of  these  duties  here,  because  there 
was  not  room  for  all,  he  mentions  only  some, 
which  were  most  necessiiry  for  the  Hebrews  to 
attend  unto  with  diligence,  in  their  present  cir- 
cumstances :  and  herem  also  ought  our  apostle  to 
be  our  pattern  in  the  work  of  the  ministry.  Cir- 
cumstances may  matte  it  necessary  oftentimes 
that  some  duties  be  more  diligently  pressed  on 
our  people  than  others,  which  of  themselves  are 
of  no  less  importance  than  they.— .4nd  finally,  the 
divine  wisdom  and  pious  care  of  the  apostle  is  to 
be  observed  and  followed  by  us,  in  that  solemn 
and  fervent  prayer  which  he  put  up  to  God  for 
a  blessing  unon  his  exhortations.  Thus  did  our 
Lord  before  nim,  having  preached  a  most  excel- 
lent sermon  to  his  disciples,  St.  John,  chap.  xiv. 
XV.  xvi.  He  concludes  it  with  a  suitable  prayer, 
chap.  xvii.  Doubtless  herein,  according  to  our 
ability,  we  ought  to  follow  our  blessed  Lord's 
and  his  holy  apostle's  instructive  examples. 

ijET  brotherly  love  continue. 

Love  being  the  fountain  and  foundation 
of  all  moral  duties,  our  aposlle  begins  with 
it,  and  places  it  at  the  head  of  all  the  rest, 
as  comprehending  our  whole  duty  towards 
our  neighbour.  Note  here,  The  duty  com- 
manded is  love  :  the  special  duty  recom- 
mended is  brotherly  love,  or  that  brotherly 
affection  which  every  true  christian  chiefly 
bears  to  all  his  fellow-members  in  Christ  for 
grace's  sake  ;  and  the  manner  of  the  injunc- 
tion or  command  is,  that  this  brotherly  af- 


HEBREWS.  Chap.  XIII. 


fecfion  do  continue  and  constantly  abide, 
not  in  the  presence  and  appearance  of  it 
only,  but  in  the  truth  and  reality  of  it,  for 
there  are  innumerable  occasions  which  will 
be  ready  to  impair  and  weaken  it,  if  it  be 
not  well  grounded  ;  alas  !  unsuitableness  of 
natural  tempers,  ditierences  in  judgment,  and 
matters  of  opmion,  inconsistent  worldly  in- 
terest, readiness  to  provocation,  or  to  be  pro- 
voked, pride  on  the  one  hand,  or  envy  on 
the  other,  will  sadly  occasion  the  temporary 
decay,  yea,  at  last  ihe  total  loss,  of  this  noble 
grace,  if  it  be  not  well  grounded  and  deeply 
rooted.  Learn  hence,  That  brotherly  love 
is  very  apt  to  impair  and  decay,  if  we  en- 
deavour not  continually  its  preservation  and 
revival.  Lord,  how  marvellous  is  it,  that  so 
many  amongst  us  can  persuade  themselves 
that  they  are  christians,  and  yet  be  not  only 
strangers,  but  enemies  to  this  grace  and  duty 
of  love !  How  is  the  power  and  glory  of 
Christianity  weakened  through  want  of  it! 
And  verily,  until  this  holy  love  be  agam 
revived  amongst  us,  the  interest  of  Christi- 
anity will  run  very  low,  yea,  the  concerns 
of  religion  will   more  and  more  run  to  ruin. 

2  Be  not  forgetful  to  entertain 
strangers :  for  thereby  some  have 
entertained  angels  unawares. 

The  second  duty  here  resorted  to  is  hos- 
pitality, especially  towards  slrangers,  which 
consisted  in  receiving  them  into  their  houses, 
and  furnishing  them  with  all  needful  accom- 
modations. In  those  eastern  countries  inns 
were  not  so  ready  as  with  us,  and  christians 
were  generally  poor,  not  able  to  bear  their 
own  charges  in  their  travelling  from  place 
to  place.  Strangers,  even  amongst  healiiens, 
were  accounted  s;<cred,  and  under  the  pe- 
culiar protection  of  God  ;  and  a  punishment 
was  appointed  for  those  that  were  inhos- 
pitable towards  them.  Hospitality  is  a  pre- 
scribed duty,  but  Ihis  part  of  it,  to  wit,  the 
entertaining  of  strangers,  which  was  so 
great  a  virtue  in  ancient  times,  is  now  driven 
out  of  the  world  by  the  wickedness  of  some 
and  the  covetousness  of  others  ;  few  stran- 
gers are  worthy  to  receive  entertainment, 
and  as  few  have  hearts  to  give  it.  Observe 
farther,  Ttie  manner  of  prescribing  this  duty, 
be  not  forgetful  to  entertain  strangers : 
no  doubt  a  positive  command  is  included 
in  the  pmh\h\\\on,  forget  not ;  that  is,  re- 
member to  do  it,  be  always  in  readiness  for 
the  di-civarge  of  this  duty  :  our  hearts  ought 
tf)  be  always  in  a  gracious  disposition  to- 
wards such  duties  as  are  attended  with  diffi- 
culty or  charge  ;  the  liberal  mind  deviscth 


liberal  things.  Observe,  lastly.  The  reason 
enforcing  the  duty, — hereby  some  have  en- 
tertained angels  unawares  ;  so  did  Abra- 
ham and  Lot  entertain  tl.ree  angels,  in  the 
appearance  of  men,  not  knowing  who  or 
what  they  were.  By  receiving  strangers, 
out  of  faith  in  Christ  and  love  to  God,  we 
may  receive  precious  saints,  and  (which  is 
more)  some  blessed  angel  sent  to  keep  ihem, 
and  (which  is  most  of  all)  Jesus  Christ  him- 
self, who  at  present  represents,  and  will 
hereafter  acknowledgeand  reward  such  kind- 
nes^ses  shown  to  his  members  as  done  to 
himself.  Matt.  xxv. 

3  Remember  them  that  are  in 
bonds,  as  bound  with  them  ;  and 
them  which  suffer  adversity,  as 
being  yourselves  also  in  the  body. 

Hospitality  towards  strangers  was  ex- 
pressed in  the  fore-going  verse  ;  here,  coin- 
passion  towards  sufferers,  such  as  are  cap- 
tives, prisoners  in  bonds,  either  upon  a  reli- 
gious or  civil  account.  Here  note,  L  That 
bodily  bondage  is  a  bitter  bondage  ;  capti- 
vity is  a  most  grievous  calamity.  2.  That 
wf  are  very  prone  to  forget  others'  captivity, 
when  we  ourselves  are  in  prosperity.  3.  That 
such  as  are  in  bonds  for  Christ's  sake  espe- 
cially, and  his  holy  gospel,  ought  particular- 
ly to  be  remembered  by  us,  they  areand  ought 
to  be  the  peculiar  objects  of  our  compassion  ; 
although,  considering  the  cause  in  which 
they  suffer,  it  is  better  and  more  honourable 
to  be  in  bonds  for  Christ,  than  to  be  at  liber- 
ty with  a  raging,  persecuting  world;  for 
bonds  and  imprisonments  for  the  truth  were 
consecrated  to  God,  and  made  honourable 
by  the  bonds  and  imprisonment  of  Christ 
himself,  and  commended  to  the  church  in  all 
ages,  by  the  bonds  and  imprisonments  of  the 
apostles,  and  the  primitive  witnesses  to 
Christianity.  Note  farther.  How  we  are  to 
be  mindful  of  them,  and  in  what  manner  ; 
by  visiting  them,  administering  to  them, 
sympathizing  with  them,  praying  for  them, 
and  all  this  as  bound  v:ith  them,  which 
implies  an  act  of  union,  as  members  of  the 
same  mystical  body,  and  suffering  in  and 
for  the  same  common  cause:  Hemember 
them  that  are  in  bonds,  as  bound  with 
them  ;  it  follows,  a;?</  those  that  suffer  ad- 
■cersity,  as  being  in  the  body.  This  im- 
plies that  there  are  many  kinds  of  afflic- 
tions besides  bonds ;  that  we  are  prone  to 
forget  those  who  suffer  lighter  and  lesser  af- 
flictions: if  they  be  not  in  bonds,  we  are 
ready  to  forget  them,  though  they  suffer 
much  adversity:  but  the  command  is  more 


Chap.  XIII. 


HEBREWS. 


Gcn 


general,  to  remember  all  lliat  are  in  any 
kind  of  adversity,  whetiier  they  sulier  in 
body,  name,  or  estate,  by  sickness,  pain, 
losses,  reproaches,  or  any  kind  of  calamity  ; 
the  professors  of  religion  are  exempted  from 
no  sorts  of  adversity,  and  under  every  kind 
of  it  we  must  remember  them,  and  sympa- 
thize Willi  them,  because  we  ourselves  are 
in  the  hodii  xcith  them  ;  that  is,  say  s<inie, 
we  are  members  of  the  same  mystical  body 
with  them,  and  therefore  when  one  mem- 
ber sutfers,  all  the  members  are  to  suffer 
with  it.  Yourselves  are  in  the  bodi/  ;  that 
is,  say  others,  in  the  same  state  of^  natural 
life,  subject  and  obnoxious  to  the  same 
suttenngs,  and  within  the  reach  of  the  same 
adversities.  Learn  hence.  That  a  sense  of 
our  own  being  continually  obnoxious  unto 
sufferings  during  this  life,  ought  to  incline 
our  minds  to  a  diligent  consideration  of 
others  in  their  sufferings,  so  as  to  discharge 
all  duties  of  love  and  helpfulness  towards 
them  ;  as  an  evidence  of  our  interest  in  the 
same  mystical  body  with  them,  and  as  a 
ground  of  just  expectation  of  the  like  relief 
and  compassion  from  them :  Remember  them 
•which  suffer  adversity,  as  being  your- 
selves also  in  the  body. 

4  Marriage  is  honourable  in  all, 
and  the  bed  uiidefiled  :  — 

Our  apostle  having  in  the  former  verses 
directed  christians  to  their  duty  one  towards 
another,  in  this  and  the  following  verses  he 
directs  them  to  perform  their  duty  towards 
themselves;  and  because  the  two  radical 
comprehensive  lusts  of  corrupted  nature  are 
uncleanness  and  covetousness,  he  therefore 
commends  unto  their  care  and  practice  those 
two  great  duties  of  chastity  and  contentation, 
the  former  in  this,  the  latter  in  the  next  verse. 
Now  here  observe,  That  to  prevent  the  for- 
mer sin,  the  ravings  of  unbridled  lust,  our 
apostle  prescribes  the  remedy  which  God 
appoints,  marriage,  that  is,  the  conjunc- 
tion of  two  individual  persons  that  have 
freedom  in  choice  or  consent,  and  have  pow- 
er over  themselves,  not  being  within  the  de- 
grees of  affinity  or  consanguinity  prohibited, 
betwixt  whom  there  results  such  an  indisso- 
luble union,  that  thereby  they  become  one 
flesh  ;  such  marriage  he  affirms  to  be  hon- 
ourable, and  to  be  so  esteemed  in  regard  of 
its  author,  God  himself.  Gen.  ii.  12.  in  re- 
gard of  the  place,  paradise;  in  regard  of  the 
time,  in  man's  innocency  ;  in  regard  of  the 
end  and  usefulness  of  it,  the  continuation  of 
the  race  of  mankind  ;  thus  it  is  honourable, 
and  ought  to  be  had  in  honour.     The  apos- 


tle adds,  that  it  is  thus  honourable  in  all : 
that  is,  amongst  all  orders,  ranks,  and  de- 
grees of  men,  that  are  called  thereunto  ;  tlie 
remedy  is  equally  provided  by  God  for  all  ; 
and  therefore  lor  the  church  of  Rome  to  de- 
ny it  to  their  clergy,  is  to  usurp  authority 
over  the  consciences  of  men,  and  to  judge 
themselves  too  pure  for  an  institution  ol  their 
Maker,  which  our  first  parents  in  innocency 
did  not  liiink  themselves  too  pure  for.  Learn 
hence,  \.  'J'hat  divine  institution  is  sufficient 
to  render  any  state  or  condition  of  lile  hon- 
ourable, and  consequently  the  slate  of  mar- 
riage. 2.  That  which  is  honourable  by  di- 
vine institution,  may  be  rendered  abomina- 
ble by  the  miscarriages  of  men.  3.  That  it 
is  an  horrid  contempt  of  the  authority  of 
God,  and  a  bold  usurpation  over  the  con- 
sciences of  men,  to  forbid  the  slate  of  mar- 
riage unto  any,  which  God  has  made  hon- 
ourable among  all.  Next  to  the  state  of  mar- 
riage, the  apostle  adds  the  duty  of  that  slate, 
the  bed  undefikd,  in  oppsition  to  the  de- 
filed bed  of  whoremongers  and  adulterers, 
and  the  preservation  of  marriage  duiies  with- 
in  their  due  bounds. 

— But  whoremongers  and  adulter- 
ers God  will  judge. 

Having  exhorted  to  conjugal  purity  and 
chastity  in  the  former  part  of  the  verse,  he 
adds  a  very  cogent  reason  and  forcible  mo- 
tive to  it  in  the  latter  words,  because  •whore- 
mongers and  adulterers  God  -will  judge  ; 
that  is,  all  persons  who  in  a  single  state  of 
life  do  know  one  another  carnally,  without 
a  marriage  vow  or  covenant  between  them  ; 
if  both  parties  be  single,  their  filthiness  is 
called  fornication  ;  if  either  of  them  be  mar- 
ried, adultery :  neither  of  them  shall  escape 
the  judgment  of  God  ;  that  is,  temporal 
punishment  in  this  life,  and  eternal  damna- 
tion in  the  next.  Learn  hence.  That  what- 
ever light  thoughts  mea  have  of  the  sin  of 
uncleanness,  yet  we  are  assured  it  dolh  in 
its  own  nature  deserve  eternal  condemnation, 
and  such  as  live  and  die  impenitently  in  if, 
shall  certainly  perish  for  it ;  and  if  so,  then 
all  occasions  of  and  all  temptations  leading 
to,  those  sins,  are  to  be  avoided,  as  we  love 
our  souls  :  for  of  all  sinners,  those  who  have 
habitually  given  up  themselves  to  the  lusts 
of  the  flesh,  are  most  rarely  and  difficultly 
brought  to  repentance. 

5  Let  your  conversation  be  with- 
out covetousness ;  and  be  content 
with  such  thinss  as  ye  have.  For  he 
hath  said,  [  will  never  leave  tlicc,  nor 


HEBREWS. 


Chap.  XIH, 


forsake  thee.  6  So  that  we  may 
boldly  say.  The  Lord  is  my  helper, 
and  I  will  not  fear  what  man  shall 
do  unto  me. 

Observe   here,  A  dehortation,  or  nega- 
tive precept,   Let    your  conversation    be 
•without  coveiousness.      By  conversation 
we  are  first  to   undersland  the  disposition 
of  the  mind,  then  liie  actions  of  the  hfe  ; 
both  ought  to   be  freed  from  ail  inordinate 
love  to,  and  endeavours  after,  more  of  this 
world  tlian  God  is  pleased  to  give  unto  us. 
By  covetousness,  we  are  not  to  understand, 
as  if  a  provident  and  prudential  care  for 
the  things  of  this  life  were  forbidden,  or  as 
if  all  endeavours  to  maintain  our  right  to 
what  God  has  given  us  were  unlawful ;  but 
by  coveiousness,  is  meant  an  eager  and  an 
insatiable   desire  after,   accompanied  with 
restless  and  unwearied  endeavours  for,  the 
things  of  this  life,  proceeding  from  an  un- 
due valuation   of  them,  and   an  inordinate 
love  unto  them.      Learn  hence,  That  as 
all  sin   in  general,  so  covetousness  in   par- 
ticular, is  inconsistent  with  a  christian  con- 
versation, according  to  the  gospel.     No  sin 
at  this  day  doth  more  stain  the  glory  of 
Christianity  than  this  doth.     Alas!  the  pro- 
fligate  lives  of  debauched    persons,  their 
blasphemies,  adulteries,  drunkenness,   and 
such  like,  do  not  half  the  mischief  to  reli- 
gion which  this  sin  doth,  because  the  per- 
sons guilty  of  if  pretend  to  religion,  which 
the  other   concern    not   themselves    with. 
Observe,  2.  A  positive  injunction.  Be  con- 
tent  with    those    things    that  ye    have. 
Contentment  is   a  gracious   disposition  of 
mind,  whereby  the  christian  rests  satisfied 
with  that  portion  of  the  good  things  of  this 
life  which  the  wisdom  of  God  assigns  him, 
without  complaining  of   the  little   which 
God  gives  to  him,  or  envying  the  much 
which  God  bestows  on  others.     Yet  know, 
that  contentment  with  what  we  have,  is  not 
inconsistent  with,  nor  exclusive  of,  an  in- 
dustrious diligence,  and  an   honest  mode- 
rale  care  to  increase  what  we  have,  for  our- 
selves and  families  ;  honest  industry  is  the 
command  of  God,  and  he  has  given  us  six 
days  in  seven  for  the  exercise  of  it :  but  it 
is  utterly  exclusive  of  all  covetous  desires, 
of  all  anxious  cares,  of  all  priding  ourselves 
in,   and   boasting   of,    what  we  have   re- 
ceived, contemning  and  despising  others,  a 
vanity  which  men  of  weak  minds  only  are 
guilty  of.     Observe,  3.  The   argument  to 
enforce  the  duty  :  Vor  he  hath  said,  I  xvill 
never  leave  thee,  nor  forsake  thee.     The 


words  are  a  promise,  a  promise  of  God,  a 
promise  of  his  presence  and  providence  to 
assure  us  of  both,  and  that  he  never  will 
leave  us.  He  uses  five  negatives,  J  ifi/l 
not  leave  thee,  I  will  not,  I  will  not,  I 
will  not  forsake  thee.  Where  note.  That 
the  vehemency  of  the  expression,  by  the 
multiplication  of  the  negative  particles,  is 
both  an  effect  of  divine  condescension,  and 
gives  the  utmost  security  to  the  faith  of  be- 
lievers, that  God  will  be  present  with  them 
and  comfortably  provide  for  them  ;  so  that 
the  words  are  a  strong  reason  to  dehort 
from  covetousness,  and  to  exhort  to  con- 
tenledness  ;  for  having  God  present  with  us, 
to  take  care  of,  and  provide  tor  us,  we  have 
all  things  in  him,  and  a  promise  from  him, 
that  we  shall  not  want  any  thing  that  is 
good  and  needful  for  us  ;  only  we  must  al- 
low God  this  liberty,  and  give  him  leave 
to  judge  what  is  needful,  and  when  it  is 
needful.  Observe,  4.  That  though  the 
foregoing  promise  is  made  to  Joshua,  yet  the 
aposlle  applies  it  to  all  believers,  and  draws 
comfort  from  it :  We  may  boldly  say,  the 
Lord  is  my  helper.  Here  note.  That 
wiialsoever  promise  is  made  in  particular 
to  any  one  believer,  if  there  be  not  some 
special  reason  which  confines  and  ties  it  to 
his  person,  every  believer  may  apply  it  to 
himself.  This  promise  which  God  made 
particularly  to  Joshua  for  his  support,  under 
that  great  difficulty  in  conquering  the  land 
oi' Canaan,  the  apostle  here  applies  to  the 
case  and  state  of  particular  believers:  We 
may  therefore  boldly  say,  &c.  believers 
have  the  same  grounds  that  he  had,  may 
use  the  same  confidence  that  he  did,  though 
our  circumstances  and  his  are  not  the  same. 
All  the  promises  of  God's  gracious  presence 
made  to  the  prophets  and  apostles  of  old,  all 
believers  may  apply  to  themselves  in  their 
suffering  state  :   We  may  boldly  say,  &c. 

7  Remember  them  which  have  the 
rule  over  you,  who  have  spoken  unto 
you  the  word  of  God  :  whose  faith 
follow,  considering  the  end  of  their 
conversation  : 

The  next  duty  recommended  to  them,  is 
respect  to  the  spiritual  guides  and  ecclesias- 
tical governors,  whom  God  by  death  or 
persecution  at  any  time  removes  from  them, 
and  that  is,  to  preserve  their  memory  fresh 
amongst  them  as  a  precious  treasure  :  He- 
member  them  that  have  the  rule  over  you. 
Secondly,  To  propound  their  holy  conver- 
sation to  their  daily  view,  in  a  christian 


Chap.  XIII 


HEBREWS. 


G(J9 


imitation  of  those  evangelical  graces  and 
moral  virtues  which  were  so  orient  and  ex- 
emplary in  their  rulers'  lives.  Learn  hence, 
1.  That  it  ought  to  be  tlie  care  of  the 
church's  guides  to  set  before  their  people, 
and  leave  behmd  them,  such  an  example  of 
faith  and  holiness,  as  tliat  it  n)ay  be  the  duty 
of  the  church  to  remember  them,  and  fol- 
low their  example.  Learn,  '2.  That  it  is 
the  standing  duty  of  that  people  whom  God 
hath  honoured  with  the  enjoyment  of  a 
spiritual  guide  and  ruler,  perseveringly  to 
follow  their  faitii  in  the  soundness  of  it,  and 
in  the  stedfastness  of  faith  ;  and  to  imitate 
their  conversation,  by  exemplifying  those 
evangelical  graces  and  christian  virtues, 
which  did  so  oriently  shine  forth  in  the  lives 
of  their  ministers. 

8  Jesus  Christ,  the  same  yester- 
day, and  to-day,  and  for  ever. 

These  words  may  be  understood  three 
ways  ;  with  respect  to  the  person  of  Christ, 
to  the  office  of  Christ,  and  to  the  doctrine 
of  Christ.  1.  With  respect  to  the  person 
of  Christ,  he  is  eternal  and  immutable  in 
every  state  of  the  church,  and  in  every 
condition  of  believers  he  is  the  same,  and 
always  will  be  the  same  in  his  divine  per- 
son ;  he  is,  ever  was,  and  ever  will  be,  all 
in  all  unto  his  church.  2.  He  is  t/ie  same 
i/csterdaj/f  to-day,  and  for  ever  :  not  only 
in  respect  of  his  person,  but  in  regard  of  his 
office.  The  virtue  of  the  legal  sacrifice  ex- 
pired with  the  otTering,  but  the  precious  ob- 
lation of  Christ  hath  an  everlasting  efficacy 
to  obtain  full  pardon  for  believers  ;  his 
blood  is  as  powerful  to  propitiate  God, 
as  if  it  were  this  day  shed  upon  the  cross. 
3.  He  is  the  same  yesterday,  to-day,  and 
for  ever  ;  in  regard  of  his  doctrine,  that 
remains  unchangeable  and  irrevocable. 
The  gospel  is  the  last  revelation  of  the  mind 
of  God,  made  known  by  Jesus  Christ,  that 
ever  will  be  laid  before  the  world  :  such 
therefore  as  reject  him  and  his  doctrine,  re- 
ject the  last  remedy,  the  only  remedy,  and 
must  needs  perish,  without  any  possibility 
of  recovery.  Learn  from  the  whole,  that 
our  Lord  Jesus  Christ  was  from  the  begin- 
ning of  the  world  the  immutable  object  of 
his  church's  faith  ;  and  the  consideration  of 
Jesus  Christ  in  his  eternity,  immutability, 
and  all-sufficiency  of  his  power,  as  he  is  al- 
ways the  same,  is  the  great  encouragement 
of  believers  in  the  profession  of  their  faith, 
and  a  mighty  support  under  all  the  diffi- 
culties they  meet   with  upon   the  account 


thereof :  Jesus  Christ,  the  same  yesterday, 
to-day,  and  fur  ever. 

9  Be  not  carried  about  with  di- 
vers and  strange  doctrines  : — 

There  is  an  inference  in  these  words  from 
what  was  asserted  in  the  former,  concern- 
ing the  immutability  of  Christ  and  his  doc- 
trine ;  namely,  thus  ;  Seeing  that  the  doc- 
trine of  Christ  taught  by  the  apostles  is  as 
Christ  himself,  the  same  yesterday,  today, 
and  for  ever,  there  the  apostle  dehorts  them 
from  being  carried  about  with  divers  and 
strange  doctrines  :  that  is,  in  short,  the 
doctrines  of  those  that  mingled  Judaism  and 
Christianity  together  by  cleaving  to  the  le- 
gal observation.  Note  here.  The  nature 
of  the  false  doctrines,  and  what  efficacy  they 
have  upon  the  minds  of  men  ;  in  them- 
selves tiiuy  are  light  and  vain  like  the  wind, 
tossing  men  up  and  down  as  the  wind  and 
the  waves  do  the  ship  that  wants  ballast, 
turning  them  out  of  their  course,  and  en- 
dangering their  destruction  ;  therefore  says 
the  apostle.  Take  heed  that  ye  be  not  car- 
ried about  with  divers  and  strange  doc- 
trines. 

— For  it  is  a  good  thing  that  the 
heart  be  established  with  grace  ; 
not  with  meats,  which  have  not  pro- 
fited them  that  liave  been  occupied 
therein. 

By  }neats  here,  understand  disputes  and 
controversies  about  the  differences  of  meats  ; 
by  grace,  understand  the  doctrine  of  the 
gospel,  and  the  sanctifying  grace  of  the  Holy 
Spirit,  which  fixes  and  establishes  the  heart, 
and  keeps  the  christian  steady  and  stedfast. 
Learn  hence,  That  it  is  far  better  to  have 
the  heart  filled  with  divine  grace,  than  the 
head  with  disputes  and  controversies  in  re- 
ligion ;  It  is  good  that  the  heart  be  esta- 
blished with  grace,  and  not  with  meats. 
The  reason  is  added.  They  have  not  profil- 
ed them  that  are  occupied  therein ;  that 
is,  to  observe  the  doctrine  concerning  a 
religious  distinction  of  meats,  since  the  gos- 
pel has  been  entertained,  is  altogether  un- 
profitable and  unavailable:  yea,  meats  of 
themselves  profited  not  those  who  observed 
them,  even  whilst  the  institutions  concern- 
ing them  were  in  force.  Learn  hence. 
That  those  who  decline  from  the  grace  of 
God,  as  the  only  mean  to  establish  their 
hearts  in  peace  with  him,  do  labour  in  that 
whereby  they  shall  receive  no  advantage. 


670 


HEBREWS. 


Chap.  XIII. 


10  We  have  an  altar,  whereof 
they  nave  no  right  to  eat  which 
serve  the  tabernacle. 

These  words  are  brought  in  as  a  farther 
reason  why  thechristian  Hebrews  should  not 
return  to  Judaism,  or  any  other  doctrine 
different  from  the  gospel  of  Christ :  We 
christians,  says  the  apostle,  have  an  altar  : 
that  is,  a  sacrifice,  a  priest  offered  upon, 
and  sanctified  by,  the  altar  of  the  cross. 
Note  here,  that  the  church  of  Christ  under 
the  New  Testament  has  its  altar,  as  well  as 
the  Old-Testament  dispensation  had  theirs. 
Tiie  altar  which  we  have,  is  Christ  alone 
and  his  sacrifice  ;  for  he  was  both  priest, 
altar,  and  sacrifice,  all  himself,  and  still 
continueth  so  to  be.  Note,  2.  That  this 
altar,  is  every  way  sufficient  in  itself  for 
the  ends  of  an  altar ;  and  therefore  the  in- 
troduction of  any  other  sacrifice  requiring 
a  material  altar,  is  derogatory  to  the  sacri- 
fice of  Christ,  and  exclusive  of  him  from 
being  an  altar.  Observe  next.  The  persons 
excluded  from  having  any  right  unto,  or 
expectation  of  benefit  by,  this  altar,  namely, 
such  as  serve  the  tabernacle :  that  is,  such 
as  cleave  still  to  the  worship  appointed  for 
the  Jewish  tabernacle,  and  adhere  to  the 
Mosaical  observations.  They  have  no  right 
to  this  altar  by  any  divine  institution,  no 
right  by  virtue  of  their  ofl[ice  and  relation 
to  the  tabernacle.  Learn  hence.  That  all 
privileges,  of  what  nature  soever,  without 
a  participation  of  Christ,  as  the  altar  and  sa- 
crifice of  his  church,  are  of  no  advantage  to 
fhem  that  enjoy  them;  We  have  an  altar, 
•whereof  thev  have  no  right  to  eat  xoho 
serve  the  tabernacle. 

11  For  the  bodies  of  those  beasts, 
whose  blood  is  brought  into  the 
sanctuary  hv  the  high-priest  for  sin, 
are  burned  without  the  camp.  12 
Wherefore  Jesus  also,  that  he  might 
sanctify  the  people  with  his  own 
blood,  suffered  without  the  gate. 
13  Let  us  go  forth  therefore  unto 
him  without  the  camp,  bearing  his 
reproach  : 

As  if  the  apostle  had  said, "  As  the  beasts 
slain  for  atonement,  whose  blood  was 
brought  into  the  sanctuary,  were  not  to  be 
eattn  by  the  priest,  but  burnt  without  the 
bounds  of  the  camp  of  Israel ;  in  like  man- 
ner Christ,  when  he  was  to  h&  offered  up, 
to  sanctify  the  people  with  his  own  blood, 


went  without  the  gates  of  Jerusalem  to  suf- 
fer ;  signifying,  that  as  they  rejected  him 
as  unworthy  to  live  with  them,  so  he  de- 
parted from  them  and  their  political  and 
legal  state.  Accordingly,  Let  us  go  forth 
unto  him  without  the  camp  ;  that  is,  let 
us  go  unto  him  from  the  Jewish  state  and 
ceremonial  law,  bearing  his  reproach  of 
the  cross,  wnich  must  be  expected  by  us." 
Observe  here.  That  Jesus  Christ  in  his  suf- 
fering did  offer  himself  unto  God  ;  that  the 
end  of  his  offering  was  to  sanctify  the  peo- 
ple :  this  he  designed,  and  this  he  accom- 
plished by  his  o-wn  blood,  so  called  empha- 
tically, partly  in  opposition  to  the  sacrifice 
of  the  high-priest,  which  was  the  blood  of 
bulls,  and  not  their  o-wn  :  and  partly  to 
testify  what  our  sanctification  cost  Christ, 
even  his  o-wn  blood.  Observe  farther.  The 
circumstance  of  place  where  our  Lord  suf- 
fered, it  was  -without  the  gate  of  the  city 
of  Jerusalem  ;  intimating,  that  he  had  now 
finally  left  the  city  and  church  of  the  Jews, 
and  accordingly  he  denounced  their  de- 
struction as  he  went  out  of  the  gate,  Luke 
xxiii.  28,  29,  30.  And  by  thus  turning 
his  back  upon  the  temple,  he  plainly  show- 
ed, that  he  had  now  put  an  end  to  all  sacri- 
ficing in  the  temple,  as  unto  divine  accept- 
ation ;  and  by  going  out  of  the  gate,  he 
declared  that  his  sacrifice,  and  the  benefits 
of  it,  were  not  included  in  the  church  of 
the  Jews,  but  equally  extended  unto  the 
whole  world  ;  and  by  going  out  of  the 
city  as  a  malefactor,  and  dying  an  accursed 
death,  he  plainly  declared  that  he  died  a 
sin-offering:  that  his  death  was  a  punish- 
ment for  sin.  Observe,  lastly.  Our  duty  to 
go  forth  to  him  without  the  camp ;  this 
implies  a  relinquishing  of  all  the  privileges 
of  the  temple  and  city.  1.  A  turning  our 
backs  eternally  upon  all  Jewish  observations. 
2.  An  acceptance  of  the  merit  of  his  sacri- 
fice. 3.  The  owning  of  Christ  under  all 
that  reproach  and  contempt  that  was  cast 
upon  him  in  his  suffering  without  the  gate, 
and  not  being  ashamed  of  his  cross.  4.  In 
our  conformity  to  him  in  self-denial  and 
suffering  ;  all  which  are  comprised  in  his 
apostolical  exhortation,  Jjct  us  go  forth  to 
him  -without  the  camp,  bearing  his  re- 
proach. The  sum  is  this,  "  That  we  must 
leave  all  to  go  forth  to  a  crucified  Saviour; 
and  if  we  resolve  so  to  do,  we  must  expect 
and  prepare  to  meet  with  all  sorts  of  re- 
proaches." 

14  For  here  have  we  no  continu- 
ing city,  but  we  seek  one  to  come. 


Clu 


Xlll. 


HEBREWS. 


GTi 


These  words  may  be  considered  either  re- 
latively or  absolutely  :  consider  them  with 
relation  to  the  context,  and  their  sense  is  this: 
"  How  cheertuily  ought  believers,  according 
to  the  advice  in  the  torrgoing  verse,  to  go 
^orl/i  to  C/trist  wit/iout  the  camp,  Searing 
his  reproach,  when  they  consider  their  pre- 
sent stale  and  condition,  that  they  have  no 
city  here  below,  tliat  was  now  the  seat  of 
divine  worship,  whereunto  it  was  confined, 
as  the  Jews  had  at  Jerusalem  before  the  abo- 
lishment of  their  ceremonial  worship;  but 
tliey  seek  one  to  come,  even  the  heavenly 
Jerusalem,  where  they  shall  worship  God  in 
his  temple  day  and  night  ?"  Consider  the 
words  absolutely  in  themselves,  and  two 
things  seem  to  be  intended  and  designed  by 
them  :  ].  That  our  condition  in  this  world 
is  very  uncertain  and  unsettled.  We  have 
710  continuing  city  here.  2.  It  implies  a 
tendency  to  a  future  settling,  and  the  hopes 
and  expectations  we  have  of  a  happier  con- 
dition, into  which  we  shall  enter  when  we 
go  out  of  this  world.  Learn  hence,  l.That 
the  world  never  did,  nor  ever  will,  give  a 
state  of  satisfactory  rest  unto  believers; 
it  will  not  afford  them  a  city  of  rest,  hardly 
a  place  of  refuge ;  they  must  therefore  arise 
and  depart,  for  this  is  not  their  rest.  Learn, 
2.  That  as  God  has  prepared  a  city  of  rest 
for  believers,  so  it  is  their  duty  to  seek  and 
secure  if,  and  continually  endeavour  the  at- 
tainment of  it,  in  the  way  of  his  own  ap- 
pointment :  We  have  not,  but  we  seek. 

15  By  him  therefore  let  us  offer 
the  sacrifice  of  praise  to  God  con- 
tinually, that  is,  the  fruit  of  o?<r  lips, 
giving  thanks  to  his  name.  IG  But 
to  do  good,  and  to  communicate, 
forget  not ;  for  with  such  sacrifices 
God  is  well  pleased. 

Our  apostle  having,  at  the  tenth  verse, 
declared,  that  we  christians  have  an  altar,  to 
wit,  Jesus  Christ ;  here  we  are  directed  to 
offer  a  sacrifice,  without  which  an  altar  is  of 
no  use :  By  him  let  us  offer  the  sacrifice 
of  praise  to  God  continually.  Where  note, 
L  Christians  are  to  offer  a  sacrifice  to  God, 
and  to  none  but  God  ;  no  creature,  angel, 
or  saint,  has  any  part  in  if.  Praise  them 
we  may  ;  but  offer  a  sacrifice  of  prayer  or 
praise  to  them  we  may  not.  Note,  2.  That 
the  christian  sacrifice,  which  he  presents  to 
God,  and  none  but  him,  is  not  propitiatory, 
but  gratulatory  ;  a  sacrifice  of  praise.  We 
pretend  to  no  expiation  of  sin,  we  owe  that 
to  a  better  sacrifice.     What  we  offer  is  the 


fruit  of  our  lips,  not  the  fruit  of  our  fields,  or 
of  our  flocks,  but  of  such  lips  as  confess  to 
his  name.  Note,  3.  The  time  when,  and 
the  persons  by  whom,  this  sacrifice  of  praise 
is  to  be  offered  to  God,  and  tliat  is  continu- 
ally, coaslantly,  morning  and  evening ; 
not  putting  almighty  God  oflfwith  less  under 
the  gospel,  than  the  Jews  ofltred  to  him 
under  the  law,  which  was  the  morning  and 
evening  sacrifice,  and  all  this  by  Christ ; 
By  him  let  us  offer,hy  him  who  is  our  peace 
may  we  find  access.  It  is  his  merit  and 
mediation  that  crowns  our  sacrifices,  and  ob- 
tains acceptance  for  it.  Note,  4.  Another 
sacrifice  especially  recommended  to  our  care, 
as  exceeding  acceptable  and  well-pleasing 
unto  God,  and  that  is  the  sacrifice  of  alms- 
giving, beneficence,  and  bounty,  doing 
all  the  good  we  can,  and  communicating  to 
the  relief  of  such  as  want :  But  to  do  good, 
&c.  As  if  the  apostle  had  said,  "  Take  heed 
you  do  not  put  God  off"  with  the  fruit  of 
your  lips,  the  prayers  and  praises  which 
cost  you  little  ;  but  now  he  calls  for  the  la- 
bour of  your  hands,  and  for  a  part  to  be 
given  to  him  in  his  poor  members,  of  wbai 
he  has  given  to  you,  therefore,  be  sure  you 
forget  not  to  do  good  and  communicate, yb/ 
with  such  sacrijices  God  is  well  pleased, 
with  none  better  pleased  than  this,  pleased 
with  none  without  this."  Intimating,  .. 
That  it  is  dangerous  to  the  souls  of  men, 
when  attendance  unto  one  duty  is  abused, 
to  countenance  the  neglect  of  others  :  when 
men  give  God  daily  sacrifice  of  prayer  and 
praise,  but  withhold  from  him  in  his  mem- 
bersthesacrificeof  almsgiving,  they  give  him 
the  fruit  of  their  lips,  which  cost  them 
nothing ;  but  to  do  good  and  communicate, 
which  will  cost  them  something,  this  they 
forget.  2.  That  such  works  and  duties  as 
are  peculiaily  useful  to  men,  aie  peculiarly 
acceptable  unto  God  :  With  such  sacrijices 
God  is  well  pleased. 

17  Obey  them  that  have  the  rule 
over  you,  and  submit  yourselves: 
for  they  watch  for  your  souls,  as  they 
that  must  give  account :  that  they 
may  do  it  with  joy,  and  not  with 
grief:  for  that  is  unprofitable  for 
you. 

Two  things  are  here  observable:  1.  The 
minister's  duty  towards  his  people.  2.  The 
peoples  duty  towards  tlieir  ministers.  In 
the  former,  note,  1.  The  duty  required.  To 
rule,  to  watch.  God  makes  the  bishops 
and  pastors  of  his  church  here  guiding  rulers 


67'J 


in  the  church  affairs  ;  they  rule  not  with 
rigour,  but  with  lenity  and  benignity  ;  they 
watch  over  them,  that  they  may  guide  and 
lead  them  with  rational  guidance  and  con- 
duct. Note,  2.  The  subject  of  this  ruling 
power  and  authorily  ;  it  is  not  over  their 
estates,  but  their  persons,  particularly  and 
principally  their  souls.  They  xualch  for 
your  souls ;  as  Jacob  watched  over  La- 
ban's,  so  do  the  ministers  watch  over 
Christ's  flock  by  day  and  night.  Note,  3, 
The  great  engagement  and  obligation  that 
lies  upon  them  thus  to  rule,  and  thus  to 
•watch  :  They  must  give  an  account,  that 
is,  of  their  work  and  office,  of  their  duty 
and  discharge  :  there  is  a  great  shepherd,  a 
chief  shepherd,  as  Christ  is  called  the  prince 
of  shepherds,  to  whom  all  inferior  shep- 
herds must  give  an  account  of  their  office, 
of  their  work,  and  of  the  flock  committed 
lo  their  charge.  Note,  4.  The  different 
accounts  that  will  be  given  by  the  minis- 
ters of  God  at  the  great  day,  some  with  joy, 
others  with  grief.  It  is  matter  of  the  great- 
est joy  to  us  when  we  find  any  souls  thriv- 
ing under  our  ministry,  and  blessing  God 
for  the  benefit  they  find  by  it  ;  but,  on 
the  other  hand,  the  sadness  of  our  hearts 
under  the  barrenness  and  unprofitableness 
of  many  under  our  ministerial  labours,  is 
not  easily  to  be  expressed.  O  God  !  with 
what  sighing,  with  what  groaning,  with 
what  inward  heaviness  and  mourning,  our 
accounts  unto  Christ  are  now  given  and 
accompanied,  thou  only  knowest,  and  wilt 
make  manifest  at  the  great  day  !  Observe, 
2.  The  people's  duty  declared  with  refe- 
rence to  their  spiritual  guides  and  rulers, 
and  that  is,  to  obey  them,  and  submit  them- 
selves. Obey  them  that  rule  over  you, 
and  sub tn it  yourselves  ;  obey  I hoir  doc- 
trine, and  submit  to  their  discipline,  but 
neither  with  a  blind  and  implicit  obedience. 
Obey  their  doctrine,  teaching  you  all 
things,  whatsoever  Christ  has  commanded 
them  ;  and  submit  to  their  rule  whilst  it 
is  exercised  in  the  name  of  Chri'^t,  and 
according  to  his  institution.  Learn  hence, 
1.  That  the  Lord  Jesus  Christ,  as  supreme 
head  of  his  church,  has  ordered  and  or- 
dained that  there  shall  be  officers  of  his 
church,  to  guide  and  teach,  lo  rule  and 
watch  over  it,  to  the  end  of  the  world. 
Learn,  2.  That  due  obedience  of  the 
church  in  all  its  members  unto  the  rulers 
of  it,  in  the  discharge  of  their  office  and 
duty,  is  the  best  means  of  its  edification, 
and  an  happy  cause  of  order  and  peace  in 
the  whole  body.     Obey  them,  Sfc, 


HEBREWS.  Chap.  XIH 

18  Pray  for  us  :  We  trust  we  have 
a  good  conscience,  in  all  things 
willing  to  live  honestly.  19  But  T 
beseech  you  the  rather  to  do  this, 
that  I  may  be  restored  to  you  the 
sooner. 

In  these  words  observe,  1.  A  request 
made  by  the  apostle  to  thtse  Hebrews  for 
prayer,  Pray  for  us.  The  prayers  of  the 
meanest  saints  may  be  useful  to  the  greatest 
aposlles,  both  with  respect  to  their  persons, 
and  the  discharge  of  their  office.  Observe, 
2.  The  ground  which  gave  him  confidence 
to  ask  their  prayers,  and  assurance  that  he 
should  receive  them  ;  We  trust  we  have  a 
good  conscience  in  all  things.  Behold 
here  with  what  modesty  and  humility  the 
apostle  speaks  of  himself,  even  in  things  of 
which  he  had  the  highest  and  fullest  assur- 
ance :  We  trust  we  have  a  good  con- 
science in  all  things.  Quest.  What  is  a 
good  conscience  ?  Ans.  A  good  conscience 
IS  a  conscience  enlightened  by  the  word  of 
God,  a  conscience  awakened  by  the  Spirit 
of  God,  a  conscience  purified  and  pacified 
by  the  blood  of  Christ,  a  conscience  uni- 
versally tender  of  all  God's  commands. 
Observe,  3.  The  testimony  given  of  his 
having  a  good  conscience.  Willing  in  all 
things  to  live  honestly  ;  a  resolution  and 
will,  accompanied  with  constant  endea- 
vours to  live  honestly,  is  a  fruit  and  evi- 
dence of  a  good  conscience  :  the  word 
willing  denotes  readiness,  resolution,  and 
endeavour.  Observe,  4.  How  he  presses 
for  an  interest  in  their  prayers,  with  respect 
to  his  present  circumstances,  and  his  design 
of  coming  to  them;  I  beseech  you  the 
rather,  S^c. 

20  Now  the  God  of  peace,  that 
brought  again  from  the  dead  orur 
Lord  Jesus,  that  great  Shepherd  of 
the  sheep,  through  the  blood  of  the 
everlasting  covenant,  21  Make 
you  perfect  in  every  good  work  to 
do  his  will,  working  in  you  that 
which  is  well-pleasing  in  his  sight, 
through  Jesus  Christ  ;  to  \\'hom  be 
glory  for  ever  and  ever.     Amen. 

Our  apostle  having  in  the  former  verse 
desired  their  prayers  for  him,  in  this  verse 
he  adds  thereunto  his  own  prayer  for  them, 
a  most  glorious  and  excellent  prayer,  in- 
closing the  whole  mystery  of  divine  grace 


Chap.  XIII. 


HEBREWS. 


673 


in  its  original,  and  the  way  of  its  communi- 
cation by  Jesus  Christ,  a  prayer  evidently 
proceedmg  from  a  spirit  full  of  faith  and  love. 
Observe  here,  1.  The  title  assigned  and  given 
to  God,  The  God  of  peace.  But  wliy  the 
God  of  peace,  rather  tiian  the  God  of  power, 
or  the  God  of  grace,  or  the  God  of  glory  ? 
Because  the  divine  power  was  not  put  forlli 
in  raising  Christ  from  the  dead  till  God  was 
pacified.  Justice  incensed  exposed  him  to 
death  ;  but  justice  appeased  freed  him  from 
the  dead.  Observe,  2.  The  titles  assigned 
and  given  to  Christ,  and  they  seem  to  ex- 
press  his  threefold  office :  of  a  Prophet,  in 
that  he  styles  him  the  great  Shepherd  of 
the  sheep  :  of  a  Priest,  that  he  is  said  to  be 
brought  again  from  the  dead,  by  the 
blood  of  the  everlasting  cotenant :  and  of 
a  King,  in  that  he  is  styled  our  Lord  Jesus 
Christ.  Note,  Christ  is  a  shepherd,  that 
great  shepherd  of  the  sheep  ;  a  sheplierd,  be- 
cause as  a  shepherd  he  rules  and  governs  his 
people,  as  a  shepherd  he  leads  them  by  his 
heavenly  doctrine  and  instructive  example, 
as  a  shepherd,  he  feeds  them  with  his  word, 
yea,  wiih  his  precious  body  and  blood ;  he 
is  styled  not  the,  but  that  Shepherd,  name- 
ly, that  was  promised  of  old,  the  object  and 
the  hope  of  the  church  from  the  beginning  ; 
and  that  great  Shepherd,  because  great  in 
his  person,  great  in  his  power,  great  in  his 
undertaking,  great  in  his  glory  and  exaltation, 
above  the  whole  creation ;  and  the  great 
Shepherd  of  the  sheep,  because  they  are 
his  own,  a  little  flock  in  the  midst  of  wolves, 
which  could  never  be  preserved,  were  it  not 
by  the  power  and  care  of  this  great  Shep- 
herd. Observe,  3.  The  work  assigned  to 
God  as  a  God  of  peace,  he  brought  again 
from  the  dead  our  Lord  Jesus  Christ — 
Christ  is  said  to  raise  himself  in  regard  of 
immediate  efficiency,  but  God  the  Father  is 
said  to  raise  him  in  regard  of  sovereign  au- 
thority. God  the  Father,  to  whose  justice 
the  debt  was  due,  by  letting  Christ  out  of 
the  prison  of  the  grave,  acknowledged  him- 
self satisfied  ;  the  God  of  peace,  to  evidence 
that  peace  was  now  perfectly  made,  brought 
Christ  again  from  the  dead.  But  how  did 
he  do  this  ?  It  is  answered,  Bj/  the  blood 


of  the  etcrlasting  covenant,  that  is, 
by  the  blood  of  Christ  himself,  which  ra- 
tified and  confirmed  the  covenant.  Observe, 
4.  The  things  prayed  for:  1.  Perfection  in 
every  good  work,  to  do  the  will  of  God  !  it 
is  not  an  absolute  perfection  that  is  here  in- 
fended,  but  a  readiness  to  every  good  work, 
or  duty  of  obedience.  2.  2'o  ivork  in  them 
that  xahich  is  laeUpleasing  in  his  sight ; 
by  this  understand  the  actual,  gracious  per- 
formance of  every  known  duly.  Note,  That 
the  efiicacy  and  actual  efficiency  of  divine 
grace,  in  and  unto  every  act  of  obedience  and 
duty,  is  here  prayed  for,  and  relied  upon. 
Observe,  lastly,  A  doxology,  or  ascription 
of  all  glory  to  Christ,  To  whom  be  glory, 
&c.  All  grace  is  from  him,  and  therefore 
all  glory  to  be  ascribed  to  him.  The  whole 
dispensation  of  grace  will  issue  in  the  eternal 
glory  of  Jesus  Christ. 

22  And  I  beseech  you,  brethren, 
suffer  the  word  of  exhortation  :  for 
I  have  written  a  letter  unto  you  in 
few  words.  23  Know  ye  that  our 
brother  Timothy  is  set  at  liberty  ; 
with  whom,  if  he  come  shortly,  I 
will  see  yor.  24  Salute  all  them 
that  have  the  rule  over  you,  and  all 
the  saints.  They  of  Italy  salute  you. 
25  Grace  be  with  you  all.     Amen. 

Our  apostle  had  shut  up  and  closed  his 
epistle  before;  he  adds  these  verses  by  way 
of  postscript.  Now  he  begs  of  them  kindly 
to  accept,  and  wisely  to  improve,  the  ex- 
hortations given  them  in  this  epistle,  wherein 
he  had  handled  many  weighty  matters  in 
few  words.  He  lets  them  know  that  Timo- 
thy was  set  at  liberty,  and  probably  gone 
forth  to  preach  the  gospel,  with  whom,  if 
he  returned  shortly,  he  hoped  to  come  unto 
them,  being  desirous  to  see  them.  And  thus 
with  salutations  to  them  all  in  general,  and 
to  church  governors  in  particular,  both  from 
himself  and  the  christians  in  Italy,  he  wishes 
them  an  increase  of  all  grace,  and  an  abun- 
dant sense  of  the  love  and  favour  of  God  in 
Christ,  saying,  Grace  be  with  you  all. 
Amen. 


Vol.  II. 


2  X 


THE    GENERAL    EPISTLE    OF 


St.   J  A  »I  E  S, 


The  Epistle  of  St.  James,  togetlierwith  the  six  followiog  Epistles,  have  gone  under  the  name  of  Catholic 
Epistles  for  many  ages,  because,  say  some,  they  were  not  written  to  a  particular  city  or  country,  as  most 
of  St.  Paul's  Epistles  were,  but  to  all  the  christian  Jews  abroad,  dispersed  into  several  countries  through- 
out the  world,  whose  suffering  condition  rendered  the  consolation  which  this  Epistle  aflFords  very  need- 
ful and  necessary,  as  being  greatly  supporting.         ,         ,,    ,   ,  ,      ,  _,  T      J.    V     .U        .1 

The  author  and  penman  of  it  was  St.  James,  commonly  called  James  the  Less,  and  our  Lord  s  brother,  the 
son  of  Alpheus,  styled  also  James  the  Just,  and  bisHop  of  Jerusalem  ;  consequently  its  authority  cannot 
reasonably  be  questioned. 

The  design  of  the  Epistle  is,  first,  to  establish  the  christian  Jews  in  a  well-ordered  religious  course  of  life, 
and  to  "fortify  them  against  suffering  from  the  unbelieving  Jews :  Secondly,  to  correct  a  pernicious  error 
about  the  sufficiency  of  a  naked  faith,  and  empty  profession  without  practice,  &c.  which  sprung  from  a 
misunderstanding  and  abuse  of  the  way  of  justification  by  faith  ;  the  design  of  St.  Paul  in  Ep.  Rom.  (of 
which  we  have  the  same  in  Acts  iv.  12.)  was  to  manifest  that  Christ  was  the  only  One,  and  Christianity 
the  only  way,  to  set  us  criminals  clear  with  God,  so  as  to  bring  us  to  himself  in  glory.  And  St.  James 
shows  us,  that  it  is  not  the  bare  belief  and  profession  of  the  christian  faith,  but  the  power  and  practical 
improvement  of  it,  that  must  make  or  render  it  saving  to  us. 


CHAP.  I. 

TAMES,  a  servant  of  God  and  of 
the  Lord  Jesus  Christ,   to    the 
twelve   tribes   which   are    scattered 
abroad,  greeting. 

Observe,  here,  1.  The  author  and  penman 
of  this  epistle  described  by  his  name, 
James;  by  his  office,  a  servant  of  God,  and 
of  the  Lord  Jesus  Christ;  that  is,  by  spe- 
cial office,  as  a  dispenser  of  his  gospel.  It 
is  the  highest  honour  that  can  be  conferred 
upon  the  greatest  person,  to  be  the  servant 
of  Christ,  especially  in  the  quality  of  an 
ambassador.  Note  also.  How  St.  James 
styles  himself  the  servant  of  God,  and  of  the 
Lord  Jesus  Christ.  Some  read  the  words 
conjoined,  others  disjoined ;  conjoined, 
thus,  James,  a  servant  of  Jesus  Christ,  who 
is  God  and  Lord;  and  thus  the  fathers 
urged  this  text  against  the  Arians,  to  prove 
the  divinity  and  godhead  of  Christ :  others 
read  the  words  disjoined,  thus,  Jajnes,  a 
servant  of  God,  and  of  our  Lord  Jesus 
Christ.  This  latter  reading  seems  most  na- 
tural, and  less  strained,  and  affords  an  argu- 
ment for  proving  the  divinity  of  Christ  no 
less  weighty  than  the  former ;  for  as 
the  Father  is  Lord  as  well  as  Jesus  Christ, 
so  Jesus  Christ  is  God  as  well  as  the  Father, 
and  God  will  have  all  to  honour  the  Son  as 


they  honour  the  Father.  Observe,  2.  The 
persons  to  whom  this  epistle  is  directed,  to 
the  twelve  tribes  scattered  abroad;  that  is, 
to  such  and  so  many  of  the  Jews  as  were 
converted  to  Christianity,  and  were  now  dis- 
persed and  scattered  into  several  countries 
and  nations ;  to  them  is  St.  James  excited 
and  moved  by  God  to  write  and  direct  this 
excellent  epistle.  Here  note,  by  the  way, 
these  three  things  :  L  That  God's  own  peo- 
ple in  general  may  be  dispersed  and  driven 
abroad  from  their  own  countries  and  habita- 
tions :  it  is  no  new  thing  to  suffer  in  this 
kind,  Heb.  xi.  38.  those  of  whom  the  world 
was  not  worthy,  wandered  in  deserts  and 
mountains,  woods  and  caves.  Note,  2. 
The  severity  of  God's  justice  towards  this 
people  of  the  Jews,  in  particular ;  they  were 
a  sinning  people,  a  sinful  people,  weary  of 
God,  sick  of  his  worship,  severe  to  his  Son  ; 
and  God  grows  sick  and  weary  of  them,  and, 
according  to  his  threatening,  Deut.  xxviii. 
64.  scattered  them  from  one  end  of  the  earth 
unto  the  other,  among  all  people.  J-.ord  ! 
how  dangerous  and  unsafe  it  is  to  rest  upon 
and  glory  in  our  outward  privileges!  None 
had  more,  none  had  greater  privileges  than  the 
Jews,  yet  for  their  sins  the  land  spewed  them 
out  and  God  dispersed  them,  yea,  made  them 
an  hissing  and  a  by-word  among  the  na- 
tions. Note,  3.  The  tenderness  of  God's 
love  and  care  towards  the  faithful  amongst 


Chap. 


ST.  JAMES. 


them  in  and  under  this  dispersion :  he  stir- 
relh  up  St.  James  to  write  to  the  scattered 
tribes,  and  to  apply  seasonable  coniforls  to 
them,  and  to  all  clirislians  with  them  in  a 
suffering  state,  which  accordingly  he  docs 
throughout  this  whole  epistle. 

2  My  brethren,  count  it  all  joy 
when  ye  fall  into  divers  temptations  ; 
3  Knowing  tUis,  that  the  tryina:  of 
your  faith  worketh  patience.  4  But 
let  patience  have  her  perfect  work, 
that  ye  may  be  perfect  and  entire, 
wanting  nothing. 

Our  apostle's  design  in  this  epistle  being 
to  support  the  believing  Jews  under  their 
great  sufferings  for  the  cause  of  Christianity, 
he  first  acquaints  them  with  the  nature  of 
those  sufferings   which   they  might  expect 
to  fall  under  lor  the  same  ;  he  calls  them 
temptations,  that  is,  trials ;  thej'  arc  cor- 
recting trials  for  sin,  and  they  are  experimental 
trials  of  the  truth   of  grace,   and    of  the 
strength  of  grace  :  the  afflictions  of  God's 
children  are  trials— castigatory,  probatory 
trials.     Note,  2.  The  advice  given  in  these 
trials ;  to  count  it  joy,  all  joy,  when  they 
fall  into  temptations,  yea,  into  divers  temp- 
tations ;  not  that  afflictions  are  in  them- 
selves joyous,  the  temptation  or  trial  is  not 
matter  of  joy,  but  of  sorrow  and  heaviness 
considered  in  itself,  but  because  of  their 
good  effects  and  sweet  fruits,  in  proving 
our  faith,  and  increasing  our  patience.     But 
mark,  he  says.  When  ye  fall  into  tempta- 
tions,  not  when   ye  run  yourselves   into 
them,  or  draw  them  upon  yourselves ;  we 
lose   the  comfort  of  our  sufferings,  when 
either  by  guilt  or  by  imprudence   we  bring 
them  upon   ourselves.      Note   here.   That 
trials,   how  evil  and   afflictive   soever   in 
themselves,  and  in  their  own  nature,  yet 
administer  occasion  of  great  joy  to  sincere 
christians,  Rom.  v.  3.  We  glon/  in  tribu- 
lations ;  it  denotes  the  highest  joy,  even  to 
exultation  and  ravishment  ;    there  is  joy 
resulting  from  the  consideration  of  the  glory 
that  redounds  to  God,  of  the  honour  done 
to  us,  of  the  benefit  done  to  the  church  and 
ourselves,  by  confirming  the  faith  of  others ; 
evidencing   the  sincerity  of  grace  to  our- 
selves, preparing  us   for,  and  giving  us  a 
swifter  passage  to,  heaven.     Note,  3.  Our 
apostle's  argument  to  press  them  to  joy  in, 
and   rejoice  under,   their  afflictions  ;   and 
this  is  taken,  1.  From  the  nature  of  them, 
they  are  trials  of  faith.     2.  From  the  effect 


and  fruit  of  (hem,  they  beget  or  work  pa- 
tience. Learn  hence,  1 .  That  the  afflictions 
which  the  people  of  God  meet  with,  are 
trials  of  all  their  graces,  but  especially  of 
their  faith.  This  is  a  radical  grace  ;  we 
live  by  faith,  we  wotk  by  love :  now  of  all 
graces,  Satan  lias  a  particular  spite  against 
the  christian's  faith,  and  God  has  a  parti- 
cular care  for  the  preservation  and  perfec- 
tion of  it.  Knowing  that  the  trial  oj 
j/our  faith  worketh  patience  ;  that  is,  it 
administer's  matter  and  occasion  for  pa- 
tience, and  by  the  blessing  of  God  upon 
it,  it  produces  and  increases  patience ;  often 
trial  puts  us  upon  frequent  exercises,  and  the 
frequent  exercise  of  grace  strengthens  the 
habits  of  grace  :  consequently  the  more 
our  trials  are,  the  stronger  will  our  pa- 
tience be  ;  Knowing  that  the  trial  oft/our 
faith  worketh  patience  :  it  follows, 
verse  4, 

4  But  let  patience  have  her  per 
feet  work,  that  ye  may  be  perfect 
and  entire,  wanting  nothing. 

That  is,  "  Let  your  patience  and  perse- 
verance under  sufferings  resolutely  continue 
and  hold  out  to  the  end  ;"  this  the  apostle 
urges,  because  some  persons  bore  out  the 
first  brunt  and  onset  of  persecution,  but 
being  exercised  with  diversity  and  length 
of  trials,  they  fainted.     Now,  as  if  the  apos- 
tle  had  said,   "  If  we  will    be  complete 
christians,  our   patience  must  run  parallel 
with  our  sufferings  ;  thus  shall  we  be  per- 
fect, not  with  an  absolute  perfection,  but 
with  a  perfection   of  duration  and  perse- 
verance."    Learn,  That  afflictions  sanction- 
ed by  God  do  tend  exceedingly,  not  only  to 
the  increasing,  but  perfecting,  of  a  chris- 
tian's patience.     2uest.  But  when  has  pa- 
tience its  perfect  work,  making  the  chris- 
tian   perfect    and    entire  ?    Answ.  When 
there  is  a  strong  faith,  as  the  foundatioti  of 
that   patience ;    when  there  is  a  christian 
fortitude  and   courage,  enabling  us  to  sus- 
tain trials ;  when  there  is  an  exact  know- 
ledge of  our  duty  to  bear  aflSictions  with 
a  meek  and  quiet  spirit,  with  a  bearing, 
forgiving    spirit,    yea,    with   a    praying 
spirit,  which  includes   the  height  of  cha- 
nty, under  the   highest  provocations ;  in 
a  word,  where  there  is  found  with  us  an 
entire   trust  and  dependency  upon  God's 
power  and  promise,  and  a  cheerful  submis- 
sion and  quiet  resignation   of  our  wills  to 
his  most  holy,  wise,  and  righteous  will,  in 
and  under  the  sharpest  trials  and  heaviest 
2  X  2 


676 


afflictions  that  can  befall  us  ;  then  has  pa- 
tience hrd  its  zpurk,  and  the  sufterin^^ 
christian,  in  a  gospel-qualified  sense,  may 
be  said  to  be  perfect  and  entire,  wanting 
nothing. 

5  If  any  of  you  lack  wistlon), 
let  him  ask  of  God,  that  giveth  to 
all  men  liberally,  and  npbraideth 
not  :  and  it  shall  be  i^iven  him. 
6  But  let  him  ask  in  faith,  n<)thin'^ 
wavering.  For  he  that  wavereth,  is 
like  a  wave  of  the  sea  driven  with 
the  wind  and  tossed.  7  For  let  not 
that  man  think  that  he  shall  receive 
any  thing- of  the  Lord. 

Observe  here,  1.  A  truth  necessarily 
supposed,  that  every  man,  more  or  less, 
lackelh  wisdom  to  enable  him  pafienlly  to 
bear,  and  prudently  to  manage,  the  afflic- 
tions of  this  life  ;  and  that  there  is  need  of 
greater  wisdom  to  enable  us  to  glorify  God 
in  a  suffering  hour.  Observe,  2.  The  per- 
son directed  to,  in  order  to  the  obtaining  of 
divine  wisdom,  for  the  patient  bearing  of 
afflictions ;  Let  him  ask  it  of  God.  Pie 
that  wants  wisdom,  let  him  go  to  the  foun- 
tain of  wisdom.  God  gives  not  his  bless- 
ings ordinarily  without  asking,  and  the  best 
of  blessings  may  he  had  for  asking  :  of  the 
two  it  is  much  better  to  ask  and  not  re- 
ceive, than  to  receive  and  not  ask.  Ob- 
serve, 3.  A  great  encouragement  for  all  that 
lack  wisdom  to  go  unto  God  for  it,  drawn 
first  from  the  bountiful  manner  of  his  giv- 
ing. He  giveth  liberally,  without  up- 
braiding. Secondly,  From  the  certainty  of 
the  gift,  It  shall  be  given  him.  God's 
liberality  in  giving  what  we  ask,  and  many 
times  more  than  we  ask,  yea,  more  tha-n  we 
can  either  ask  or  think,  is  a  mighty  encou- 
ragement to  faith  and  fervency  in  prayer, 
to  perseverance  and  importunity  in  praying; 
especially  if  we  consider  what  is  added, 
that  as  God  giveth  liberally,  so  he  up- 
hraideth  not  ;  that  is,  he  neither  upbraids 
them  with  their  frequency  and  importunity 
in  asking,  nor  yet  with  their  great  unwor- 
thiness  of  receiving  ;  but  instead  thereof, 
subjoins  an  assurance  of  granting  :  It  shall 
be  given  him.  It  is  a  mighty  encou- 
ragement to  pray,  when  we  consider  there 
is  not  only  bounty  in  God,  but  bounty  en- 
gaged by  promise.  Observe,  4.  The  con- 
dition required  on  our  part  must  be  ob- 
served and  fulfilled,  as  well  as  the  promise 
made  on  God's  part :  But  let  him  ask  in 


ST.  JAMES.  Chap.  I. 

faith,  not/ling  -wavering.  3ucst.  What 
is  it  to  ask  in  faith  ?  Ansu:  The  person 
praying  must  be  in  a  state  of  believing  ; 
the  petitioner  must  be  a  believer,  the  thing 
asked  for  must  be  an  object  of  faith,  by  be- 
ing the  subject  matter  of  some  promise  ;  a 
fervent  prayer  for  that  which  God  never 
promised,  is  a  foul  sin.  Again,  The  man- 
ner of  asking  must  be  faithful,  with  a  pure 
intention  of  God's  glory,  with  cheerful  sub- 
mission to  God's  will,  with  fiducial  re- 
cumbency upon  God's  promise,  with  great 
fervency  and  warmth  of  spirit  ;  he  tiiat 
will  prevail  with  Jacob,  must  wrestle  with 
Jacob  for  a  blessing.  Observe,  5.  The  evil 
and  danger  of  wavering  and  doubting  in 
the  matter  of  prayer  ;  the  evil  of  it  is  this, 
that  it  is  perplexing  and  tormenting  to  the 
mind  :  He  that  wavereth  is  driven  and 
tossed  like  a  viave  of  the  sea ;  an  ele- 
gant similitude  to  set  out  the  nature  of 
doubling,  when  upon  our  knees  in  duty. 
And  the  danger  of  it  is  expressed,  Let  not 
that  man  think  that  he  shall  receive  any 
thing  of  the  Lord.  Note,  That  doubtful 
and  unbelieving  persons,  when  they  pray, 
though  they  receive  something,  yet  they  can 
expect  nothing.  Let  him  not  think  to  re- 
ceive any  thing:  if  he  does,  it  is  more  than 
could  be  expected,  because  more  than  God 
has  promised.  Doubting  in  prayer  is  a 
provocation  to  God  ;  and  when  a  man's 
prayer  is  a  provocation,  how  can  he  ex- 
pect his  prayer  should  be  either  heard  or 
answered  ?  Let  not  that  man  think 
that  he  shall  receive  any  thing  of  the 
Lord. 

8  A  double-minded  man  is  un- 
stable in  all  his  ways. 

By  a  double-jninded  man,  we  are  to  un- 
derstand one  that  is  divided  in  his  own 
thoughts  between  two  different  ways  and 
opinions,  as  if  he  had  two  minds,  or  two 
souls  ;  many  such  there  were  in  the  apos- 
tle's days,  judaizing  brethren,  that  some- 
times would  sort  with  the  Jews,  sometimes 
with  the  christians.  Many  such  there  are 
in  our  days,  divided  betwixt  God  and  the 
world,  between  holiness  and  sin  ;  like  a 
needle  between  two  load-stones,  always 
wavering  to  and  again,  pointing  frequently 
to  both,  but  never  fixed  to  either.  Such  a 
man,  says  our  apostle,  is  unstable  in  all 
his  -ways  ;  that  is,  in  all  his  actions. 
Learn  hence,  That  whilst  men's  minds  are 
divided  between  God  and  their  lusts,  they 
must    necessarily   lead   very  anxious,    un- 


Chap.  r.  ST.  JAMES. 

certain,  and  unstable  lives,  always  fluctu- 
ating in  great  anxiety  and  uncertainty ;  for 
he  IS  always  at  odds  with  himself,  and  in 
perptKal  variance  wiiii  his  own  reai^on. 
Where  men's  minds  are  double,  tiieir  ways 
must  necessarily  be  unstable. 

0  Let  tlie  brother  of  low  degree 
rejoice  in  that  he  is  exalted;  10 
Buttlie  rich,  in  that  lie  is  made  h)\v  : 
because  as  the  flower  of" the  grass  he 
shall  pass  away.  11  For  the  sun  is 
no  sootier  risen  with  a  burning  iieat, 
I>ut  it  withereth  the  grass,  and  the 
flower  thereof  falleth,  and  the  grace 
of  the  fashion  of  it  perisheth  :  so 
also  shall  the  rich  man  fade  away 
in  his  ways. 

Our  apostle  having  finished  his  necessary 
digression  concerning  prayer,  in  the  fore- 
going verses,  returns  now  (o  his  former  ar- 
gument, concerning  bearing  atiiictions  with 
joy  ;  and  urges  a  strong  reason  here  to 
enforce  the  duty,  Let  the  brothtr  of 
loxs  detrree,  that  is,  such  a  christian  as  is 
brought  low  by  persecution  and  sufferings 
for  Christ,  let  him  rejoice  that  God  has  ex- 
alted him,  and  made  him  rich  in  faith,  aad 
an  heir  of  the  kmgdom.  Nothing  is  more 
certain,  than  that  the  greatest  abuses  and 
sufferings  for  Christ,  are  an  honour  and  ex- 
altation to  us ;  he  adds.  But  let  the  rich 
rejoice  in  that  he  is  made  low,  that  is,  when 
he  loses  any  thing  for  Christ.  As  if  the 
apostle  had  said,  "  let  the  poor  christian  re- 
joice, in  that  he  is  spiritually  exalted  ;  and 
the  rich  man  rejoice,  in  that  he  is  spiritually 
humbled :  a  rich  man's  humility  is  his 
glory."  Observe  next,  The  apostle  render- 
eth  a  reason  why  the  rich  man  should  have 
a  lowly  mind,  in  the  midst  of  his  flourishing 
condition  :  because  all  the  pomp  and  gran- 
deur of  riches  fades  like  a  flower,  and  he 
himself  also  is  beautiful,  but  fading;  fair, 
but  vanishing.  And  he  pursues  the  simili- 
tude of  a  flower  in  the  11  ih  verse,  showing, 
that  as  the  flower  fadeth  presently  before 
the  heat  of  the  scorching  sun,  so  the  rich 
man  fades,  and  all  his  riches  are  both  tran- 
sitory and  passing.  Learn  hence,  That  it 
may  and  ought  to  comfort  a  christian  that 
suffers  loss  for  Christ  by  persecutors  and 
persecution,  to  consider,  that  the  things 
which  he  loseth  for  the  sake  of  Christ,  are 
things  of  a  fading  nature,  which  could  not 
have  been  kept  long  by  him,  had  they  not 
been  rent  from  him  :  but  that  which  he  se- 


677 


cures  iiy  his  perseverance,  is  an  everlasting 
treasure,  reserved  in  the  heavens  for  him  ; 
by  parting  with  that  whch  he  could  not 
keep,  he  makes  sure  of  that  which  he  can 
never  lose.  Well  therefore  may  the  rich 
man  rejoic  ■  in  his  humiliation  :  Let  the 
brother  of  low  degree,  rejoice  in  that  he  is 
exalted,  and  the  ric/i  in  that  he  is  made 
low. 

12  Blessed  is  the  man  that  en- 
dureth  temptation  :  for  when  he  is 
tried,  he  shall  receive  the  crown  of 
life,  which  the  Lord  hath  promised 
to  them  that  love  him. 

In  these  words  the  apostle  lays  down  a 
forcible  argument,  to  persuade  christians  to 
bear  sufferings  and  persecutions  with  invin- 
cible patience,  drawn  from  the  blessedness 
which  attends  such  a  condition  :  Blessed  is 
the  man  that  cndureth  temptation,  &c. 
Note  here,  1.  The  character  of  the  person 
whom  God  pronounceth  blessed,  namely, 
not  the  man  that  escapeth  temptations  and 
trials  in  this  life,  but  he  that  bears  them 
with  courage  and  constancy,  with  patience 
and  submission.  Note,  2.  A  description  of 
that  ample  regard  v/hich  shall  be  conferred 
upon  such  sufferers  :  Thei/  shall  receive 
the  crown  of  life.  Where  observe,  liie  fe- 
licity of  a  future  state  is  set  forth  by  a  crown, 
to  denote  the  transcendency  and  perfection 
of  it;  and  by  a  crown  of  life,  to  denote  the 
perpetuity  and  duration  of  it.  Note,  3. 
Here  is  an  intimation  of  the  time  when  this 
transcendant  reward  shall  be  dispensed, 
namely,  when  the  suffering  christian  has 
finislied  his  course  with  patience  and  perse- 
verance: When  he  is  tried,  he  shall  re- 
ceive the  crown  of  life.  Learn  from  the 
whole,  That  a  patient  and  constant  enduring 
of  trials  and  afflictions  in  this  life,  shall 
certainly  be  rewarded  with  a  crown  of 
blessedness  and  immortality  in  the  life  to 
come :  Blessed  is  the  ?nan  that  endureth 
temptation,  &c. 

13  Let  no  man  say  when  he  is 
tempted,  1  am  tempted  of  God  :  for 
Go(l  cannot  be  temptetl  with  evil, 
neither  tempteth  he  any  man  :  14 
But  every  man  is  tempted,  when  he 
is  drawn  away  of  his  own  lust,  and 
enticed.  15  Then  when  lust  hath 
conceived,  it  bringelh  forth  sin  :  and 
sin,  when  it  is  finished,  bringeth 
forth  death. 

There  are  three  sorts  of  temptations  spok- 


678 


ST.  JAMES. 


Chap.  I. 


on  of  in  scripture,  temptations  of  seduction, 
tsmptations  of  suggestion,  and  temptations 
<jf  affliction  ;  the  last  were  spoken  of  in  the 
former  verses,  Bkssed  is  the  man  that  en- 
dureth  temptation.  The  second  sort  are 
spoken  of  in  this  verse,  Jjct  no  man  sav 
ivhen  he  is  te?npted  to  sin,  I  am  tempted  of 
God,  for  God  cannot  be  tempted  by  it, 
neither  tempteth  he  any  jnan  to  it.  IN^ote 
here,  1.  That  God  is  not  the  author  of  sin, 
nor  tempts  any  man  to  the  commission  of  it ; 
if  he  did,  our  evil  actions  could  not  be  pro- 
perly sins,  nor  justly  punishable  by  God ; 
for  no  man  can  be  justly  punishable  for  that 
which  hi  cannot  help,  and  no  man  can 
help  that  which  he  is  compelled  unto  ;  and 
it  is  very  unreasonable  to  suppose  that  the 
same  person  should  both  tempt  and  punish. 
To  tempt  unto  sin,  is  contrary  to  the  holi- 
ness of  God :  and  after  that  to  chastise  for 
the  complying  with  the  temptation,  is  con- 
trary to  the  justice  of  God  ;  God  then  is  not 
the  author  of  the  sins  of  men.  Note,  2. 
That  men  are  very  apt  to  charge  their  sins 
upon  God,  and  to  lay  their  faults  at  his  door. 
Let  no  tnan  say  so  ;  intimating,  that  men 
are  very  ready  and  apt  to  say  so ;  and  that 
it  is  not  only  a  fault,  but  an  impious  asser- 
tion, to  say  that  God  tempts  any  man  to 
sin.  Let  no  man  say  :  he  speaks  of  it  as 
a  thing  to  be  rejected  with  the  utmost  de- 
testation, a  thing  so  impious  and  dishonour- 
able to  God.  Note,  3.  The  reason  and  ar- 
gument which  the  apostle  brings  against  this 
impious  suggestion,  God  cannot  be  te7npted 
of  evil,  neither  teinpteth  he  any  man ; 
that  is,  he  cannot  be  drawn  to  any  thing  that 
is  evil  himself,  and  therefore  it  cannot  be 
imagined  he  should  have  any  inclination  or 
design  to  seduce  others.  He  can  have  no 
temptation  to  sin  from  his  own  inclination, 
for  he  has  a  perfect  antipathy  against  it ; 
and  there  is  no  allurement  in  sin  to  stir  up 
any  inclination  in  God  towards  it,  for  it  is  no- 
thing but  crookedness  and  deformity.  And 
how  can  he  be  supposed  to  entice  men  to 
that  which  his  own  nature  does  abominate 
and  abhor  ?  For  none  tempt  others  to  be 
bad  but  those  who  are  first  so  themselves. 
Inference,  1.  No  doctrine  then  ought  to  be 
asserted,  or  can  be  maintained,  which  is 
contrary  to  the  natural  notions  which 
men  have  of  God,  as  touching  his  holi- 
ness, justice,  and  goodness.  Inference, 
2.  If  God  tempts  not  ws,  let  us  never  tempt 
him.  This  we  do,  when  we  tempt  his  pro- 
vidence, expecting  his  protection  in  an  un- 
warrantable way  ;  as  when  we  are  negli- 
gent in  our  calling,  and  yet  depenil  upon 


God's  providence  to  provide  for  our  families, 
which  is  to  approve  our  folly,  and  to  coun- 
tenance our  sloth.  Note,  4.  The  true  account 
which  our  apostle  gives  of  the  prevalency  and 
efficacy  of  temptation  upon  men ;  it  is 
their  own  innate  corruption,  and  vicious  in- 
clination, which  doth  seduce  them  to  it. 
Every  man  is  tempted,  when  he  is  drawn 
aside  of  his  own  lust,  and  enticed.  Mark, 
He  does  not  ascribe  it  to  the  devil  ;  he  mav 
and  does  present  the  object,  and  by  his  in- 
struments may  and  does  solicit  for  our  com- 
pliance. His  temptations  have  a  moving 
and  exciting  power,  but  can  have  no  pre- 
vailing efficacy  but  from  our  own  volun- 
tary consent  •,  it  is  our  own  lust  closing  with 
his  temptations  which  produces  the  sin  :  for 
God's  commanding  us  to  resist  the  devil, 
supposes  that  his  temptations  are  not  irresist- 
ible. Learn  hence.  That  man's  worst  ene- 
my, and  most  dangerous  tempter,  is  the  cor- 
ruption of  his  own  heart  and  nature,  be- 
cause it  is  the  inmost  enemy,  and  because  it 
is  an  enemy  that  is  least  suspected.  A  man's 
lust  is  himself,  and  nature  teaches  not  to  mis- 
trust ourselves.  What  reason  have  we  then 
perpetually  to  pray,  that  God  would  not 
lead  us  into  temptation,  but  keep  us  by  his 
good  providence  out  of  the  way  of  tempta- 
tion, because  we  carry  about  us  such 
lusts  and  inclinations  as  will  betray  us  to 
sin  when  powerful  temptations  are  present- 
ed to  us : — There  is  no  such  way  then  to 
disarm  temptations,  and  take  away  the  pow- 
er of  them,  as  by  mortifying  our  lusts,  and 
subduing  our  vicious  inclinations.  Note,  5. 
The  account  which  our  apostle  gives  of  the 
pedigree,  birth,  and  growth  of  sin  :  when 
lust,  that  is,  our  corrupt  inclinations  and 
vicious  desires,  have  conceived,  that  is, 
gained  the  consent  and  approbation  of  the 
will,  it  bringeth  forth  and  engageth  the 
soul  in  sin  ;  and  sin,  when  it  is  finished  in 
the  deliberate  outward  action,  and  especially 
when  by  customary  practice  it  becomes  ha- 
bitual, bringeth  forth  death,  the  wages  of 
sin  :  the  first  approaches  of  sin  are  usually 
modest,  but  afterwards  it  makes  bolder  at- 
tempts; our  wisdom  is  to  resist  the  first  be- 
ginnings of  sin,  for  then  we  have  most 
strength,  and  sin  least ;  to  suppress  sin  in 
the  thoughts,  to  mortify  lust  in  the  heart, 
before  it  breaks  forth  in  the  life,  and  at  last 
issue  and  terminate  in  death  :  for  -when  lust 
hath  conceived,  it  bringeth  forth  sin:  and 
sin,  when  it  is  finished,  bringeth  forth 
death. 

16  Do  not  err,   my  beloved  bre- 
thren.   17  Every  good  gift  and  every 


Chap.  I. 


ST.  JAMES. 


079 


perfect  g;ift,  is  from  above,  and 
cometh  clown  from  the  Fatlier  of 
lights,  with  whom  is  no  variableness, 
neither  shadow  of  turning. 

As  if  he  had  said,  "Be  nut  deceived 
about  the  causes  of  good  and  evil ;  sin  and 
death  are  certainly  from  ourselves.  Let  us 
therefore  never  ascribe  either  our  sins  or  our 
temptations  unto  God  ;  but  every  good  and 
perfect  gift  is  of  God's  free  donation  and 
grace,  even  from  above,  from  the  Father  of 
lights,  (both  of  the  light  of  nature,  and  the 
light  of  grace,)  -j^ith  ■whom  is  no  variablc- 
nesSy  neither  shadovi  ofturningUom  good 
to  evil ;  he  is  unchangeable  in  his  nature 
and  being,  and  in  his  attributes  and  pro- 
perties." Learn  hence,  1.  That  we  are  very 
prone  to  err  in  our  notions  and  apprehen- 
sions, as  touching  the  authors  of  good  and 
evil ;  loo  ready  to  conclude  either  God  or 
Satan  to  be  the  author  of  the  sin  we  commit, 
and  ourselves  the  authors  of  the  good  we  do  : 
T)o  not  err,  my  beloved  brethren,  in  this 
matter.  Learn,  2.  That  as  sin,  which  is 
nothing  but  evil  and  imperfection,  is  not 
from  God,  but  wholly  from  ourselves,  and 
our  own  corrupt  hearts;  so  whatever  is 
good,  perfect,  or  praise-worthy,  is  wholly 
from  God,  and  not  from  ourselves :  we  are 
neither  by  nature  inclined  to  that  which  is 
good,  nor  are  we  able  of  ourselves  to  per- 
form it ;  both  inclination  and  ability  are 
from  God,  who  is  the  fountain  of  goodness 
and  perfection,  and  can  never  cease  to  be  so, 
for  with  him  is  no  variableness  nor  shadow 
ofturnins;.  Learn,  3.  That  God  being  the 
infinite  Father  of  lights,  he  hath  no  eclipses 
or  decreases,  no  shadows  or  mixtures  of 
darkness,  but  always  shines  with  a  settled 
and  constant  brightness,  always  is,  and  was, 
and  to  all  eternity  will  be,  immutably  the 
same,  and  never  undergo  the  least  change, 
either  of  his  essence  and  being,  or  of  his 
properties  and  perfections  :  -with  whom  is 
no  variableness,  nor  shadow  of  turning. 
As  nothing  argues  greater  imperfection  than 
inconstancy  and  change,  so  the  greater  and 
more  glorious  the  divine  perfections  are,  the 
greater  blemish  and  imperfection  would 
mutability  be;  were  God  changeable,  it 
would  darken  all  his  other  perfections,  and 
raze  the  foundations  of  all  religion  ;  for  who 
could  either  fear  or  love,  trust  or  serve,  that 
being  who  is  fickle  and  inconstant?  What 
security  could  there  be  in  his  promises?  and 
who  would  regard  the  terror  of  his  threat- 
enings,  were  he  not  invariable,  and  without 
shadow  of  changing? 


18  Of  his  own  will  begat  he  us 
with  the  word  of  truth,  that  we 
should  be  a  kind  of  first-fruits  of  his 
creatures. 

These  words  are  very  expressive  of  four 
things,  namely,  of  the  efficient  cause,  the 
impulsive  cause,  the  instrumental,  and  the 
final  cause,  of  our  regeneration.  Observe, 
L  The  author  and  efficient  cause  of  regene- 
ration ;  he,  that  is,  the  Father  of  lights, 
mentioned  in  the  foregoing  verse,  begat  us. 
Note,  that  God,  and  God  alone,  is  the  prime 
efficient  cause  of  regeneration  ;  it  is  subjec- 
tively in  the  creature,  it  is  efficiently  from 
God  ;  Christ  appropriates  this  work  to  God, 
Matt.  xi.  23.  The  scriptures  appropriate 
it  to  God,  Psal.  xxxiv.  9.  called  his  saints, 
and  God  himself  appropriates  it  to  himself, 
Ezc/c.  xxxvi.  27. 1  will  put  my  Spirit  with- 
in them,  &c.  Observe,  2.  The  impelling, 
impulsive,  and  moving  cause  of  regene- 
ration, his  own  will:  Of  his  owti  will  be- 
gat he  us :  by  his  mere  motion,  induced 
by  no  cause,  but  the  goodness  of  his  own 
breast,  of  his  own  will,  and  not  naturally, 
as  he  begat  his  Son  from  eternity :  of  his 
own  will,  and  not  necessarily,  by  a  neces- 
sity of  nature,  as  the  sun  enlightens  and  en- 
livens, but  by  an  arbitrariness  of  grace; 
of  his  own  will,  and  not  by  an  obligatioa 
from  the  creature  ;  by  the  will  of  God,  and 
not  for  the  merit  and  desert  of  man.  Ob- 
serve, 3.  The  instrumental  cause  of  our  re- 
generation :  the  word  of  truth,  that  is,  the 
gospel,  which  is  the  great  instrument  in 
God's  hand,  for  producing  the  new  birth  in 
the  souls  of  his  people.  Here  note.  The 
gospel  is  called  truth,  by  way  of  excellency, 
the  word  of  truth,  that  is,  the  true  word  ; 
and  also  by  way  of  eminency,  as  containing 
an  higher  and  more  excellent  truth  than  any 
other  divine  truth;  the  gospel  declares  the 
truth  of  all  the  Old-Testament  types.  Ob- 
serve, 4.  The  final  cause  of  our  new  birth. 
That  we  should  be  a  Icind  offrstfruits  of 
his  creatures,  that  is,  of  his  new  creatures, 
the  chief  among  his  creatures;  the  first-fruits 
were  the  best  of  every  kind  to  be  offered  to 
God,  and  were  given  as  God's  peculiar  right 
and  portion  ;  thus  the  new  creature  is  God's 
peculiar  portion  taken  out  of  mankind, 
which  being  consecrated  to  God  by  a  new 
begetting,  they  ought  to  serve  him  with  a  new 
spirit,  new  thankfulness,  as  lying  under  the 
highest  obligations  unto  new  obedience. 

19  Wherefore,  my  beloved  bre- 
thren, let  every  man  be  swift  to  hear. 


680 


ST.  JAMES. 


Chap.  L 


slow  to  speak,  slow  to  wrath  :  20 
For  the  wrath  of  man  worketh  not 
the  righteousness  of  God. 

As  if  our  apostle  had  said,  "  Seeing  God 
has  put  such  an  honour  upon  his  word, 
the  word  of  truth,  as  by  it  to  beget  us  to 
himself;  therefore  be  swift  to  hear  it,  prize 
it  highly,  and  wait  upon  the  means  of  grace 
readily  and  diligently  -,  but  de  slow  to 
speak,  that  is,  to  utter  your  judgment  of  it, 
much  more  slow  in  undertaking  to  be  a 
teacher  and  dispenser  of  it ;  also  slow  to 
wrath,  or  to  contentions  about  the  words 
and  points_of  divinity  :  wrath  and  passion 
Innders  all  profit  by  the  word,  either 
preached,  read,  or  discoursed  about  ;  and  a 
forcible  reason  is  rendered  why  all  wrath 
should  be  suppressed,  because  the  wrath  of 
7nan  worketh  not  the  righteousness  of 
God :  that  is,  man's  sinful  anger  will  ne- 
ver put  him  upon  doing  those  things  which 
are  just  and  righteous  in  God's  account : 
or  there  is  a  figure  in  the  words;  more  is 
intended  than  expressed  ;  the  meaning  is, 
that  the  wrath  of  man  is  so  far  from  work- 
ing the  righteousness  of  God,  that  it  work- 
eth all  manner  of  evil."  Learn  hence. 
That  man's  anger  is  usually  evil,  and  very 
unrighteous:  anger,  justly  moderated,  is  a 
duty,  but  such  a  duty  as  is  very  difficultly 
managed  without  sin  ;  rash,  causeless,  and 
immoderate  anger,  gratifies  the  devil,  dis- 
honours God,  discredits  religion,  and 
wounds  our  own  peace. 

21  Wherefore  lay  apart  all  filthi- 
ness  and  superfluity  of  naughtiness, 
and  receive  with  meekness  the  en- 
grafted word,  which  is  able  to  save 
your  souls.  22  But  be  ye  doers  of 
the  word,  and  not  hearers  only,  de- 
ceiving your  own  selves. 

These  words  are  a  direction  given  for  the 
right  hearing  of,  and  due  profiting  by,  the 
word  of  God  :  in  order  to  the  former,  our 
apostle  shows.  1.  What  we  must  lay 
aside,  namely,  all  filthiness,  and  super- 
fiuitii  of  naughtiness  :  that  is,  all  sensual 
lusts  and  angry  passions.  And,  2.  Receive 
with  7neekness,  calmness,  and  submission, 
the  engrafted  word;  that  is,  the  word 
planted  and  sown  in  our  hearts  by  the 
hands  of  Christ's  ministers  :  which  is  able 
to  save  our  souls,  that  is,  from  hell  and 
damnation  ;  yet  does  not  the  word  save 
of  itself,  but  God  by  the  word  ;  the  power 
of  the  word  is  not  intrinsical,  but  extrinsical, 


derived  from  God,  whose  the  word  is. 
Learn  hence,  L  That  as  all  sin  in  general, 
so  anger,  wrath,  and  malice  in  particular, 
ought  to  be  laid  aside  by  us  at  all  times, 
but  then  especially  when  we  go  forth  to 
hear  the  word  of  God.  Learn,  2.  That 
the  word  must  be  received  with  all  meek- 
ness of  spirit,  if  we  would  hear  it  with  pro- 
fit and  advantage  ;  there  must  not  be 
found  with  us  either  a  wrathful  fierceness, 
or  a  proud  stubbornness,  or  a  conlentious 
wrangling,  but  humility  and  brokenness  of 
spirit,  docibility,  and  tractableness  of  spi- 
rit, under  the  word  ;  otherwise  all  our  hear- 
ing will  be  an  addition  to  our  sin,  and  an 
aggravation  of  our  condemnation.  Learn, 
3.  That  the  word  must  not  only  be  ap- 
prehended and  received  by  us,  but  implant- 
ed and  engrafted  in  us,  or  it  will  never  be 
able  to  save  our  souls :  Receive  the  en- 
grafted word,  which  is  aide  to  save  your 
souls.  Quest.  But  how  may  we  know 
when  the  word  is  an  engrafted  word  ? 
Jnsw.  When  it  is  a  fruitful  word.  Col.  i, 
6.  The  word  of  the  truth  of  the  gospel  is 
come  unto  pou,and  bringeth  forth  fruit. 
Learn,  4.  Though  hearing  of  the  word  be 
a  duty,  yet  it  must  not  be  rested  in  ;  be 
hearers,  but  not  only  hearers.  Alas !  bare 
hearing  of  the  word  is  the  least  part  of 
Christianity,  and  the  lightest  part  of  Chris- 
tianity ;  though  we  be  intelligent  hearers, 
though  we  be  very  diligent  and  attentive 
hearers,  though  we  be  affectionate  hearers, 
yea,  though  we  make  great  proficiency  in 
knowledge  by  our  hearing,  yet  all  this  will 
deceive  us  at  last,  if  nothing  farther  be 
added  to  it.  Therefore  learn,  5.  That  the 
doers  of  the  word  are  the  best  hearers,  yea, 
the  only  hearers  in  God's  account  :  not  to 
hear  at  all  is  atheistical,  and  produces  no 
religion  ;  to  hear,  and  not  to  know  and  be 
affected  with  what  we  hear,  is  stoical,  and 
breeds  a  blind  religion  ;  to  know,  and  not 
to  do,  is  Pharisaical,  and  breeds  a  lame  re- 
ligion ;  the  practical  hearer  is  the  only  ap- 
proved hearer  in  the  account  of  God  :  A 
good  understanding  have  they  that  do 
thy  commandments,  Psal.  cxi.  Lastly, 
Without  this,  all  our  hearing  is  but  self- 
deceiving,  and  this  is  the  most  shameful  de- 
ceit, the  most  dangerous  deceit,  and  if  timely 
care  and  endeavours  prevent  not,  an  irre- 
parable and  eternal  deceit  :  Be  ye  doers  of 
the  word,  and  not  hearers  only,  deceiving 
your  own  selves. 

23  For  if  any  be  a  hearer  of  the 
word,    and    not  a  doer,   be    is  like 


Chap.  I.  ST.  JAMES. 

unto  a  man  beholding  his  natural 
face  in  a  glass  :  24  For  he  be- 
holdeth  himself,  and  jrocth  his  way, 
and  strai2;lit\vay  forgetteth  what 
manner  of  man  he  was. 

In  these  words  our  apostle  declares  tlie 
vanity  and  unprofitableness  of  a  bare  hear- 
ing of  the  word,  by  a  similitude  taken  from 
a  man  looking  in  a  glass  ;  though  he  sees 
in  a  glass  his  natural  face  which  he  was 
born  with,  whilst  he  is  looking  in  it,  yet 
no  sooner  is  he  gone  from  it,  but  he  for- 
gets the  figure  and  fashion  of  his  own 
countenance,  having  had  only  a  slight  and 
ttuiisieiit  view  of  it  ;  so  in  like  manner 
the  preaching  of  the  word  has  not  an 
awakening  influence,  and  leaves  not  an 
abiding  impression  upon  most  hearers,  who 
are  willing  to  be  deceived,  and  to  deceive 
themselves,  by  a  bare  and  naked  hearing  of 
divine  truths.  Learn  hence,  that  the  word 
of  God  is  a  glass,  or  as  a  glass,  in  which 
the  soul's  complexion  may  be  seen  ;  in  this 
glass  we  may  see  both  God  and  ourselves ; 
Christ's  beauty  and  our  deformity ;  both 
our  disease  and  our  remedy.  Learn,  2- 
That  the  glass  of  the  word  must  not  be 
carelessly  and  cursorily  looked  intOj  with  a 
slight  and  superficial  glance;  but  if  we  de- 
sire to  have  all  the  spots  and  blemishes  of 
our  souls  thoroughly  discovered,  we  must 
keep  it  before  our  eyes  continually,  and  daily 
dress  our  souls  by  it. 

25  But  whoso  looketh  into  the 
perfect  law  of  liberty,  and  continueth 
therein,  he  being  not  a  forgetful 
hearer,  but  a  doer  of  the  word,  this 
man  shall  be  blessed  in  his  deed. 

Observe  here,  1.  The  title  given  to  the 
word  of  God,  particularly  the  gospel,  it  is 
called  libcrtrj,  a  laiv  of  liberty,  and  a  per- 
fect law  of  liberty  ;  partly  because  it  call- 
eth  us  to  a  stale  of  liberty  and  freedom, 
and  teacheth  us  the  way  to  true  liberty, 
and  otfers  us  the  assistance  of  a  spirit  of 
liberty  ;  partly  because  it  spareth  none, 
but  dealeth  with  all  persons  freely,  with- 
out respect  of  persons  :  the  gospel,  or  word 
of  God,  then,  is  a  law  of  liberty.  Observe, 
2.  The  duty  here  required,  with  reference 
to  this  law  of  liberty,  namely,  to  look  into 
it,  and  continue  therein  ;  to  look  into  it 
with  an  accurate  and  narrow  inspection, 
as  the  disciples  did  into  Christ's  sepulchre, 
and  as  the  angels  look  into  the  mysteries  of 


681 


salvation,  1  Pet.  i,  12.  To  look  into  the 
law  of  liberty,  implies  deepness  of  medita- 
tion and  liveliness  of  unpression  ;  and  con- 
tinuing therein,  miports  perseverance  in  the 
knowledge,  faith,  and  obedience,  of  the 
gospel,  in  order  to  our  fruitfulness  in  good 
works  :  If  ye  abide  in  ?)ie,  and  my  -word 
abide  in  you,  says  Christ,  ye  shall  bring 
forth  much  fruit,  John  xv.  5,  7.  Ob- 
serve, 3.  The  reward  promised  and  insured 
to  such  as  look  into  the  gospel,  that  law  of 
liberty,  that  continue  in  it,  and  are  doers 
of  the  word  required  by  it,  they  are  blessed 
in  their  deed :  there  is  a  blessedness  annexed 
to  the  doing  of  that  work,  which  the  word 
of  God  requires;  yet  mark  the  distinction 
of  scripture  phrase ;  the  apostle  doth  not 
say,  that  the  doers  of  the  word  shall  be 
blessed  for  their  deed,  but  in  their  deed  ; 
it  is  an  evidence  of  our  blessedness,  not  tha 
ground  of  it,  the  way,  though  not  the  cause^ 
of  blessedness. 

26  If  any  man  anions;  you  seem 
to  be  religions,  and  bridleth  not  his 
tongue,  but  deceiveth  his  own  heart, 
this  man's  religion  is  vain. 

Observe  here,  1.  That  there  have  been, 
are,  and  ever  will  be,  many  professors  of 
religion,  who  seem,  and  only  seem,  to  be 
religious.  Observe,  2.  That  an  unbridled 
and  ungoverned  tongue  is  a  certain  sign 
and  evidence  of  a  man's  being  only  seem- 
ingly religious  ;  it  seems  there  were  many 
unbridled  tongues  in  the  apostle's  days 
amongst  the  professors  of  Christianity,  which 
put  the  aposUe  upon  spending  the  whole 
third  chapter  about  the  government  of  the 
tongue  ;  the  grace  and  word  of  God  are 
bridles,  which  we  are  to  put  on,  to  restrain 
us  from  sinful  and  excessive  speaking. 
Observe,  3.  That  such  a  man  as  pretends 
to  religion,  and  seems  to  be  religious, 
without  bridling  and  governing  of  his 
tongue,  all  his  religion  is  but  vain  and  self- 
deceiving  ;  vain,  that  is,  empty  :  in  show 
and  appearance  only,  nothing  in  truth,  and 
in  reality ;  or  vain,  that  is,  ineffectual  ;  it 
doth  not  perform  its  office,  it  does  not  an- 
swer its  end,  their  religion  will  do  them  no 
good,  stand  them  in  no  stead  ;  that  faith, 
that  hope,  those  prayers,  which  will  consist 
with  the  reigning  evils  of  the  tongue,  are 
vain  and  self-deceiving  ;  that  religion  which 
cannot  drive  the  devil  out  of  the  tongue,  will 
never  prove  Christ  to  be  in  the  heart ;  that 
religion  which  cannot  tame  the  tongue, 
will  never  save   the  soul ;    thoi'gh  some 


682 


ST.  JAMES. 


Chap.  II. 


evils  of  the  tongue  may  consist  with  grace, 
yet  an  unbridled  tongue  cannot  consist 
with  it :  deceit  in  our  lips  is  as  bad  as 
falsehood  in  our  dealings,  and  virulence  in 
our  tongue  as  bad  as  violence  in  our  hands ; 
and  if  thy  religion  be  vain,  all  is  vain  to 
thee  ;  thy  hopes  are  vain,  thy  comforts  are 
vain.  The  sum  is,  that  an  unbridled  tongue, 
in  a  religious  professor,  is  enough  to  prove 
his  religion  vain. 

27  Pure  religion,  and  iindefiled 
before  God  and  the  Father,  is  this. 
To  visit  the  fatherless  and  widows 
in  their  affliction,  and  to  keep  him- 
self unspotted  from  the  world. 

Observe  here,  1.  That  the  apostle  doth 
not  set  down  the  whole  of  religion,  but  an 
eminent  part  and  instance  of  it  only  :  Pure 
religion  is  this  :  that  is,  this  is  the  practice 
of  religion,  without  which  all  religion  is 
vain  ;  this  is  eminent  fruit,  which  springs 
from  the  root  of  pure  religion  ;  if  pure  re- 
ligion live  in  the  heart,  the  fruits  of  pious 
charity  will  appear  in  the  life.  Observe, 
2.  The  acts  of  charity,  when  they  flow  from 
a  religious  principle,  do  commence  acts  of 
6pr}(XKiia,  worship.  To  visit  the  widow 
and  fatherless,  considered  in  itself,  may  be 
only  an  act  of  indifference  and  civil 
courtesy  ;  but  when  it  is  performed  as  an 
act  of  duty,  in  obedience  to  the  command 
of  God,  or  as  an  act  of  mercy  and  pity, 
for  the  supply  of  their  wants  by  our  purse, 
or  for  the  comforting  of  their  hearts  by  our 
counsel ;  being  thus  done  out  of  conscience, 
it  is  as  acceptable  to  God  as  an  act  of  wor- 
ship, to  visit,  the  fatherless  and  undous 
in  their  ajjliction.  Observe,  3,  How  the 
apostle  .joins  charity  and  purity  together; 
a  pretence  to  the  one  without  the  other, 
discovers  the  insincerity  of  both  ;  the  re- 
lieving of  the  afflicted,  and  a  life  unspotted, 
must  go  together,  or  God  accepts  of  nei- 
ther :  Pure  religion  is  this.  To  visit  the 
widow,  and  keep  himself  unspotted  from 
the  world:  that  is,  from  the  defilement  and 
pollutions  of  the  world  by  the  lusts  there- 
of; plainly  intimating,  1.  That  the  world 
is  a  filthy  place,  a  dirty,  defiling  thing. 
What  company  almost  can  you  come  into, 
generally  speaking,  that  is  not  sooty  and 
leprous  ?  How  hard  is  it  to  converse  with 
them,  and  not  be  polluted  and  infected  by 
them  ?  even  as  hard  as  it  is  to  touch  pitch, 
and  not  be  defiled.  2.  That  it  is  our  duty, 
and  ought  to  be  our  daily  endeavour,  to 
keep  ourselves  as  untainted  by  and  unspot- 


ted from  the  world  as  we  can  :  and  that 
we  may  escape  the  pollutions  which  are  in 
the  world  through  lust,  let  us  be  instant  in 
prayer,  diligent  in  our  watch,  that  if  we 
cannot  make  the  world  better,  that  shall  not 
make  us  worse.  3.  That  we  should  more 
and  more  grow  weary  of  the  world,  and 
long  for  heaven,  where  there  is  nothmgthat 
defileth,  where  we  shall  have  pure  hearts, 
pure  company,  every  thing  agreeable,  and 
this  is  not  for  a  few  years,  but  for  everlast- 
ing ages.  Lord  !  when  shall  we  ascend  on 
high  to  live  with  thee  in  purity  ! 

CHAP.  II. 

Our  apostle's  design  in  this  chapter  is  twofold, 
namely,  6 rst  to  admonish  against  that  common 
sin  of  respecting^  persons  in  religious  matters 
because  of  worldly  advantages.  Secondly,  To 
caution  and  warn  against  that  fatal  opinion  of 
the  sufficiency  of  a  bare  naked  faith,  in  order  to 
salvation,  without  the  presence  and  testimony  of 
works  to  recommend  it  to  God's  acceptation. 
As  touching  the  former  of  these,  our  apostle  thus 
speaks : 

IVTY  brethren,  have  not  the  faith 
of  our  Lord  Jesus  Christ,  the 
Lord  of  glory,  with  respect  of  per- 
sons. 2  For  if  there  come  unto 
your  assembly  a  man  with  a  gold 
ring  in  goodly  apparel  ;  and  there 
come  in  also  a  poor  man  in  vile 
raiment ;  3  And  ye  have  respect 
to  him  that  weareth  the  gay  cloth- 
ing, and  say  unto  him.  Sit  thou  here 
in  a  good  place  ;  and  say  to  the 
poor,  Stand  thou  there,  or  sit  here 
under  my  footstool:  4  Are  ye  not 
then  partial  in  yourselves,  and  are 
become  judges  of  evil  thoughts  ? 

For  the  better  understanding  of  these 
words,  let  us  consider,  1.  What  the  apostle 
doth  not ;  2.  What  he  doth,  condemn.  1. 
What  is  here  not  condemned,  namely,  1. 
The  paying  of  civil  respects  to  all  persons, 
according  to  their  character,  and  a  differ- 
ent respect  to  persons,  according  to  their 
different  qualities;  honour  is  to  be  given 
to  whom  honour  is  due,  and  the  rich  are 
entitled  to  respect,  and  that  they  receive  it 
from  us  is  no  ways  displeasing  unto  God. 
2.  Much  less  doth  our  apostle  here  speak 
against  honouring  magistrates,  or  paying 
respect  to  our  ecclesiastical  or  civil  rulers 
and  governors  in  their  courts  of  judica- 
ture :  civility,  yea,  Christianity,  calls  for 
outward  respect  and  reverence  to  them  that 
are  above  us,  especially  if  in  authority  over 
us.     But  positively,  that  which  is  here  con- 


Chap.  II. 


ST.  JAMES. 


G83 


dcmned,  1.  In  general,  is  partiality  in  our 
respect  lo  persons  in  religious  matters,  for 
in  the  things  of"  God  all  are  equal ;  the  rich 
and  the  poor  stand  upon  the  same  terms  of 
advantage ;  external  relations  and  differ- 
ences bear  no  weight  at  the  gospel  beam  ; 
therefore  to  disesteem  any  of  the  poor  mem- 
bers of  Christ,  as  such,  is  to  disesteem  and 
undervalue  Christ  himself.  .  Holiness  is  not 
less  lovely  to  him  because  clothed  with 
rags,  nor  unholiness  less  loathsome  because  it 
goes  in  a  gay  coat  with  a  gold  ring. 
Wickedness  is  abominable  to  Christ,  and 
ought  to  be  so  to  us,  though  it  sits  upon 
a  throne  ;  and  holiness  shines  in  liis  eye 
(and  may  it  in  ours  also)  though  it  lies  upon 
a  dunghill.  2.  That  which  seems  here  to 
be  condemned  in  particular,  is  the  accept- 
ing of  persons  in  judgment,  upon  tiie  ac- 
count of  outward  advantages,  proceeding 
not  according  to  the  merits  of  the  cause,  in 
their  ecclesiastical  and  civil  judicatures,  but 
according  to  external  respects.  Our  apostle 
would  by  no  means  have  them  pay  a  defe- 
rence to  a  rich  man  in  judgment,  because 
of  his  riches  or  gay  attire  ;  nor  lo  pass  over 
the  poor  saints  in  their  assemblies,  for  want 
of  the  gold  ring  or  goodly  apparel,  seeing 
their  failb  clothed  them  with  a  greater  and 
more  valuable  glory,  which  renders  them 
more  honourable  than  any  riches  or  gay 
clothing  could  do.  And  mark  tiie  apostle's 
vehement  expostulation,  which  carries  with 
it  the  force  of  a  severe  reprehension  :  Are 
ye  not  partial,  and  become  judges  of 
evil  thoughts  ?  As  if  he  had  said,  "  Are 
ye  not  condemned  in  yourselves,  and  con- 
vinced in  your  own  consciences  that  you  do 
evil?  Are  you  not  become  judges  of  evil 
thoughts?  that  is,  do  you  not  pass  judg- 
ment upon  your  evil  thoughts,  in  thinking 
the  rich  worthy  of  respect  in  judgment  for 
his  gorgeous  attire,  and  outward  greatness, 
and  the  poor  fit  to  be  despised  for  his  out- 
ward meanness  ?  Is  not  this  an  evil,  a  very 
evil  thought  in  you,  to  think  him  the  best 
man  that  weareth  the  best  clothes,  and  him 
a  vile  person  that  is  in  vile  apparel  ?" 
From  the  whole  learn,  1.  That  men  are 
very  prone  to  worldly  greatness  in  general, 
yea,  to  give  too  great  a  preference  to  it, 
even  in  matters  of  judgment.  Man  is 
very  often  swayed  in  judgment  by  the 
power,  pomp,  and  splendour  of  men  ;  we 
are  apt  to  think  that  they  that  are  worth  most 
are  most  worthy  ;  thus  men,  good  men, 
may  misjudge  of  men  ;  but  thus  to  accept 
the  persons  of  men,  either  in  spiritual  or 
civil  judgment,  is  a  provoking  sin. 


o  Hearken,  my  beloved  brethren, 
Ilath  not  God  chosen  the  poor  of 
til  is  world,  rich  in  faith,  and  heirs 
of  the  kin<j;doni,  which  he  hath  pro- 
raised  to  them  that  love  him  ? 

To  prevent  the  growing  evil  condemned 
in  the  foregoing  verse,  of  undervaluing 
those  that  are  rich  in  grace,  because  poor 
in  estate,  the  apostle  in  this  verse  declares 
how  God  himself  gives  countenance  to  the 
contrary  practice  ;  he  confers  a  threefold 
dignity  upon  them  ;  they  are  chosen  by 
him,  they  are  rich  in  faith,  and  heirs  of  the 
kingdom  of  heaven  now.  As  if  the  apostle 
had  said,  "  Are  they  fit  to  be  despised  by 
you,  that  are  thus  highly  dignified  and  en- 
riched by  God  ?"  And  to  stir  up  their  at- 
tention to  what  he  speaks,  he  ushers  in  his 
interrogations  with  this.  Hearken  my  be- 
loved brethren,  hath  not  God  chosen  the 
poor  of  this  -world,  Sfc.  Learn  hence, 
That  such  as  are  poor  in  this  world,  and 
disesteemed  of  men,  may  yet  be  chosen  of 
God,  rich  in  grace,  and  heirs  of  glory 
This  he  does,  to  demonstrate  the  sovereignly 
and  freeness  of  his  grace,  and  the  glory  of 
his  wisdom.  The  first  choice  that  Christ 
made  of  persons  to  be  his  followers  were 
poor  men  ;  and  ever  since,  generally  speak- 
ing, they  are  the  poor  that  receive  the  gos- 
pel ;  God  has  more  rent,  and  better  paid 
him,  from  a  smoky  cottage  than  from  many 
stately  palaces,  where  men  wallow  in  wealth, 
and  forget  God. 

G  But  ye  have  despised  the  poor. 
Do  not  rich  men  oppress  you, 
and  draw  you  before  the  judgment- 
seats  ?  7  Do  not  they  blaspheme 
that  worthy  name  by  the  which  ye 
are  called  ? 

Our  apostle  here  charges  them  downright 
with  that  sin  which  he  had  been  before  con- 
demning, namely,  an  undue  respect  of  per- 
sons, despising  the  poor,  whom  God  him- 
self hath  chosen  and  honoured  :  But  ye 
have  despised  the  poor.  Despising  the 
poor  is  a  sin  not  only  against  the  word,  but 
against  the  works  of  God  ;  it  is  a  sin 
against  his  word  and  express  command, 
backed  with  a  severe  threatening,  Enter 
not  info  the  vineyard  of  the  poor  ;  that 
is,  oppress  them  not,  for  his  avenger  is 
mighty,  and  God  rJill  plead  his  cause 
for  him.  It  is  also  against  his  works  and 
his  end  in  creation ;    for  God  never  made 


G84 


ST.  JAMES. 


Chap.  II. 


any  creature  for  contempt ;  he  then  that 
despiseth  the  poor  reproachelh  his  maker, 
that  is,  condemnetii  the  wisdom  of  God  ; 
wliich  is  as  much  seen  in  making  poor  as 
in  making  rich :  in  making  valhes  as  in 
making  hills.  Observe  fartiier.  The  apostle 
shows  them  what  httle  reason  and  cause 
they  had,  as  to  vihfy  the  poor,  so  to  ido- 
hze  and  adore  the  rich  :  Do  not  rich  7/ien 
oppress  2/011  by  tyranny,  and  draw  t/ou  dt- 
fore  thcjudgmeut-seat,  like  the  viit-st  male- 
factors ?  Do  not  they  blaspheme  the  name 
of  Christ?  that  worthy  name  from  which 
you  are  called  Christians,  and  spit  in  the 
very  lace  of  your  holy  religion  ?  Learn,  1. 
That  wicked  rich  men  are  oft-times  oppres- 
sors, sometimes  persecutors :  they  have  fre- 
quently both  will  and  power,  both  disposi- 
tion and  occasion,  to  do  both.  2.  That  op- 
pressors and  persecutors  are  generally  blas- 
phemers; they  blaspheme  the  name  of 
Christ,  that  worthy  name  which  whosoever 
nameth  ought  to  depart  from  all  iniquity, 
2  Tim.  ii.  19. 

8  If  ye  fulfil  the  royal  law,  accord- 
ing to  the  Scripture,  Thou  shalt 
love  thy  neighbour  as  thyself,  ye  do 
well :  9  But  if  ye  have  respect  to 
persons,  ye  commit  sin,  and  are  con- 
vinced of  the  law  as  transgressors. 

Observe  here,  1.  The  honourable  title  put 
upon  the  law  of  God,  a  royal  law  ;  royal  in 
its  author,  Jesus  Christ,  Hib.  xii.  25. 
Christ's  voice  shook  mount  Sinai :  royal  in 
its  precepts  ;  the  duty  it  requires  of  us  is  no- 
ble and  excellent,  nothing  but  what  is  our 
interest  as  men,  our  honour  and  happiness  as 
christians,  and  what  tends  to  the  perfecting 
and  ennobling  of  our  natures;  royal  in  its 
rewards ;  true,  our  work  can  deserve  no 
wages,  however,  our  royal  master  vvill  not  let 
us  work  for  nothing.  Satan,  as  a  master,  is 
bad,  his  work  much  worse ;  but  his  wages 
worst  of  all.  Christ  is  a  royal  master,  obe- 
dience to  his  law  is  royal  service  :  and  how 
royal  is  his  reward,  in  making  us  kings  and 
priests  unto  God  on  earth,  and  crowned 
kings  and  princes  with  God  in  heaven!  Ob- 
serve, 2.  Our  duty  declared,  with  relation  to 
this  royal  law,  namely,  to  fulfil  it ;  If  yc 
fulfil  the  royal  law,  according  to  the  scrip- 
tures, that  is,  if  ye  pay  a  sincere  respect  to 
the  whole  duty  of  the  law,  if  you  come  up 
in  your  obedience  to  that  universal  love  of 
God  and  your  neighbour,  vvhich  the  law  re- 
quires, you  do  well ;  where  by  neighbour, 
we  are  to  understand  every  one  to  whom  we 


may  be  helpful :  the  command  to  love  him 
as  ourselves,  shows  the  manner,  not  tlit: 
measure,  of  our  love;  the  kind,  not  the  de- 
gree ;  the  parity  and  likeness,  not  the  equa- 
lity of  proportion  :  we  must  mind  the  good 
of  our  neighbour  as  really  and  truly,  though 
not  so  vehemently  and  earnestly,  as  our  own. 
Observe,  3.  How  the  apostle  convicts  them 
of  walking  contrary  to  this  law,  in  honour- 
ing the  rich  and  despising  the  poor,  and  in 
judging  according  to  men's  outward  quality 
and  condition  :  If  ye  have  respect  to  per- 
sons in  this  manner,  ye  commit  sin,  and  are 
convinced  of  the  law  as  transgressors.  How 
does  the  law  convince  ?  not  only  by  re- 
proving, but  by  proving  :  it  shows  us  a  rule, 
and  saith,  "  There  ye  have  departed  from  it ; 
here  is  a  line,  and  there  ye  have  transgressed 
it ;  either  gone  over  it,  or  gone  beside  it." 
Learn  hence.  That  the  rule  of  the  word  dis- 
covers wickedness  fully  to  the  conscience  of 
the  sinner,  who  winks  hard,  and  is  loath  to 
lie  under  the  convictions  of  it. 

10  For  whosoever  shall  keep  the 
whole  law,  and  yet  offend  in  one 
point,  he  is  guilty  of  all. 

Here  the  apostle  doth  suppose  a  esse  which 
ought  to  make  every  person  conscientious  in 
his  obedience  to  the  whole  law  of  God, 
namely,  that  in  case  a  man  were  careful  to 
observe  all  the  laws  of  God,  except  one,  his 
living  in  the  breach  of  that  one  shall  be  so 
far  from  being  connived  at  upon  the  account 
of  his  obedience  to  all  the  rest,  that  he  shall 
be  liable  to  the  punishment  which  is  due  to 
the  transgression  of  the  whole  law  ;  to  the 
same  punishment  for  kind,  I  say,  not  for  de- 
gree ;  because  the  more  and  greater  sins  men 
are  guilty  of,  the  greater  and  severer  shall 
be  their  punishment,  which  consists  in  be- 
ing for  ever  banished  from  the  presence  of 
God, and  in  being  imprisoned  withdevilsand 
damned  spirits,  which  \sc'd\\edL  eternal  death . 
Learn  hence.  That  whoever  allows  himself 
in  any  one  sin,  be  it  either  of  omission  or 
commission,  willingly,  constantly,  and  with 
allowance  from  conscience,  and  doth  not 
convert  and  turn  from  it  unto  God,  he  is 
certainly  in  a  state  of  damnation,  because  he 
atiVonts  the  sovereignty,  and  contemns  the 
authority,  of  that  God  that  made  and  enact- 
ed the  whole  law,  and  also  stands  in  a  pre- 
pared readiness  and  disposition  to  break  any 
other,  yea,  all  other  laws,  in  the  grossest 
manner,  whensoever  any  forcible  temptation 
may  assault  him.  Add  to  this,  that  living 
in  the  breach  of  any  one  law,  will  make  u 


Chap.  II. 


ST.  JAMES. 


685 


person  unmeet  for  the  enjoynicnt  of  God,  as 
well  as  living  in  the  breach  of  all. 

11  For  he  that  said,  Do  not  com- 
mit adultery,  said  also,  Do  not  kill. 
Now  if  thou  commit  no  adultery,  yet 
if  thou  kill,  thou  art  become  a  trans- 
gressor of  the  law.  12  So  speak  ye, 
and  so  do,  as  they  that  shall  be 
judged  by  the  law  of  liberty. 

As  if  the  apostle  had  said,  "  He  tnat 
threatened  adultery  with  death,  threalened 
also  murder  with  death  :  it  is  the  same  Law- 
giver th^i  iuibids  both,  and  his  authority  is 
as  truly  contenmed  in  transgressing  one  as 
bothtliese  laws.  Disobedience  toGod  in  any 
one  law,  is  a  virtual  denying  of  his  autho- 
rity lo  prescribe  any  law  to  us,  and  lays  a 
foundation  for  universal  disobedience ;  for  if 
Almighty  God's  sovereignly  be  disowned  in 
any  one  instance,  it  may  as  well  be  so  in  all 
others ;  the  same  reason  that  leads  to  the 
observation  or  violation  of  one  law,  doth 
oblige  us  to  keep  or  break  all  the  rest,  and 
that  is  the  authority  of  the  Lawgiver.  The 
whole  law  hath  an  equal  obligation  upon 
the  conscience."  From  hence  the  apostle 
draws  this  inference,  That  persons  should  so 
speak  and  so  do,  so  order  their  speeches  and 
their  actions,  as  they  that  shall  be  judged  by 
the  law  of  liberty.  Note  here,  1.  That  all 
we  say  and  do,  all  our  actions  and  expres- 
sions, do  fall  under  the  j  udgment  and  sentence 
of  the  lawof  God.  2. That  thelawofGod,  in 
the  hand  of  Christ,  is  the  law  of  liberty  ;  we 
are  freed  from  it  as  a  covenant,  freed  from  its 
condemnatory  curse,  freed  from  its  rigorous 
exactions,  bondage,  and  terrors.  The  law  to  a 
believer  is  a  law  of  liberty,  and  to  others  a 
law  of  bondage  and  death.  3.  That  it  will 
be  a  great  help  to  us  in  our  christian  course, 
to  think  often  that  all  our  words  and  actions 
must  come  into  judgment;  it  is  agreeable 
to  the  liberty  of  the  gospel  to  believe  and 
remember  that  all  we  say  and  do  must  be 
judged  by  the  law  of  liberty. 

13  For  he  shall  have  judgment 
without  mercy,  that  hath  showed  no 
mercy,  and  mercy  rejoiceth  against 
judgment. 

That  is.  He  that  whilst  he  lived  sho-wed 
Tw  mercy,  but  had  opportunity  and  ability 
to  show  It,  shall  have  judgment  -without 
mercif  ;  that  i.s  shull  be  very  severely  han- 
dled by  God  in  the  great  day,  and  the  sen- 
tence that  shall  pass  upon  him  will  be  in- 


supportable. But  7nercy  rejoicclh  against 
judgment,  ox  triumpheth  over  judgment ; 
that  is,  mercy  in  some  degree  of  exaltation  ; 
such  a  mercy  as  has  covetousness,  hard- 
heartedness,  and  penuriousness,  with  all  its 
enemies,  under  its  feet ;  such  mercy  quali- 
fies, strengthens,  and  enables  the  person  in 
whom  it  is  found  to  be  confidently  secure 
that  he  shall  receive  no  prejudice  or  hurt, 
but  that  judgment  which  God  shall  pass 
upon  the  world  at  the  great  day.  Learn 
from  hence.  That  merciful  men,  whose 
hearts  and  hands  are  much  exercised  in 
doing  good,  and  showing  mercy,  by  means 
of  the  consciousness  of  these  God-like  dis- 
positions in  themselves,  are,  or  may  be,  full 
of  a  joyful  and  blessed  security,  that  they 
shall  stand  in  the  great  judgment  of  the 
world,  and  find  favour  and  acceptance  in 
the  eyes  of  the  judge  ;  when  all  unmerciful - 
ness,  covetousness,  and  hard-hearted  persons, 
shall  fall  under  the  sentence,  and  be  ground 
to  powder  by  it ;  Jle  shall  have juclginent 
•without  mercy,  that  sho-wed  no  mercy  ; 
but  mercy  rejoiceth  against  judgment. 

14  What  doth  it  profit,  my  bre- 
thren, though  a  man  say  he  hath 
faith,  and  have  not  works  ?  can  faith 
save  him  ?  15  If  a  brother  or  sister 
be  naked,  and  destitute  of  daily  food, 

16  And  one  of  you  say  unto  them. 
Depart  in  peace,  be  ye  warmed  and 
filled  ;  notwithstanding  ye  give  them 
not  those  things  which  are  needful 
to  the   body  :   what  doth   it  profit  ? 

17  Even  so  faith,  if  it  hath  not  works, 
is  dead,  being  alone. 

Our  apostle  here  enters  upon  the  second 
part  of  his  discourse  contained  in  this  chap- 
ter, namely,  to  show  the  vanity  of  a  fruit- 
less faith  ;  that  such  a  faith  as  is  not  the 
parent  and  principle  of  obedience,  and  pro- 
ductive of  good  works,  is  altogether  ineffec- 
tual and  unprofitable.  Faith  of  no  kind, 
when  it  is  alone,  is  justifying  ;  as  there  can 
be  no  good  works  without  faith,  so  where 
true  faith  is  it  will  be  fruitful  :n  good  works, 
otherwise  faith  is  no  more  faith  ;  no  be- 
lieving without  obedience  will  avail  us; 
therefore  St.  Paul  and  St.  James  both  agree 
to  render  to  faith  the  things  that  are  faith's, 
and  not  to  take  away  from  works  the 
things  that  are  work's.  What  doth  it  pro- 
Jit  a  man  to  say  he  hath  faith.  Sec.  As 
if  our  apostle  had  said,  •'  Let  not  any  person 
think  his  faith  sufficient  to  justify  and  save 
him  without  the  works  of  charity  and  mercy." 


686 

Alas  !  a  mere  wordy  profession  is  a  poor 
unprofitable  thing  !  Wiiat  will  professing 
Christianity,  and  saying  we  believe,  avail 
to  salvation,  if  we  obey  not  Christ,  and  live 
not  according  to  the  gospel  ?  Will  good 
words  feed  the  hungry  or  clothe  the 
naked  ?  Is  it  not  like  a  mocking  of  tliem  ? 
Even  so  a  notional  knowledge,  and  a  bare 
profession  of  faith,  if  it  brings  not  forth 
the  fruits  of  holiness  and  obedience  towards 
God,  of  justice  and  righteousness,  of  love 
and  mercy  towards  our  neighbour,  it  is  an 
ineffectual,  dead  thing ;  like  a  dead  corpse, 
without  a  quickening  and  enlivening  soul  ; 
it  is  altogether  dead  as  to  justification  and 
salvation.  Learn  hence,  ].  That  a  fruit- 
less faith  is  certainly  a  dead  faith.  It  is 
dead,  because  it  does  not  unite  us  unto 
Christ ;  it  is  lifeless,  because  there  is  no 
liveliness  in  such  a  person's  performances ; 
for  though  faith  be  not  always  alike  lively, 
yet  if  sincere,  it  is  always  living,  and  ena- 
bles the  christian  to  live  unto  Christ,  and 
to  bear  much  fruit,  John  xv.  5.  He  that 
abideth  (that  is,  believeth)  in  me,  and  I 
in  hitn,  the  same  bringeth  forth  much 
fruit.  Observe,  2.  The  comparison  which 
St.  James  here  makes  between  faith  and 
charity  ;  from  whence  he  draws  this  con- 
clusion, "  If  charity  towards  the  poor, 
professed  in  words,  but  without  works,  be 
counterfeit,  then  faith  in  Christ,  professed 
in  like  manner,  without  obedience,  is  also 
counterfeit  and  false ;  but  charity  towards 
the  poor  in  words,  and  not  in  deeds,  is  a 
counterfeit  charity  ;  accordingly  faith  in 
Christ,  without  obedience  to  his  command, 
is  a  false  faith  ;  a  dead  faith,  in  regard  to 
the  effect,  because  it  will  never  bring  them, 
in  whom  it' is,  to  life  and  salvation." 

18  Yea,  a  man  may  say,  Tliou 
hast  faith,  and  I  have  works  :  shew 
me  thy  faith  without  thy  works, 
and  I  will  shew  thee  ray  faith  by  my 
works. 

St.  James  brings  in  these  words  by  way 
of  dialogue,  between  a  sincere  believer  that 
has  true  faith,  and  a  false-hearted  hypo- 
crite that  only  pretends  to  it :  thus,  "  Thou 
sayest  thou  hast  true  faith,  thou  hast  no 
works  to  evidence  its  truth  ;  I  say,  I  have 
true  faith,  because  I  have  good  works, 
which  are  the  genuine  effects  and  fruits  of 
if.  Come  we  now  to  the  trial,  and  let  it 
appear  who  saith  true,  thou  or  I:  if  thou 
that  hast  no  works,  sayest  true,  prove  thy 
faith  to  be  true  some  other  way.     Works 


ST.  JAMES.  Chap.  II. 


thou  hast  none,  show  thy  faith  then  by 
something  else  ;  but  that  is  impossible, 
therefore  thou  vainly  boastest  of  that  which 
thou  hast  not :  but  on  the  other  side,  says 
the  sincere  believer,  I  can  make  good  what 
I  say,  proving  the  truth  of  my  faith  by  the 
fruits  of  it  in  my  works  ;  this  is  a  real 
demonstration  that  my  faith  is  no  vain  os- 
tentation, as  yours  is."  This  way  of  ar- 
guing is  very  convincing  ;  it  gripes  the 
conscience  of  the  hypocrite,  and  covers 
him  with  shame  and  confusion  of  face. 
Learn  lience,  That  good  works  are  the  evi- 
dences by  which  we  must  judge  of 
our  faith  now,  and  according  to  which 
Christ  will  judge  of  us  and  our  faith 
at  the  great  day.  These  two,  faith  and 
good  works,  ought  to  be  as  inseparable  as 
light  and  the  sun,  as  fire  and  heat.  Obe- 
dience is  the  daughter  of  faith,  and  faith 
the  parent  and  principle  of  obedience. 

19  Thou  believest  that  there  is 
one  God,  thou  doestwell:  the  de- 
vils also  believe,  and  tremble. 

As  if  the  apostle  had  said,  •'  Be  thou  ci- 
ther Jew  or  christian,  thou  believest  that 
there  is  a  God,  and  assent  est  to  the  articles 
of  religion  ;  herein  thou  doest  well :  but 
this  is  no  more  than  what  the  devils  do  ; 
for  they  also  believe  and  tremble ;  and  if 
thou  hast  no  better  faith,  and  no  better 
fruit  of  thy  faith  than  they,  thou  hast  the 
same  reason  to  tremble  which  they  have." 
Observe  here,  1.  That  a  bare  and  naked 
assent  to  the  truths  of  the  gospel,  yea,  to 
the  fundaitiental  truths  and  articles  of  reli- 
gion, is  not  faith  that  will  justify  and  save  : 
the  devils  have  it,  yet  have  no  hopes  of 
salvation  with  it :  they  believe  that  there  is 
a  God,  and  a  Christ  that  died  for  others, 
though  not  for  them  ;  so  that  an  atheist, 
that  does  not  believe  a  God,  is  worse  than  a 
devil  ;  for  he  believes  that  there  is  a  God, 
whose  being  the  atheist  denies.  Observe, 
2.  That  horror  is  the  fruit  and  effect  of  the 
devils'  faith ;  the  more  they  know  of  God, 
the  more  they  dread  him  :  the  more  they 
think  of  him,  ihe  more  they  tremble  at  him. 
O  God !  all  knowledge  of  thee  out  of  Christ 
is  uncomfortable ;  thine  attributes,  which 
are  in  themselves  dreadful  and  terrible,  be- 
ing beheld  by  us,  in  thy  Son,  do  yield 
comfort  and  sweetness  to  us  ! — the  devils 
believe  and  tremble. 

20  But  wilt  thou  know,  O  vain 
man,  that   faith    without   works   is 


Chap.  II. 


ST.  JAMES. 


087 


dead  ?  21  Was  not  Abraham  our  fa- 
ther justified  by  works,  when  he  had 
offered  Isaac  his  son  upon  the  altar  ? 
22  Seest  thou  liow  faith  wrought  with 
his  works,  and  by  works  was  faith 
made  perfect?  23  And  the  scrip- 
ture was  fulfilled  which  saith,  Abra- 
ham believed  God,  and  it  was  im- 
puted unto  him  for  righteousness  : 
and  he  was  called  the  Friend  of 
God.  24  Ye  see  then  how  that  by 
works  a  man  is  justified,  and  not  by 
faith  only. 

Our  apostle  iiere  goes  on  to  prove,  that 
a  person  is  justified  by  works,  that  is,  by  a 
working  faith,  from  the  example  of  Abra- 
ham ;  and  the  argument  lies  thus  :  "  If 
Abraham  of  old  was  justified  by  a  work- 
ing faith,  then  we  cannot  be  justified  with- 
out it  at  this  day  ;  but  Abraham,  the  fa- 
ther of  the  faithful,  and  the  friend  of  God, 
was  justified  by  a  working  faith  ;  therefore 
faith  without  works  will  justify  no  man. 
As  Abraham  was  justified,  so  must  we  and 
ail  others  be  justified,  because  the  means 
and  method  of  justification  were  ever  one 
and  the  same,  and  ever  will  be  uniform  and 
alike.  But  Abraham  was  justified  by  a 
working  faith,  his  faith  was  full  of  life,  effi- 
cacy, and  power,  in  bringing  forth  obedi- 
ence unto  God  ;  witness  his  ready  com- 
pliance with  that  hard  and  difficult  com- 
mand, the  offering  up  his  son  Isaac.  Seest 
t/iou  /tow  faith  ■wrought  -with  his  works  ? 
that  is,  how  his  faith  did  both  direct  and 
assist  him  in  that  work  ?  Heb.  xi.  By 
faith  Abraham  offered  up  Isaac,  and  by 
works  was  his  faith  made  perfect,  that  is, 
declared  to  be  perfect  ;  for  Abraham  was 
justified  five  and  twenty  years  before  he 
offered  up  his  Son,  but  his  conquering  the 
difficulties  of  that  work,  showed  the  per- 
fection of  his  faith  ;  as  the  goodness  of  the 
fruit  declares  the  excellency  of  the  tree,  so 
the  fruit  of  obedience  evidenced  the  sinceri- 
ty of  Abraham's  faith,"  From  hence  then 
it  may  and  must  be  concluded,  that  a  barren 
and  en>pty  faith  is  a  dead  faith  ;  dead, 
because  it  may  be  found  in  and  with  a 
person  dead  in  trespasses  and  sins  ;  dead, 
because  it  receives  not  the  quickening  in- 
fluences of  the  Spirit  of  God  ;  dead,  be- 
cause it  wants  operation,  which  is  the  effect 
of  life;  dead,  because  unavailable  to  eternal 
life.  Observe  farther,  The  honourable  cha- 
racter and  noble  testimony  hcie  given  of 


Abraham,  for  and  upon  the  account  of  his 
faith  and  obedience.  He  was  called  the 
Friend  of  God.  All  true  believersare  God's 
friends  ;  as  friends  they  are  reconciled  (o 
him,  as  friends  they  enjoy  communion  with 
him,  and  communications  from  him  ;  as 
friends  there  is  a  conformity  of  wills  and 
affections  between  them,  they  like  and  love, 
they  will  and  choose,  the  same  things  ;  as 
friends  they  desire  and  long  for  the  com- 
plete fruition  and  enjoyment  of  each  other. 
Observe  lastly,  The  inference  which  St. 
James  draws  from  this  instance  of  Abra- 
ham, Ye  see  then  how  that  bij  works  a 
man  is  Just  if ed,  and  not  by  faith.  By 
faith  only,  he  means  faith  that  is  alone, 
solitary,  and  by  itself,  without  works. 
Quest.  But  doth  not  St.  James,  by  affirm- 
ing that  by  works  a  man  is  justified,  and 
not  by  faith  only,  contradict  St.  Paul,  who 
says.  By  the  deeds  of  the  law  shall  no 
fesh  be  justified  in  God's  sight  ?  Rom. 
lii.  20.  Ans.  Not  at  all,  1.  Because  they 
do  not  speak,  ad  idem,  to  the  same  thing  ; 
St.  Paul  speaks  of  justification  before  God, 
St.  James  of  justification  before  men  ;  St. 
Paul  speaks  of  the  justification  of  our  per- 
son, St.  James  of  the  justification  of  our 
faith.  2.  They  do  not  speak  iisde?n,  to  the 
same  persons  :  St.  Paul  had  to  do  with 
false  apostles  and  judaizing  christians,  who 
sought  to  substitute  the  works  of  the  law, 
and  a  righteousness  of  their  own,  instead  of, 
or  at  least  in  conjunction  with,  the  grace  of 
God  ;  but  St.  James  had  to  do  with  hypo- 
critical professors,  who  abused  St.  Paul's 
doctrine  of  free  grace,  and  took  encourage- 
ment to  sin,  affirming,  that  if  they  believed, 
it  was  sufficient,  no  matter  how  they  lived  ; 
therefore  St.  James  urges  the  necessity  of 
good  works,  as  evidences  of  the  sincerity 
of  our  faith.  The  sum  of  the  matter  is 
this.  What  God  has  joined  none  must  di- 
vide, and  what  God  has  divided  none  must 
join  ;  he  has  separated  faith  and  works  in 
the  business  of  justification,  according  to 
St.  Paul,  and  none  must  join  them  in  it ; 
and  he  has  joined  them  in  the  lives  of  jus- 
tified persons,  as  St.  James  speaks,  and  there 
we  must  not  separate  them.  St  Paul  as- 
sures us,  that  works  have  not  a  co-efficiency 
in  justification  ilself  ;  but  St.  James  assures 
us,  that  they  may  and  ought  to  have  a 
co-existency  in  them  that  aie  justified. 

25  Likewise  also  was  not  Rahab 
the  harlot  justified  by  works,  whea 
she  had  received  the  messengers, 
and  had  sent  them  out  another  way  ? 


ST.  JAMES. 


Chap.  lU. 


Here  the  apostle  declares  that  Rahab  was 
justified  by  a  working  faith,  as  Abraham 
was  before  iier,  which  appeared  in  her 
entertaining  the  spies,  lodging  them  in  her 
house,  and  dismissing  them  with  ail  possible 
privacy,  which  was  a  notable  evidence  of 
her  faith  in  the  God  of  Israel,  her  faith  be- 
ing accompanied  with  great  self-denial,  and 
exposing  her  to  a  mighty  hazard,  hideed, 
Rahab's  faith  was  mixed  with  great  infir- 
mity, she  told  a  lie;  but  that  is  overlooked 
by  God,  and  her  faith  only  recorded,  not 
her  failing  divulged.  Rahab's  lie,  Sarah's 
laughter,  Job's  impatience,  are  not  mention- 
ed :  we  discover  corruption  in  the  very  ex- 
ercise of  our  graces  ;  but  O !  how  good  a 
master  do  we  serve,  that  pardons  our  in- 
firmities, and  accepts  our  sincerity  !  Learn 
hence,  That  the  duties  and  services  of  be- 
lievers, though  blemished  with  many  de- 
fects, do  find  acceptance  witli  God,  and 
shall  not  fail  to  be  rewarded  by  him.  Ra- 
hab's faith  was  seen  in  receiving  the  spies, 
her  weakness  and  infirmity  appeared  in  her 
lying  ;  God  pitied  and  pardoned  the  one, 
and  accepted  and  rewarded  the  other. 

26  For  as  the  body  without  the 
spirit  is  dead,  so  faith  without  works 
is  dead  also. 

In  this  verse  the  apostle  sums  up  the 
whole  matter,  by  comparing  a  dead  faith 
to  a  dead  corpse  ;  as  that  is  imperfect, 
wanting  its  best  and  noblest  part :  so  faith 
without  works  wants  that  which  dignifies 
and  completes  it.  Faith,  without  holiness 
to  enliven  it,  is  a  dead  body,  without  the 
spirit  to  quicken  it.  Again,  as  a  dead 
corpse  is  useless  as  well  as  imperfect  ; 
though  it  has  eyes,  it  sees  not  ;  feet,  it 
walks  not  ;  mouth,  but  it  speaks  not :  thus 
it  is  with  a  dead  faith,  being  unaccompa- 
nied with  a  good  life  ;  no  believing  with- 
out obedience,  will  avail  us  ;  for  though 
there  is  no  merit  in  our  obedience  that  we 
should  be  saved  for  it,  yet  is  there  such  a 
necessity  of  obedience,  that  wo  shall  never 
be  saved  without  it.  Again,  as  a  dead 
corpse  is  noisome  to  us,  so  is  a  profession 
of  faith  without  obedience  loathsome  to 
God  ;  he  says,  to  all  the  workers  of  ini- 
quity, D^jPrtr^/rowj  me,  I  know  you  not, 
I  approve  you  not.  An  the  bocli/  ivithout 
the  spirit  is  dead,  that  is,  as  the  body  is 
known  to  be  dead,  if  we  perceive  no  vital 
actions  flowing  from  the  soul,  so  is  faith 
dead,  if  we  see  it  not  demonstrated  by 
eflfectual  operation  ;  as  it  is  necessary  to  the 


being  of  a  living  body  that  it  be  united  to 
the  soul,  so  it  is  necessary  to  the  being  of 
a  living  christian's  faith,  that  it  brings 
forth  works  of  obedience  in  the  christian's 
life:  For  as  the  dody  -without  the  spirit 
is  dead,  so  faith  ivithout  -works  is 
dead  also. 

CHAP.  III. 

Our  apostle  had  at  the  latter  end  of  the  first 
chapter  discoursed  conceruing  the  evils  of  the 
toDgue,  showing  that  man's  religion  to  be  vain, 
which  doth  not  teach  him  to  bridle  and  goveru 
that  unruly  member,  and  keep  it  within  the 
bounds  of  reason  and  religion  ;  in  this  chapter  he 
returns  to  the  same  argument,  and  shows  the 
great  necessity  we  lie  under  to  watch  over  our 
words,  and  to  avoid  the  sins  of  the  tongue,  and 
this  both  as  an  argument  of  our  sincerity,  and 
as  an  ornament  to  our  profession.  Accordingly 
thus  he  speaks  : 

l^ffY  brethren,  be  not  many  mas- 
ters, knowing  that  we  shall  re- 
ceive the  greater  condemnation. 

For  the  clearer  understanding  of  tliese 
words,  let  us  consider,  1.  What  the  apostle 
does  not  forbid,  namely,  private  and  bro- 
therly   admonilion,  which    proceeds  from 
christian  love  one  towards  another,  much 
less  does   he  condemn  public  and  autho- 
rized reproof :  God  has  made  it  the  duty  of 
all  to  admonish  and    reprove   each  other 
charitably ;    he  has  made  it   the  duty   of 
others  to  admonish  and  censure  evil-doers 
authoritatively  ;    this  therefore  is  not   for- 
bidden.    Observe,  2.  What   it   is  that  is 
here  forbidden,  namely,  such  a  reproving 
of  others  as    is  supercilious  and  masterly, 
managed    with     sharpness    and    severity, 
rashly,  and  rigidly.     As  if  the  apostle  had 
said,  "  Be   not  magisterial  and  censorious 
towards  your  brethren,  as  if  every  one  of 
you  had  many  masters  in  him."     Censur- 
ing of  others  is  an  arrogation  of  mastership 
over  others,  and  the  assuming  of  a  power 
over  them  which  God  never  gave  us  ;  it  is 
a  bold  usurpation  of  God's  authority  :  we 
may  admonish,  reprove,  and  warn,  but  it 
must  not  be  in  a  lordly  manner,  in  a  mas- 
terly way,  which  is  reviling  rather  than  re- 
proving ;  we  must  consider  what  may  stand 
with  charity,  as  well  as  what  will  consist 
with    truth  ;  every  evil    must   not  be  di- 
vulged, but  some  must  be  covered  with  a 
cloak  of  love  ;  there  may  be,  and  oft-times 
is,  a  great  deal  of  malice  in  reporting  truth. 
Observe  next, The  remedy  prescribed  against 
censuring  others,  namely,  the  considering 
ourselves  that  we  shall  thereby  receive  the 
•rrealer  damnation  ;    sharp   reprovers   in 
judging  others,  pronounce  a  doom   upon 


Chap.  III. 
Ihemselves ;  such  as  reprove  either  out  of 
office,  or  out  of  charity,  ought  to  look  to 
tliemselves,  lest  in  reproving  others  they 
condemn  tliemselves. 

2  For  in  many  tilings  we  offend 
all.  If  any  man  offend  not  in  word, 
the  same  is  a  perfect  man,  and  able 
also  to  bridle  the  whole  body. 

As  if  the  apostle  had  said,  "  We  had  need 
be  very  candid  in  censuring  others,  for  we 
all  of  us  otiend  in  many  things  ourselves, 
especially  with,  and  by  our  tongue,  which 
is  an  engine  of  more  mischief,  both  to  our- 
selves and  others,  than  any  other  member 
of  the  body  ;"  and  accordingly  he  is  called 
here,  not  a  gracious  man,  but  a  perfect  man, 
one  that  has  attained  to  the  fullest  measures 
and  highest  degrees  of  grace,  that  can  bridle 
his  tongue  :  to  be  able  to  bridle  the  tongue 
is  an  argument  of  considerable  growth  and 
happy  progress  in  grace  ;  he  that  can  bridle 
his  tongue,  can  bridle  his  whole  body,  that 
is,  govern  all  the  other  actions  of  his  life  ;  he 
is  a  very  extraordinary  christian. 

3  Behold,  we  put  bits  in  the 
horses'  mouths,  that  they  may  obey 
us  ;  and  we  turn  about  their  whole 
body. 

As  we  rule  the  whole  body  of  a  horse  by 
a  bridle  in  its  mouth,  so  by  bridling  our 
tongues  we  shall  rule  and  govern  all  the  ac- 
tions of  our  lives.  Note,  That  as  hot  and 
hard-mouthed  horses,  so  the  tongue  of  man  is 
apt  to  run  out,  unless  well  bridled  ;  nor  is 
any  bridle  strong  enough  to  hold  it  in,  but 
the  bridle  of  grace ;  nay,  not  that  at  all 
times.  The  grace  of  God  is  both  spur  and 
bridle  to  the  tongue  of  man  :  grace,  like  a 
spur,  provokes  to  speak  for  God,  and  for  the 
good  of  others ;  and  grace,  like  a  bridle, 
stops  us  from  speaking  what  may  grieve  the 
Spirit  of  God,  and  justly  offend  others. 
None  rule  their  tongues  well  without  grace, 
and  every  one  that  has  grace  doth  not  rule 
them  well;  it  is  a  great  part  of  perfection 
not  to  offend  in  word. 

4  Behold  also  the  ships,  which 
though  they  be  so  great,  and  are  dri- 
ven of  fierce  winds,  yet  are  they  turn- 
ed about  with  a  very  small  helm  whi- 
thersoever the  governor  listeth.  5 
Even  so  the  tongue  is  a  little  mem- 
ber, and  boasteth  great  things.  Be- 
hold how  great  a  matter  a  little  fire 

Vol.  u. 


ST.  JAMES. 


G89 


kindleth  !  G  And  the  tongue  is  a 
fire,  a  world  of  iniquity  :  so  is  the 
tonsiiie  among  our  members,  that  it 
defilelh  the  whole  body,  and  setteth 
on  fire  the  course  of  nature  ;  and  it 
is  set  on  fire  of  hell. 

The  design  of  our  apostle  by  this  and  the 
former  similitude,  is  to  show,  that  little  things 
well  governed  can  govern  great  bodies,  as 
the  rider  by  a  small  bit  can  govern  the  horse 
at  pleasure,  and  the  pilot  by  a  small  rudder 
can  manage  the  ship  with  ease ;  so  the 
government  of  that  little  member,  the  tongue, 
is  a  special  mean  for  governing  the  whole 
man.  Next  he  compares  the  tongue  to  fire, 
in  regard  to  the  danger  that  attends  it: 
Will  a  spark  of  fire  set  an  house,  a  town, 
a  city,  in  a  flame,  and  lay  it  in  ashes  ?  In 
like  manner  will  a  fiery  tongue  inflame  a 
family,  a  society,  a  church,  a  kingdom,  yea, 
the  whole  world,  by  strife  and  contention, 
putting  all  into  combustion  ;  such  a  tongue 
being  set  on  work  by  the  devil,  and  kindled 
by  that  fire  which  came  from  hell;  but 
verily,  a  tongue  set  on  fire  from  hell,  shall, 
without  repentance,  be  set  on  fire  in  hell. 
Learn  hence.  That  a  wicked  tongue  is  of  an 
hellish  original,  the  fire  of  such  a  tongue  is 
blown  up  by  the  breath  of  hell :  let  us 
abhor  contentions,  revilings,  and  reproaches, 
as  we  would  hell  itself. 

7  For  every  kind  of  beasts,  and 
of  birds,  and  of  serpents,  and  of 
things  in  the  sea,  is  tamed,  and  hath 
been  tamed  of  mankind  :  8  But  the 
tongue  can  no  man  tame;  it  is  nn 
unruly  evil,  full  of  deadly  poison. 

Our  apostle  here  goes  on  in  showing  how 
difficult  It  is  to  govern  the  tongue;  it  is 
wilder  than  the  wildest  beasts,  they  are  more 
tractable,  and  may  be  sooner  tamed  than  a 
tongue  be  governed  ;  it  is  an  unrulij  evil, 
that  will  not  be  held  in.  Nature  has  set  a 
doubleguard  about  the  tongue,  namely,  the 
teeth  and  the  lips,  and  grace  has  laid  many 
restraints  upon  it,  and  yet  it  breaks  out /«// 
of  deadly  poison :  intimating,  that  the 
tongue  is  as  deadly  as  a  venomous  beast.  In 
the  wild  desert  there  are  lions,  bears,  and  ti- 
gers, but  these  assault  us  but  now  and  then, 
and  can  only  rend  the  skin  ;  but  a  conten- 
tious tongue  is  always  troublesome  to  the 
soul  and  spirit.  Man  tameth  the  beasts,  and 
God  tameth  man  ;  and  the  apostle's  calling 
the  tongue  an  lainih/  evil,  full  of  deadly 
2   Y 


ST.  JAMES. 


Chap.  11  r. 


voison,  plainly  imports,  tliat  a  wicked 
tongue  is  venomous  and  hurtful ;  a  slander- 
ous tongue  is  a  deadly  poison,  nothing  can 
secure  against  it  but  innocency  and  a  good 
conscience  ;  if  we  tall  by  it,  let  this  comfort 
us,  that  there  will  be  a  resurrection  of  our 
names,  as  well  as  of  our  persons  ;  let  us  al- 
ways then  keep  in  the  way  of  our  duty,  and 
commit  our  good  name  to  God's  care  and 
keeping. 

9  Therewith  bless  we  God,  even 
the  Father ;  and  therewith  curse  we 
men,  which  are  made  after  the  simi- 
litude of  God.  10  Out  of  the  same 
mouth  proceedeth  blessing  and  curs- 
ing. My  brethren,  these  things  ought 
not  so  to  be.  11  Doth  a  fountain 
send  forth  at  the  same  place  sweet 
water  and  bitter  ?  12  Can  the  fig- 
tree,  my  brethren,  bear  olive-berries  ? 
either  a  vine,  figs  ?  so  can  no  foun- 
tain both  yield  salt  water  and  fresh. 

Observe  here,  1.  Our  apostle  informs  us 
what  is  the  proper  use  of  the  tongue  ;  name- 
ly, to  bless  and  praise  God  ;  speech  being 
the  most  excellent  faculty,  is  to  be  consecrat- 
ed to  divine  uses  :  it  is  both  a  good  man's 
•work  and  his  recreation  to  bless  and  praise 
God,  Observe,  2.  The  sinful  use  which 
some  men  put  the  tongue  unto,  and  that  is, 
to  curse  with  it,  to  curse  men  that  have  the 
natural  image  of  God  upon  them,  yea,  holy 
and  good  men,  that  have  the  divine  image 
of  God  instamped  upon  them ;  this  is  the 
abuse  of  some  men's  tongues,  their  mouth  is 
fall  of  cursing  and  bitterness.  Observe, 
3.  The  same  tongue  cannot,  should  not,  bless 
God  and  curse  men  ;  to  pray  and  brawl  with 
the  same  tongue,  is  shameful  hypocrisy ;  to  go 
from  worshipping  to  railing  and  reviling,  to 
speak  to  the  God  of  heaven  with  a  tongue 
set  on  fire  of  hell,  is  a  monstrous  impiety. 
Observe,  4.  How  the  apostle  discovers  the 
mighty  absurdity  of  blessing  and  cursing 
with  one  and  the  sanrie  tongue,  and  of  put- 
ting the  best  member  to  the  worst  use  :  the 
good  aggravates  the  evil,  and  the  evil  dis- 
parageth,  yea,  disproveth,  the  good ;  to  sup- 
pose that  the  same  tongue  should  accept- 
ably bless  God,  and  at  the  same  time  sin- 
fully curse  men,  is  as  irrational  and  absurd 
as  to  imagine  that  the  same  fountain  should 
send  forth  salt  water  and  fresh,  sweet  water 
and  bitter ;  and  as  if  a  fig-tree  should  bring 
forth  olives,  or  a  vine  bear  figs.  Our  apos- 
tle argues  and  reasons  from  what  is  impossi- 


ble in  nature,  to  what  is  absurd  in  manners ; 
contrary  effects  from  the  same  cause  is 
against  the  order  of  nature  :  in  like  manner 
grace  is  uniform,  and  always  acts  like  itself: 
to  bless  and  curse,  to  pray  and  revile,  is 
wholly  inconsistent  with  grace.  Nature ab- 
liors  contradictions,  and  so  does  the  grace 
of  God.  Though  a  christian  has  a  double 
principle  in  him,  the  flesh  and  the  spirit, 
yet  he  has  not  a  double  heart ;  his  spirit  is 
single  and  sincere  in  what  he  does,  in  all  he 
does,  both  for  God  and  man. 

13  Who  is  a  wise  man,  and  en- 
dued with  knowledge  among  you  > 
let  him  show,  out  of  a  good  conver- 
sation, his  works,  with  meekness  of 
wisdom. 

As  if  our  apostle  had  said,  "  If  any  among 
you  desire  to  appiove  yourselves  more 
knowing  than  others,  wiser  and  better  than 
others,  as  you  would  be  thought  when  you 
censure  and  despise  others,  show  it  to  the 
world  by  a  better  conversation,  by  your 
abounding  fruitfulness  in  good  works,  and 
by  such  meekness  of  spirit  as  will  be  an  evi- 
dence of  true  wisdom."  Hence  we  learn. 
That  the  wise  man  is  a  meek  and  patient 
man  :  as  pride  and  folly,  so  wisdom  and 
meekness,  are  companions ;  the  more  wis- 
dom a  man  has,  the  more  he  can  check 
himself  and  curb  his  passion.  Moses  is  re- 
nowned in  scripture  for  his  wisdom  and  for 
his  meekness  ;  we  all  affect  the  reputation  of 
wisdom,  let  us  discover  it  by  humility,  in 
fjeing  lowly  within  ourselves;  and  by  our 
meekness  in  bearing  with  and  forbearing 
one  another ;  yet  must  our  meekness  be  a 
wise  meekness,  it  must  be  a  meekness  of 
wisdom;  our  meekness  must  be  opposite  to 
fierceness,  but  not  to  zeal ;  Moses  was  very 
meek  in  his  own  cause,  but  as  hot  as  fire  in 
the  cause  of  God.  Meekness  and  zeal  are 
consistent;  hi  \i%  \hen  show  out  of  a  good 
conversation  our  works  with  meekness  of 
ivisdojn. 

14  But  if  ye  have  bitter  envying 
and  strife  in  your  hearts,  glory  not, 
and  lie  not  against  the  truth.  15 
This  wisdom  descendeth  not  from 
above,  but  is  earthly,  sensual,  devil- 
ish. 16  For  where  envying  and 
strife  is,  there  is  confusion  and 
every  evil  work^ 

Observe  here,  1.  How  the  apostle  points 
at  the  root  of  all  tongue-evils:  we  pretend 


Chap.  Ilf. 


ST.  JAMES. 


691 


seal  and  justice,  zeal  for  God,  and  doing 
right  to  ourselves,  but  the  true  cause  is  envy, 
called  bitter  envi/ings,  as  being  bitter  in  its 
root,  bitter  in  its  fruit,  bitter  to  others,  bitter 
to  ourselves ;  this  is  a  painful  evil,  an  un- 
profitable evil,  a  foolish  sinful  evil ;  it 
makes  another's  good  our  grief.  But  why 
so  ?  The  good  of  another  is  no  hurt  to  us ; 
we  have  not  the  less  because  another  has 
more.  Leah's  fruitl'ulness  was  no  cause  of 
Rachel's  barrenness ;  why  then  should  it  be 
the  occasion  of  Rachel's  envy  ?  Thy  por- 
tion is  not  impaired  because  thy  brother's 
is  increased.  Observe,  2.  How  envy  and 
strife  are  here  joined  together ;  if  you  have 
envi/ing  and  strife  in  your  hearts :  when 
envy  is  found  iti  the  heart,  strife  will  soon  be 
found  in  the  tongue,  for  envy  is  the  mother 
of  strife ;  natural  corruption  doth  most  of 
all  betray  itself  by  envy ;  it  has  an  early 
spring  and  late  autumn  ;  we  have  it  as  soon 
as  we  come  into  the  world,  and  it  is  an  hard 
matter  to  leave  it  before  we  go  out  of  it 
again  :  children  suck  it  in  with  their  milk, 
and  the  old  man  buries  it  in  his  coffin.  Ob- 
serve, 3.  What  are  the  bitter  effects  and 
fruits  of  envy  and  strife,  namely,  confusion, 
and  every  evil  work  ;  an  envious  spirit  is 
an  unquiet  and  wicked  spirit ;  the  devil 
•.vorketh  by  no  instruments  more  than  by 
envious,  discontented,  and  malicious  persons. 
Pride  and  envy  were  the  two  first  sins  that 
crept  into  the  world :  the  first  man  was 
ruined  by  pride,  the  second  destroyed  by 
envy  :  the  whole  world  could  not  hold  two 
brothers,  when  the  one  was  envied  by  the 
other.  Cain's  envy  lasted  blood,  and  verily 
the  sinner's  envy  thirsts  after  it;  well  there- 
fore may  the  apostle  say,  W/iere  envying 
and  strife  is,  there  is  confusion  and  every 
evil  -work:  this  wisdom  descendeth  not 
from  above,  but  is  earthly,  sensual, 
devilish. 

17  But  the  wisdom  that  is  from 
above  is  first  pure,  then  peaceable, 
gentle,  and  easy  to  be  entreated,  full 
of  mercy  and  good  fruits,  without 
partiality,  and  without  hypocrisy. 

Our  apostle  here  enters  upon  a  compari- 
son between  earthly  wisdom  and  spiritual 
heavenly  wisdom  ;  between  wisdom  that  is 
not,  and  wisdom  tliat  is,  from  above.  Ob- 
serve, 1.  That  wisdom  which  is  not  from 
above  characterized  and  described.  1.  It 
is  earthly,  it  is  suited  to  earthly  minds,  and 
it  is  employed  about  earthly  things.  Earth- 
ly wisdom  is  mere  folly  ;  it  is  said  to  be 
2  Y  2 


wise  only  for  this  world,  and  to  have  such 
an  unsavoury  spirit  as  will  relish  nothing  but 
what  is  earthly,  2.  Sensual;  such  wis- 
dom as  tendeth  only  to  gratify  the  senses, 
and  is  conversant  about  outward  pleasures, 
which  are  the  pleasures  of  the  beast,  and  not 
oftheman ;  such  sensual  satisfactions  do  only 
please  the  sensitive  appetite,  which  it  is  (he 
highest  rational  pleasure  to  mortify  and  sub- 
due. 3,  Devilish  ;  because  it  is  such  wis- 
dom as  is  found  in  the  devil ;  he  is  only 
wise  to  do  mischief.  As  a  man  has  a  flesh- 
ly part  in  common  with  the  beast,  so  there 
are  some  sins  which  the  scripture  calls  flesh- 
ly and  beastly  lusts,  as  uncleanness,  riot, 
excess,  and  the  like ;  but  as  a  man  has  some- 
what in  common  with  the  angels,  namely, 
in  spirit  and  soul,  so  there  are  some  sins 
which  are  called  Satan's  lusts,  John  viii.  44. 
flis  lusts  ye  will  do.  Thus  envy,  pride, 
wrath,  revenge,  malice,  slander,  these  sins 
make  a  man  devilish,  like  unto  Satan  ; 
hence  is  St.  Paul's  exhortation,  2  Cor.  vii. 

1.  To  cleanse  ourselves  from  all  filthiness 
of  flesh  and  spirit.  Lord,  pity  the  deplor- 
able ruins  of  mankind,  compassionate  fallen 
man,  who  hath  not  only  somewhat  of  the 
beast,  but  also  somewhat  of  the  devil,  in  him 
by  nature  !  O  deplorable  degradation  .' 
And  should  he  sacrifice  himself,  he  could 
not  save  himself  without  a  sanctifier ;  he 
must  be  restored  to  the  divine  likeness  here, 
or  never  enjoy  his  Maker  hereafter.  Observe, 

2.  He  next  describes  spiritual  wisdom  to  us, 
and  that,  first,  by  its  original  it  is  from 
above.  All  wisdom  is  known  by  its  de- 
scent ;  carnal  wisdom  is  of  the  earth  earthly ; 
spiritual  wisdom  is  from  above,  and  has  an 
heavenly  author,  and  its  original  and  de- 
scent is  heavenly  ;    The  wisdom  that  is 

from  above.  Secondly,  He  describes  spi- 
ritual wisdom  by  its  effects  and  fruits,  by  its 
properties  and  qualities,  and  reckons  up 
eight  of  them.  J.  True  wisdom  is  pure 
and  holy  wisdom,  and  sinless  craftiness. 
The  heart  of  such  a  person  is  clean,  though 
not  wholly  free  from  sin,  and  his  way  is  un- 
defiled  :  this  pure  wisdom  will  not  brook 
the  filthiness  either  of  error  in  judgment,  or 
sin  in  practice.  Error  is  a  blot  as  well  as 
sin,  and  is  as  damnable  as  sin  ;  the  one  is 
an  open  road,  the  other  a  secret  path,  to  hell 
and  destruction  :  he  that  is  wise  and  has  a 
due  care  of  his  soul's  salvation,  will  be  as 
much  afraid  of  erroneous  principles  as  he  is 
of  debauched  practices.  2.  Peaceable  ; 
true  wisdom  teaches  to  avoid  all  strife  and 
contention.  There  is  a  sweet  connection 
between  wisdom  and  peace  ;  the  wisest  are 


692 


ST.  JAMES. 


Chap.  IV. 


the  meekest  men  ;  they  are  peaceable  and 
peace-makers  ;  not  ready  to  provoke  olhers, 
not  easily  provoked  themselves.  Such  as 
see  most  need  of  pardon  from  God,  are 
most  ready  to  pardon  others,  to  live  peace- 
ably with  all.  Yet  note,  Though  wisdom 
be  pure  and  peaceable,  yet  it  is  first  pure, 
then  peaceable;  as  God  is  the  first  and 
best  of  beings,  so  purity  is  the  first  and 
best  of  blessings  :  the  chief  care  then  must 
be  for  purity  and  truth  ;  but  next  to  purity 
we  must  regard  peace.  Truth  must  be 
preferred,  but  peace  must  not  be  neglected ; 
■we  must  treat  with  God  by  prayer,  and 
treat  with  man  by  condescension,  as  far  as 
a  good  conscience  will  suffer,  for  obtaining 
and  preserving  peace:  The  •windom  from 
above  is  first  pure,  then  peaceable.  3. 
True  wisdom  is  gentle,  in  opposition  to 
strife  and  contention;  the  word  also  signi- 
fies moderate  and  patient,  Phil.  iv.  5. 
]  Tim.  iii.  3.  Such  a  christian  is  mode- 
rate in  doubtful  opinions,  moderate  in  his 
judging  of  others,  moderate  and  patient  in 
his  whole  conversation,  receding  sometimes 
from  his  ov;n  right  for  peace  sake.  4.  Easy 
to  be  entreated;  not  inflexible,  but  per- 
suadable. He  that  has  an  inflexible  will, 
had  need  have  an  infallible  judgment.  In- 
deed there  may  be  a  flexibility  and  easiness 
to  a  foult  ;  some  good  natures  (as  they  are 
called)  are  easily  drawn  away  to  sin  by 
evil  company  and  wicked  counsel ;  in  such 
a  case  to  turn  a  deaf  ear  to  all  entreaties 
is  not  obstinacy  but  religious  resolution. 
5.  Full  of  mercy  ;  this  has  a  double 
object,  such  as  want,  and  such  as  offend  ; 
and  so  there  is  mercy  in  giving  and  in 
forgiving.  It  is  the  glory  of  a  man  to 
pass  by  a  transgression,  and  the  honour 
of  a  christian  to  put  on  bowels  of  mercy  ; 
without  this  garment  we  shall  appear 
naked  at  the  bar  of  God.  6.  Full  of 
good  -works.  Religion  is  not  a  dry  rod, 
but  it  blossoms  and  brings  forth  fruit ; 
fruits  of  humanity  and  civil  courtesy,  as 
well  as  fruits  of  piety  and  pious  charity  ; 
when  we  begin  to  be  religious,  we  must  not 
leave  off  to  be  kind  and  courteous :  Be 
pitiful^  be  courteous,  1  Pet.  iii.  8.  7. 
Without  partiality  ;  that  is,  without  mak- 
ing any  difference  between  person  and  per- 
son, because  of  outward  respects,  which  is 
an  high  point  of  wisdom;  folly  discovers 
itself  in  nothing  more  than  by  doting  upon 
outward  splendour.  Fools,  like  ciiildren, 
count  nothing  good  but  what  is  gay  ;  but 
wisdom  teaches  us  to  value  and  put  an  es- 
timate upon  persons  and  things,  according 


to  their  intrinsic  worth,  and  doeth  nothing 
by  partiality.  8.  Without  hypocrisy  , 
ill  true  wisdom  there  is  no  prevailing  guile, 
but  a  true  simplicity  and  godly  sincerity 
found  with  it,  and  this  is  the  highest  piece 
of  wisdom  ;  the  hypocrite  is  the  greatest 
fool  ;  the  sincere  christian  is  the  truly  wise, 
and  the  only  wise  man.  2'he  ■wisdo7n 
from  above  is  pure  and  peaceable,  with- 
out partiality,  and  -without  hypocrisy. 

18  And  the  fruit  of  righteousness 
is  sown  in  peace  of  theni  that  make 
peace. 

Our  apostle  here  concludes  his  discourse 
by  showing  the  happiness  of  those  who  are 
possest  of  that  wisdom  from  above,  which 
is  pure  and  peaceable,  ^c.  They  sow  a 
seed  which  will  yield  them  present  fruit, 
and  bring  sheaves  of  joy  and  comfort  into 
their  bosoms,  and  also  entitle  them  to  an 
everlasting  reward  in  that  kingdom  where- 
in dwelleth  righteousness.  Learn  hence,  1. 
That  all  the  actions  of  this  life  are  as  seed 
sown  for  the  life  to  come  ;  and  every  one's 
harvest  hereafter  will  be  according  to 
his  seed-time  here ;  our  rewards  shall  be 
according  to  our  works.  Learn,  2.  That 
the  rewards  of  righteousness  and  peaceable- 
ness  are  reaped,  and  received  here  initially, 
and  shall  be  ere  long  enjoyed  perfectly: 
The  fruit  of  righteousness  is  sown  in 
peace  of  them  that  love  peace.  Learn,  3. 
That  true  lovers  of  righteousness  ought 
to  be  lovers  of  peace,  and  peaceable  per- 
sons lovers  of  righteousness  ;  mercy  and 
truth  must  meet  together,  righteousness  and 
peace  must  kiss  each  other.  Peace  with- 
out righteousness  is  but  a  sordid  compli- 
ance ;  righteousness  without  peace  is  but  a 
rough  austerity  :  our  duty  is  to  couple 
a  sweet  goodness  with   a  severe  righteous- 


CHAP.  IV. 

Our  apostle  having  showed  in  the  foregoing  chapter 
the  exceeding  evil  of  strife  and  contention,  he 
comes  in  this  chapter  to  discover  the  root  from 
whence  all  this  proceeds,  namely,  from  men's 
carnal  lusts  and  corrupt  affections ;  accordiugly 
thus  he  speaks  : 

'C'ROM   whence    come   wars   and 
fightings  among  you  ?  come  they 
not  hence,  even  of  your  lusts  that 
war  in  your  members  } 

The  Jews,  to  whom  St.  James  directed 
this  epistle,   had  at  that  time  great  wars 


Chap.  IV. 


ST.  JAMES. 


(!93 


and  fightings,  not  only  with  (heir  neigh- 
bours, but  even  among  themselves.  In 
every  city  there  were  wars  ajid fcrhtings 
among  them.  Now  the  apostle  here  puts 
it  (0  their  conscience  to  tell  and  declare 
whence  these  animosities  and  contentions, 
those  wars  and  fightmgs,  did  proceed  ; 
Come  thet)  not  hence,  even  from  your 
lusts  ?  Plainly  inlmiating  that  the  cause 
of  all  civil  dissensions  are  men's  corruptions. 
War  stii-s  first  within,  before  it  breaks  forth 
witiiout  ;  were  there  not  a  fight  in  our- 
selves, there  would  be  no  fighting  with 
others.  Lust  withm  is  the  make-bate  in 
all  societies  and  communities  without. 
Pride  and  covetousness,  envy,  and  ambi- 
tion, make  men  injurious  to  one  another ; 
worldly  and  sensual  lusts  first  war  in  our- 
selves, before  they  disturb  the  common 
peace. 

2  Ye  lust,  and  have  not :  ye  kill, 
and  desire  to  have,  and  cannot  ob- 
tain :  ye  fight  and  war,  yet  ye  have 
not,  because  ye  ask  not.  3  Ye  ask, 
and  receive  not,  because  ye  ask 
amiss,  that  ye  may  consume  it  upon 
your  lusts. 

The  Jews  at  the  time  of  writing  this  epis- 
tle to  them,  did  vehemently  lust  after  liber- 
ty, and  freedom  from  the  Roman  yoke,  and 
for  dominion  and  government  over  other 
nations  ;  believing  that  their  Messiah  was 
to  be  a  temporal  prince,  who  should  enable 
them  to  lord  it  over  the  heathen  world. 
"  Now,  says  our  apostle,  though  you  lust 
for  liberty  and  dominion,  yet  you  have  it 
not  ;  and  though  in  an  eager  pursuit  after 
these  things,  ye  kill  and  slay,  yet  you  do 
but  lose  your  blood  and  labour,  for  you 
cannot  obtain  what  you  thus  inordinately 
seek,  and  irregularly  covet  j  you  should  go 
to  God  in  prayer  for  what  you  desire.  But  if 
at  any  time  you  do  pray,  it  is  not  in  a 
right  manner,  with  a  right  intention,  and 
for  a  right  end.  It  is  to  consume  it  upon 
your  lusts  ;  namely,  that  having  the  liberty 
you  desire,  you  may  possess  the  good 
things  of  this  world  you  lust  after,  and  may 
lord  it  over  the  heathen  world."  Learn 
hence.  That  we  pray  amiss,  when  our 
aims  and  ends  are  not  right  in  prayer. 
Learn,  2.  That  then  our  aims  and  ends  are 
not  right  in  prayer,  when  we  ask  blessings 
for  the  use  and  encouragement  of  our  lusts. 
Learn,  3.  That  prayers  so  framed  are  usual- 
ly successless  ;  what  we  ask  amiss  we  are 
sure  to  miss,  il  the  Almighty  has  any  kind- 


ness for  us.  In  prayer  we  must  consider 
three  things,  the  object,  the  manner,  and 
the  end  :  we  must  not  only  guard  our  af- 
fections, but  secure  our  intentions  ;  for 
prayers  that  want  a  pood  aim  do  also 
want  a  good  issue :  Ye  ask  and  receive 
not,  because  ye  ask  amiss. 

4  Ye  adulterers,  and  adulteresses, 
know  ye  not  that  the  friendship  of 
the  world  is  enmity  with  God  ? 
whosoever  therefore  will  be  a  friend 
of  the  world,  is  the  enemy  of  God. 

It  is  a  spiritual,  not  a  corporal  adultery, 
which  these  words  take  notice  of  :  the  in- 
ordinate love  of  this  world  is  called  spirit- 
ual adultery,  because  it  draws  away  the 
love  of  the  soul  from  God,  and  dissolves  the 
spiritual  marriage  between  God  and  the  soul: 
Ye  adulterers  and  adulteresses,  know 
ye  vol  that  the  friendship  of  the  world, 
which  stands  in  competition  with,  and  in- 
disposes you  for  the  doing  of  God's  will, 
is  enmity  with  God?  And  that  whoso- 
ever will  be  thus  a  friend  of  the  world  is  the 
enemy  of  God  ?  To  love  the  world  as 
God's  competitor,  is  enmity  to  God  ;  and 
he  is  God's  enemy  that  loveth  it  predomi- 
nantly. Learn  we  to  love  every  creature 
with  a  creature-love ;  for  God  reckons  we 
love  him  not  at  all,  if  we  love  him  not 
above  all. 

5  Do  ye  think  that  the  scripture 
saith  in  vain.  The  spirit  that  dwell- 
eth  in  us  lusteth  to  envy  ? 

Some  by  the  spirit  here  understand  the 
Holy  Spirit  of  God,  and  make  the  words 
run  in  the  form  of  an  interrogation,  thus, 
"  The  Spirit  that  dwelleth  in  us  christians, 
lusteth  he  to  envy  as  yours  doth  ?  Nay, 
rather  is  he  not  the  spirit  of  love  and  good- 
ness ?"  Others  understand  our  own  spirit ; 
our  corrupt  nature  is  mightily  carried  forth 
this  way,  even  to  envy  the  good  of  others  ; 
it  is  usual  in  scripture  to  call  the  bent  and 
propension  of  the  soul,  either  to  good  or 
evil,  by  the  name  of  spirit.  Note  hence. 
That  God's  own  people  have  much,  too 
much,  of  a  spirit  of  envy  remaining  in 
them.unmortified  and  unsubdued  by  them  : 
The  spirit  that  is  in  us  lusteth  to  envy  ? 

C,  Hut  he  giveth  more  grace  : 
wherefore  he  saith,  God  resisteth 
the  proud,  but  giveth  grace  unto  the 
humble. 


ST.  JAMES. 


Chap.  IV. 


The  sin  of  envy  being  censured  before, 
our  apostle  next  condemns  the  sin  of  pride  : 
he  uses  a  mihtary  term  when  he  tells  us, 
that  God  resisteth  the  proud:  it  signi- 
fies, that  he  sets  himself  as  in  battle-array 
against  the  proud,  in  a  direct  opposition  to 
him  :  there  are  no  sort  of  sinners  whom 
God  sets  himself  so  much  against  to  punish 
and  plague,  as  proud  sinners.  Such  are 
wholly  out  of  his  favour ;  he  beholdeth 
them  afar  off,  and  they  are  the  subjects  of 
his  high  displeasure  ;  like  naked  men  in  an 
army,  they  stand  exposed  to  his  wrath, 
they  have  no  shelter,  nothing  to  keep  off 
the  threatening  from  them  :  for  there  can 
be  no  shelter  from  divine  wrath,  but  in 
divine  love.  There  are  two  eminent  works 
of  divine  providence  in  the  world  ;  the  one 
is  to  lift  up  and  exalt  the  humble,  and  the 
other  is  to  abase  and  pull  dovi-n  the  proud. 
Some  pride  themselves  in  their  natural 
parts,  others  in  their  acquired  parts ;  some 
in  their  moral  virtues  and  evangelical 
graces,  others  in  their  holy  duties  and  spi- 
ritual performances;  vve  seldom  do  well, 
but  we  think  too  well  of  ourselves.  Learn 
hence.  That  pride  is  a  common  sin,  and  a 
provoking,  yea,  a  very  provoking  sin,  and 
so  must  needs  be,  because  it  is  an  usurpa- 
tion of  the  place  and  power  of  God,  and 
sets  itself  against  all  the  commands  and 
threatenings  of  God  :  God  resisteth  the 
proud,  but  he  giveth  grace  to  the  humble. 
Grace,  that  is,  1.  Favour;  the  humble 
shall  have  his  favour,  and  the  proud  his 
frowns.  2.  God  giveth  grace,  that  is,  more 
grace,  farther  measures  of  grace,  to  the 
humble  ;  as  we  lay  up  our  richest  wines 
in  the  lowest  cellars,  so  does  God  lodge  his 
choicest  graces  in  humble  and  lowly  hearts ; 
he  giveth  not  only  grace,  but  more  grace, 
to  the  humble  ;  such  as  are  low  in  their 
own  eyes,  are  under  the  special  protection 
and  direction  also  of  the  most  high  God. 

7  Submit  yourselves  therefore  to 
God.  Resist  the  devil,  and  he  will 
flee  from  you. 

That  is,  "  Submit  to  his  government  and 
authority,  to  his  preceptive  commanding 
will,  and  to  his  providential  and  disposing 
will ;  submit  yourselves  to  the  guidance  of 
his  word,  to  the  direction  of  his  Spirit,  to 
the  conduct  of  his  providence ;  submit  your 
whole  selves  to  the  whole  law  and  will  of 
God  ;  let  all  your  thoughts,  affections, 
words,  and  actions,  be  guided  according  to 
the  strict  rules  of  the  word  of  God  ;  but 
resist  the  devil,  by  no   means  submit  or 


yield  an  inch  to  him  ;  the  only  way  to 
overcome  Satan  is,  not  by  yielding  to  him, 
but  by  resisting  and  opposing  of  him.  Sa- 
tan is  both  a  conquered  enemy  and  a  cow- 
ardly enemy  ;  though  he  has  a  bold  face, 
yet  a  faint  heart ;  resist  him,  and  he  will 
Jlee  from  you.  Observe  here,  1.  The 
devil's  active  enmity  and  continual  hos- 
tility against  man,  implied  and  supposed  : 
Satan  is  continually  busy  with  us,  that  is, 
the  apostate  spirit,  and  the  spirit  of  apostasy 
lodged  in  our  natures.  Wherever  we  see 
malice,  revenge,  envy,  hatred,  pride,  and 
self-love,  there  is  that  evil  spirit  which  is 
so  inimical  and  injurious  to  us,  that  is, 
Venenum  Serpentis  Diabolici,  "  The  sting 
and  poison,  the  very  soul  and  spirit,  of 
the  apostate  nature."  Observe,  2.  The 
christian's  duty  discovered,  and  that  is,  not 
to  yield,  but  resist  and  oppose  :  we  must 
either  resist  him,  or  be  taken  captive  by 
him  ;  if  we  do  not  resist  him,  we  shall 
never  get  rid  of  him.  If  once  we  parley 
and  treat  with  him,  we  must  expect  to  be 
triumphed  over,  and  trampled  upon  by  him. 
Observe,  3.  The  certainty  of  success  de- 
clared, JJe  unlljlce  from  you  :  every  de- 
nial is  a  discouragement  to  Satan,  the 
strength  of  his  temptations  lies  in  our  treach- 
ery and  falseness  ;  we  are  false  within  Orir- 
selvss,  otherwise  all  his  power  and  malice 
could  not  hurt  us ;  however,  if  we  con- 
tinue our  resistance,  the  Holy  Spirit  will 
come  in  with  his  assistance,  he  will  be  out 
second  in  the  field,  and  we  shall  find,  that 
stronger  is  he  that  is  in  us,  than  he  that  is 
in  the  world  ;  the  God  of  peace  will  bruise 
Satan  under  our  feet  shortly. 

8  Draw  nigh  to  God,  and  he  will 
draw  nigh  to  you  : 

Observe,  here,  1.  Man  by  nature,  since 
his  fall,  is  afar  off  from  God,  not  barely  by 
a  natural  distance  as  a  creature,  but  also 
by  a  moral  distance  as  a  sinner.  God 
made  man  near  him,  but  when  man  sin- 
ned he  departed  from  him  ;  now  we  draw 
nigh  to  God  by  conversion,  and  in  all  the 
actings  of  repentance  :  there  is  a  first  and  a 
second  conversion  ;  a  first  conversion  from 
a  sinful  state,  a  second  conversion  from  sin- 
ful acts ;  by  both  we  draw  nigh  to  God : 
but  the  drawing  nigh  to  God  here  princi- 
pally intended,  is  by  approaching  to  him 
in  prayer,  and  in  the  use  of  every  holy  or- 
dinance ;  an  humbling  of  the  soul  before 
God,  is  a  drawing  nigh  unto  him  ;  hence 
it  is  that  good  men  delight  so  much  in 
prayer,  and  other  holy  duties,  they  meet 


Chap.  IV. 


ST.  JAMES. 


with  God  in  them,  ami  draw  near  to  God 
by  them  ;  and  they  that  meet  with  Gud, 
meet  with  all  delights.  Observe,  2.  As 
the  duty  required.  Draw  nigh  to  God,  so 
the  encouragement  annexed.  He  will  draio 
nigh  to  1/ou  :  God  will  certainly  draw 
nigh  to  that  christian  in  a  way  of  mercy, 
who  prepareth  his  heart  to  approach  and 
draw  near  to  him  in  a  way  of  duty.  The 
Lord  is  nigh  to  all  them  that  call  upon  him, 
nigh  to  comfort,  nigh  to  quicken,  nigh  to 
guide,  nigh  to  support. 

— Cleanse  yowr  hands,  ye  sinners  : 
and  purify  i/our  hearts,  ye  double- 
minded. 

Mark  !  To  signify  to  us  our  deep  pol- 
lution and  universal  pollution ;  we  are 
called  upon  both  to  cleanse  and  to  pu- 
rify, and  that  both  our  hands  and  our 
hearts.  2uest.  But  why  is  cleansing  of 
the  hands  set  before  purifying  the  heart  ? 
Must  we  sweeten  the  streams  before  the 
fountain  ?  Ans.  It  is  not  usual  in  scrip- 
ture to  put  that  first  which  is  visible  first, 
as  calling,  before  election,  2  Pet.  i.  10. 
and  because  grace  (having  once  entered  the 
heart)  discovers  itself  by  an  immediate 
cleansing  of  the  hands  ;  so  that  if  we  would 
have  an  holy  life,  we  must  get  a  clean  heart. 
Learn,  1.  That  unclean  persons  can  have 
no  communion  with  God.  2.  That  they 
who  draw  nigh  to  God,  must  cleanse  their 
hands,  because  the  sins  of  our  hands  do 
keep  us  at  a  distance  from  God,  and  God 
at  a  distance  from  us.  Commerce  with 
God  in  an  ordinance  is  one  thing,  and 
communion  with  him  is  another ;  a  man 
may  have  a  commerce  or  trade  with  an 
enemy  for  profit-sake,  whilst  he  refuses  to 
hold  communion  with  him  in  a  way  of 
friendship  and  intimacy  of  acquaintance. 
Learn,  3.  That  double-minded  men  have 
corrupt  hearts  ;  double-mindedness  is  a  di- 
viding the  heart  between  God  and  something 
else  ;  whereas  God  calls  for  the  whole 
heart,  the  whole  mind,  the  whole  soul,  the 
whole  strength.  Learn,  4.  That  this  dou- 
ble-mindedness hinders  both  our  drawing 
nigh  to  God,  and  God's  drawing  nigh 
to  us ;  an  heart  divided  between  God 
and  the  world,  between  conscience  and 
last,  between  religion  and  self-interest,  will 
hinder  all  intercourse  and  sweet  commu- 
nion betwixt  God  and  us  in  the  duty  of 
prayer.  Cleanse  therefore  j/our  hands,  yc 
sinners;  and  purify  your  hearts,  ye  dou- 
ble-minded. 


!)  Be  afflicted,  and  mourn,  and 
weep  :  let  your  laughter  be  turned 
to  niourninsc,  and  your  \o\j  to  heavi- 
ness. 10  Humble  y«)urselves  in  the 
sight  of  the  Lord,  and  he  shall  lift 
yon  np. 

The  next  duty  we  are  exhorted  to  by  the 
apostle,  is  a  deep  humiliation,  and  a  volun- 
tary afflicting  of  our  souls  before  God  for 
sin,  and  upon  the  account  of  any  calamity 
either  in  ourselves  or  others.  Learn  hence. 
That  as  the  afflicting  hand  of  God  does 
increase  upon  a  person,  a  family,  or  a  peo- 
ple, so  ought  the  humiliation  and  mourn- 
ing of  that  person,  family,  or  people,  to  in- 
crease; we  ought  not  only  to  be  humbled 
when  God  afflicts,  but  also  to  be  humbled 
in  proportion  to  what  God  inflicts :  great 
afflictions  call  for  great  humiliations.  Woe 
to  that  person,  that  family,  or  that  people, 
who  will  not  be  afflicted  when  God  afflicts 
them,  nor  humble  themselves  when  God 
humbles  them  ;  who,  when  God  casts  them 
down,  will  hold  up  their  heads  in  mirth 
and  jollity.  God  loves  to  see  us  bear  our 
cross,  but  he  cannot  endure  to  see  us  make 
sport  with  it,  or  slight  of  it.  If  God  once 
perceives  us  driving  away  our  sorrow  with 
harp  and  viol,  or  drowning  it  with  wine, 
he  can  quickly  turn  our  wine  into  water, 
and  our  laughter  into  the  voice  of  weeping. 
Now  is  it  not  better  to  turn  our  mirth  into 
mourning,  than  to  have  God  turn  it  into 
mourning  ?  They  who  turn  their  mirth 
into  mourning,  shall  find  comfort  after  their 
mourning  ;  but  they  shall  know  nothing 
but  mourning,  whose  mirth  God  turns  into 
mourning.  Be  abided,  therefore,  and 
tnourn,  and  weep.  2uest.  But  how  comes 
the  apostle  to  make  use  of  so  many  words 
to  one  purpose.  Be  ajfiicted,  mourn, 
weep,  humble  yourselves,  8fC.  Ans.  AH 
these  heaps  of  expressions  do  import  and 
imply,  1.  The  necessity  of  the  duty.  2. 
The  difficulty  of  the  duty.  3.  The  con- 
tinuance of  the  duty  ;  and  accordingly 
much  enforcement  is  necessary  :  flesh  and 
blood  loves  pleasure,  but  declines  sorrow 
and  heaviness  ;  nature  loves  no  bitter 
draughts,  though  bitter  things  are  some- 
limes  the  best  things  ;  therefore  the  apostle's 
call  to  afl!lict  our  souls,  and  humble  our- 
selves in  the  sight  of  God,  is  repeated  ; 
and  mark  the  encouragement  given  us  thus 
to  do.  Humble  yourselves  in  the  sight  of 
God,  and  he  shall  lift  you  up.  Submis- 
sion and  humility  is  the  true  way  to  exalta- 
tion and  glory  ;  the  way  to  rise  is  to  fall  j 


606 


ST.  JAMES. 


Chap.  IV. 


He  that  humhleth  kmself  shall  be  ex- 
alted, Luke  xiv.  11.  He  shall  lift  thee 
xip  in  due  time,  1  Pet.  v.  6.  Wait  God's 
leisure,  and  the  promise  shall  surely  be  tul- 
fiUed  ;  the  world  looketh  upon  humility  as 
the  way  to  contempt,  but  God  pronounces 
it  the  way  to  honour ;  Before  honour  is 
humility. 

11  Speak  not  evil  one  of  another, 
brethren.  He  that  speaketh  evil  of 
his  brother,  and  judgeth  his  brother, 
speaketh  evil  of  the  law,  and  judg- 
eth the  law  :  but  if  thou  judge  the 
law,  thou  art  not  a  doer  of  the  law, 
but  a  judge.  12  There  is  one  law- 
giver, who  is  able  to  save  and  to  de- 
stroy :  who  art  thou  that  judgest 
another  ? 


stroy,  but  cannot  save.  Satan  is  a  de- 
stroyer, but  he  cannot  save  any,  nor  can  he 
destroy  all  5  if  he  could  none  should  be 
saved.  But  there  is  a  Lawgiver,  who  can 
save  and  destroy,  who  can  give  life  and 
take  it  away,  and  both  as  often  as  he  will. 
He  can  save  those  that  obey  his  laws,  and 
destroy  all  those  that  transgress  them  : 
therefore  seeing  Christ,  and  none  but  Christ, 
has  authority  to  give  laws,  it  is  not  for  you 
to  impose  ceremonial  observances  upon 
your  brethren,  and  to  censure  and  judge 
them  for  not  observing  them,  when  Christ 
has  set  them  at  liberty  from  the  observation 
of  them. 

13  Go  to  now,  ye  that  say.  To- 
day or  to-morrow  we  will  go  into 
such  a  city,  and  continue  there  a 
year,  and  buy,  and  sell,  and  get 
gain  :  14  Whereas  ye  know  not 
These  words,  as  generally  delivered  by  vvfiat  shall  be  on  the  morrow  :  For 
our  apostle,  are  a  dissuasive  from  the  sin  of    ^.^^t  is  your  life  ?     It  is  even  a  va- 


detraction,  or  speaking  evil  of  one  another, 
either  by  secret  whispering,  or  open  back- 
biting ;  a  very  common  but  most  unbe- 
coming sin  amongst  christians.  What 
pleasure  do  some  persons  take  in  divulging 
the  faults  of  others,  in  aggravating  their 
faults,  in  defrauding  them  of  their  neces- 
sary excuse  and  mitigation,  though  at  the 
same  time  they  are  conscious  of  it,  by 
lessening  their  good  actions  through  the 
supposition  of  their  false  aims  and  ends  ? 
It  is  an  injurious  and  unworthy  jealousy, 
■when  a  person's  actions  are  fair,  to  suspect 


pour,  that  appeareth  for  a  little 
time,  and  then  vanislieth  away.  15 
For  that  ye  ought  to  say,  If  the 
Lord  will,  we  shall  live,  and  do  this, 
or  that.  16  But  now  ye  rejoice  in 
your  boastings  :  all  such  rejoicing 
is  evil. 

For  the  clearer  understanding  of  these 
vfords,  consider,  1,  What  is  not  here  for- 
bidden or  condemned  by  our  apostle, 
namely,  prudential  resolutions  for  a  right 


his   intentions,  by  mentioning  his  failings,     management  of  human  al^airs  ;  it   is   law- 


but  suppressing  his  worth  and  excellences. 
It  becomes  christians  neither  to  give  way  to 
this  growing  evil  themselves,  nor  give  ear 
to  it  in  others.  But  there  seems  to  be  some- 
thing special  and  particular  in  these  things, 
which  respects  the  Jews,  to  whom  this 
epistle  is  directed  ;  as  if  the  apostle  had 
said,  ••  Give  over  your  reproach  and  cen- 
soriousness  against  the  Gentile  christians, 
who  do  not  observe  your  ceremonial  law, 
your  feasts,  your  sabbath,  your  circumci- 
sion ;  for  both  the  law  of  Christ  and  the 


ful  for  men  to  take  up  a  purpose  to  go  to 
such  a  place,  and  follow  their  trade  there, 
to  buy,  and  sell,  and  get  gain,  in  an  ho- 
nest way ;  but  no  man  must  be  peremp- 
tory in  this,  because  we  know  not  what 
shall  be  on  the  morrow  ;  such  determina- 
tions must  be  made  with  submission  to  di- 
vine providence:  If  the  Lord  will,  tve 
shall  do  this  or  that,  referring  all  to  his 
pleasure,  who  alone  doth  whatsoever  pleas- 
eth  him.  Consider,  2.  What  is  hereby  in- 
timated to  us,  and  what  is  the  duty  incum- 


law  of  Moses,  which  you  profess  to  own,  bent  upon  us,  namely,  1.  That  we  have 
do  bind  you  to  love  your  neighbour  as  no  assurance  of  our  lives,  nor  of  any  of  the 
yourself,  and  forbids  such  uncharitable  cen-  comforts  of  our  lives,  for  one  day,  and 
sures  ;  so  that  by  condemning  your  bre-  therefore  ought  to  refer  all  our  actions,  our 
thren  you  condemn  the  law,  and  set  your-  enterprises,  and  undertakings,  to  the  will  of 
selves  above  it,  and  all  this  in  contempt  God.  What  is  your  life  ?  It  is  but  a 
of  the  law,  and  the  lawgiver,  who  is  one, 
and  is  able  both  to  save  and  to  destroy." 
There  are  some  that  are  neither  able  to  save 
nor  to  destroy  ;  there  are  others  able  to  de- 


vapoiir  ;  therefore  ye  ought  to  say.  If 
the  Lord  -will,  "we  shall  do  this  or  that. 
2.  That  in  regard  of  the  great  frailty  of  our 
lives,  and  the  great  uncertaintv  of  issues 


Chap.    V.  ST.  JAMES. 

and  events,  it  is  the  height  of  presumption 
to  promise  ourselves  great  things,  without 
the  leave  of  God's  providence  ;  as  our  times 
are  in  God's  hands,  so  are  our  actions  also 
in  God's  power,  both  as  to  the  perl'ormance 
of  them,  and  as  to  the  success  of  them  :  Sai/ 
not  then,  To-daii,  or  to-7norrow,  will  we 
go  into  such  a  city  ;  for  that  ye  ouifht  to 
say.  If  the  Lord  will,  we  shall  do  this  or 
that. 

17  Therefore  to  him  that  know- 
eth  to  do  good,  and  doeth  it  not,  to 
him  it  is  sin. 

Observe  here,  1.  That  the  sins  of  igno- 
rance are  sins,  and  render  men  greatly 
culpable,  though  ignorance  will  in  some 
degree  lessen  their  punishment.  Observe 
here,  2.  That  to  sin  against  light  and  know- 
ledge is  a  very  heinous  aggravation  of  sin, 
because  the  knowledge  of  our  duty  lays 
us  under  the  greatest  obligations  to  do  it. 
3.  That  the  greater  advantages  and  op- 
portunities any  man  has  of  knowing  his 
duty,  and  the  more  knowledge  he  sins 
against  in  not  doing  it,  the  greater  is  his  sin, 
and  the  more  grievous  will  be  his  con 
demnation. 

CHAP.  V. 

#^0  to  now,  ye  rich  men,  weep 
^^  and  howl  for  your  miseries  that 
shall  come  upon  yoM.  *2  Your  riches 
arc  corrupted  and  your  garments 
are  moth-eaten.  3  Your  gold  and 
silver  is  cankered  ;  and  the  rust  of 
them  shall  he  a  witness  against  you, 
and  shall  eat  your  flesh  as  it  were 
fire.  Ye  have  heaped  treasure  to- 
gether for  the  last  days. 

These  words  may  be  considered  either 
relatively  or  absolutely.  Consider  them, 
1.  With  relation  to  the  Jews  to  whom 
they  were  written  immediately,  and  they  are 
a  prediction  or  denunciation  of  that  judg- 
ment which  was  coming  upon  the  rich  men 
in  the  Jewish  nation;  which  prediction, 
Josephus  assures  us,  was  fulfilled  by  the 
slaughter  and  spoiling  of  the  rich  Jews 
throughout  Galilee  and  Judea,  the  zealots 
sparing  none  but  the  poor  and  low  :  thus 
did  the  vengeance  of  God,  and  does  to 
this  day,  pursue  and  follow  that  wicked 
people,  who  killed  the  Lord  of  life,  and 
their  own  prophets,  who  brought  judgment 
on  themselves  to  the  uttermost.     Consider 


G97 


the    words   absolutely  in    themselves,  and 
they  are  a  severe  and  cutting  reprehension 
to  covetous  rich  men,  for  their  sordid  spar- 
ing of  that  wealth  which  God  had  given 
them  for  public  service.     And  the  apostle 
gives  us,  1.  A  description  of  their  sin.     2. 
A  declaration  of  their  punishment.     Ob- 
serve, 1.  A  description  of  the  sin  of  the  co- 
vetous  rich   worldlings  ;  they  chose  rather 
to  have  their  goods   to  be  corrupted  and 
spoiled,  than  to  be  employed  to  good  uses : 
their  victuals  might  have  refreshed  the  bow- 
els of  the  hungry,  but  they  rather  suffered 
them  to  putrify   and  stink  ;  the  garments 
which  lay  useless  in  their  wardrobes,  might 
have  clothed  the  backs  of  their  naked  bre- 
thren,  but  they   had   rather    let   them    be 
moth-eaten  ;    their  gold  and  silver  might 
have  been  applied  to  many  good  uses,  but 
they   had   rather  it   should   be   cankered, 
and  rust  in  their  chests.     Observe,  2.  The 
punishment  denounced  against   them    for 
this  their  sin  :  the  rust  of  their  gold  and 
silver  shall  witness  against  them :  that  is, 
their   consciences  shall  at   once  convince 
them  of  their  base  covetousness,  and  tor- 
ment them  for  it  :  and    this  corroding  of 
their  consciences  shall  leave  an  impression 
upon  their  bodies,  it  shall  eat  their  flesh  as 
it  were  fire;  and  all  their  treasure   which, 
with    wrong  to    others,  and   violation   of 
their  own  consciences,  they  had  heaped  to- 
gether, was  but  heaped  up  for  the  spoiler, 
and  the  violence  of  the  la^t  days.     Learn 
from  the  whole,  1.  That  it  is  hard  to  pos- 
sess riches  without  sin,  and  hard  matter  to 
have  them  and  not  be  hindered  from  hea- 
ven by  them.     Learn,  2.  That  a  covetous 
hoarding    and   sordid    sparing  of   wealth, 
which  our  suffering  brethren  want,  brings 
a  curse  both  upon  our  persons  and  estates. 
3.  That  sore  miseries  and  dreadful  judg- 
ments shall  come  upon  wicked  rich  men, 
which,  if  believingly   apprehended,  would 
cause  them   now  to  weep  and  howl.      We 
do  no    hurt  with  our  wealth,  say  some. 
Aye,  but  what  good  do  you  do  with  it  ? 
Where  are   the   poor  members  of  Christ, 
whom  you  have  relieved  with  the  superflui- 
ties of  your  table  ?      But   can  many  say 
truly.  They  have  done  no  harm  with  their 
estates  f  Lord  !    what  carelessness  in  reli- 
gion,  what   contempt  of  God,  what   riot 
and  excess,  is  found   amongst  many   that 
abound  in  wealth,  who  expend  more  upon 
a  lust  in  one  day,  than  would  maintain  a 
poor  family  many  years  !  Learn,  4.  That 
in  the  day' of  judgment,  not  only  our  ac- 
tions,  but  all  the  circumstances  of  our  ac- 


698 


ST.  JAMES. 


Chap,  V 


tioDs,  bliall  be  brought  forlh,  and  produced 
as  arguments  of  conviction :  the  rusty  iron, 
the  cankered  silver,  tiie  moth-eaten  clothes, 
shall  be  produced ;  the  stones  of  the  wall, 
built  by  oppression,  shall  cry,  "  Lord,  we 
were  built  by  oppression  and  violence  :" 
and  the  l)eani  out  of  the  timber  shall  an- 
swer it.  True,  Lord,  even  so  it  is,  Hab.  ii, 
1  ] .  The  circumstances  of  men's  sins  at  the 
great  day  will  be  so  many  memorials  to 
put  them  in  mmd  of  guilt,  and  God  in 
mind  of  vengeance  :  Your  gold  and  silver 
is  cankered,  and  the  rust  of  it  shall  wit- 
ness against  you. 

4  Behold,  the  hire  of  the  labour- 
ers which  have  reaped  down  your 
fields,  which  is  of  you  kept  back  by 
fraud,  crieth  :  and  the  cries  of  them 
which  have  reaped  are  entered  into 
the  ears  of  the  Lord  of  Sabacth. 

The  next  sin  which  our  apostle  convicts 
the  rich  of,  and  condemns  them  for,  is  the 
sin  of  oppression,  and  that  of  the  worst 
sort,  even  of  labourers  and  servants  ;  their 
covetousness  was  the  cause  of  this  oppres- 
sion. There  is  no  sin  so  heinous  and  base, 
but  covetousness  may  be  a  mother  or  a 
nurse  to  it.  What  more  sordid  than  for 
the  rich  master  to  detain  the  wages  of  the 
poor  labourer  ?  yet,  behold,  the  hire  of 
the  labourers  crieth  ;  though  they  did 
not,  durst  not,  yet  their  hire  kept  back  did 
complain.  Learn  hence.  That  as  all  op- 
pression is  very  sinful,  so  especially  the  de- 
taining of  the  labourers"  wages  when  their 
hire  is  delayed  or  denied,  both  are  exceed- 
ing sinful  :  and  accordingly  we  find  op- 
pressors in  scripture  joined  with  the  vilest 
of  sinners,  even  with  sorcerers,  adulterers, 
and  false  swearers.  And  to  testify  that 
God  cannot  want  witnesses  against  op- 
pressors, he  tells  us,  their  hire  shall  cry  as 
well  as  the  poor  themselves  :  "  The  beam 
and  the  stone  out  of  the  wall  shall  crv," 
Hab.  ii.  Remember  we  then  that  secret 
wrongs  are  known  to  God  :  the  poor  may 
not  always  know  who  wrongs  them,  but 
the  Lord  fully  knows,  and  their  wrongs 
and  oppressions  will  cry  against  us,  when 
they  know  not  against  whom  to  cry.  And 
note.  The  person  gloriously  described  who 
is  the  poor's  avenger  ;  he  is  the  Lord  of 
Sabaoth,  or  the  Lord  of  hosts,  who  has  all 
power  in  his  hand,  and  all  creatures  at  his 
command.  How  bold  and  daring  then  is 
the  oppressor  to  afflict  the  poor,  who  have 
the  Lord  of  hosts  for  their  avenger !  T/tcir 


cry  IS  entered  into  the   ears  of  the  Lord 
of  Sabaoth. 

5  Ye  have  lived  in  pleasure  on 
the  earth,  and  been  wanton  ;  ye 
have  nourished  your  hearts  as  in  a 
day  of  slaughter. 

The  next  sin  he  charges  upon  them  is 
sensuality,  luxury,  lasciviousness,  their  eat- 
ing and  drinking  to  excess  in  their  feasts, 
pampering  themselves  for  the  slaughter  and 
the  shambles.  These  are  sins  very  natural 
to  corrupt  nature,  but  chiefly  incident  to 
the  rich.  Pride,  idleness,  fulness  of  bread, 
and  living  in  pleasure,  are  too  frequently 
sins  that  do  abound  in  rich  men's  houses  ; 
though  their  abundance  is  no  excuse,  but 
rather  an  aggravation  of  their  sin.  God 
allows  us  to  use  pleasure,  but  not  to  live  in 
pleasure ;  and  by  calling  it  pleasure  upon 
earth,  he  intimates,  1.  That  sensual  de- 
lights are  only  enjoyed  here  in  this  world  : 
2.  That  their  desires  ran  alter  these  earthly 
pleasures  only.  The  pleasures  of  the  beast 
only  pleased  them  ;  whereas  the  delights 
of  sense  are  so  far  from  being  the  chief 
pleasures  for  which  God  designed  us,  that 
on  the  contrary  he  intended  we  should  take 
our  chief  pleasure,  not  in  gratifying,  but  in 
restraining  our  sensual  appetite,  in  reducing 
that  rebellious  power  under  the  government 
and  dominion  of  reason  and  religion. 

6  Ye  have  condemned  and  killed 
the  just  ;  and  he  doth  not  resist 
you. 

By  the  just  may  be  understood  Jesus 
Christ,  that  just  One,  whom  the  nation 
of  the  Jews  condemned  and  killed  ;  and 
also  such  of  his  members,  orthodox  chris- 
tians, whom  the  judaizing  christians  perse- 
cuted. By  their  condemning  the  just, 
understand  how  they  proceeded  against 
them  under  a  pretence  and  colour  of  the 
law  ;  before  they  would  actually  kill,  they 
pretended  legally  to  condemn.  Learn 
thence.  That  God  takes  notice  not  only  of 
the  open  violences  offered  to  his  people,  but 
also  of  all  the  injuries  done  unto  them, 
under  the  form  of  a  legal  procedure ;  it  is 
a  mighty  provocation  when  public  aufho- 
rity,  which  is  the  defence  of  innoccncy, 
is  made  the  pretence  of  oppression.  It  fol- 
lows. Ye  have  killed  the  just :  this  is  add- 
ed to  let  us  know,  that  oppression  will  pro- 
ceed as  far  as  death.  Wickedness  knowcth 
no  bounds  ;  good  men  are  oft-times  arraign- 
ed, condemned,  and  killed  ;  they  fall  a  sa- 


Chap.  V. 


ST.  JAMES. 


6nf> 


crifice  to  the  rage  of  their  persecutors  and 
oppressors.  It  is  added,  He  dotli  not  re- 
sist you  :  which,  if  applied  to  Christ,  points 
at  h^s  meekness,  he  was  slain  without  resist- 
ance ;  he  came  to  sufTer,  therefore  would 
not  resist.  If  applied  to  sutf'ering  christians, 
it  poinis  at  their  weakness  and  inability  to 
make  resistance,  as  well  as  at  their  meekness 
and  patience  under  sutierings :  Yc  have 
conde7iimd  and  killed  the  just,  mid  he  doth 
not  resist  you. 

7  Be  patient,  therefore,  brethren, 
unto  the  coming  of  the  Lord.  Be- 
hoUl,  the  husbandman  waiteth  for  the 
precious  fruit  of  the  earth,  and  hath 
long  patience  for  it,  until  he  receive 
the  early  and  latter  rain.  8  He  ye 
also  patient ;  stablish  your  hearts  ; 
for  the  coming  of  the  Lord  draweth 
nigh. 

Observe  here,  1.  The  duty  exhorted  to, 
patience:  Be  patient,  brethren.  Patience 
is  a  sense  of  afflictions  without  murmuring, 
and  of  injuries  without  revenge.  It  is  the 
duty  of  christians  to  be  patient  under  their 
sufferings,  though  they  be  long  and  sharp. 
Observe,  2.  The  argument  to  enforce  this 
duty.  The  coming  of  the  Lord  draweth 
7iigh.  This  may  be  understood  of  Christ's 
particular  coming  to  judge  his  murderers  at 
Jerusalem,  which  was  then  at  hand,  or  of  his 
general  coming  to  judge  the  world  at  the 
last  day.  As  if  our  apostle  had  said, 
"  Have  a  little  patience,  and  when  your  Lord 
comelh  he  will  put  a  period  to  all  your  af- 
flictions; with  desire  long  for  his  coming, 
and  yet  with  patience  wait  for  it."  Observe, 
3.  A  pattern  of  patience,  propounded  in  the 
husbandman,  he  waiteth,  and  waiteth  long  for 
the  time  of  harvest ;  and  in  order  thereto,  for 
the  former  and  latter  rain,  to  prepare  the  corn 
for  the  day  of  a  joyful  harvest.  Now,  in  imi- 
tation of  the  husbandman,  the  patient  chris- 
tian thus  argues  with  himself:  "If  the  hus- 
bandman waits  with  patience  for  the  coming 
of  the  harvest,  shall  not  I  wait  with  perse- 
verance for  the  coming  of  my  Lord  ?  The 
approach  of  harvest  is  precious  to  him,  and 
shall  not  the  appearance  of  Christ  be  so  to 
me  ?  Shall  he  endure  so  much  for  a  little 
corn,  and  not  I  much  more  for  an  heavenly 
kingdom  ?"  Observe,  4.  The  direction 
given  in  order  to  the  obtaining  of  this  pa- 
tience and  long  suffering,  establish  your 
hearts  ;  that  is,  in  a  firm  expectation  of 
Christ's  coming,  believe  that  he  will  come 


certainly,  and  may  come  suddenly,  and 
sooner  perhaps  than  you  may  apprehend. 
Learn  hence.  That  it  is  the  duty  of  chris- 
tians, in  and  under  their  afflictions,  to  sta- 
blish their  hearts  in  a  firm  beliuf  of  the 
coming  and  appearance  of  Christ,  to  put  a 
final  period  to  all  their  sufferings,  and  to  re- 
ward their  victorious  faith  and  patience : 
Be  ye  also  patient,  stablish  your  hearts, 
for  tli£  coming  of  the  Lord  draweth  nigh. 

9  Grudge  not  one  against  another, 
brethren,  lest  ye  be  condemned  :  be- 
hold, the  Judge  standeth  before  the 
door. 

Observe  here,  I.  A  prohibition.  Grudge 
not  one  against  another :  that  is,  do  not 
murmur  or  repine,  groan  or  grieve,  as  im- 
patient men  use  to  do  under  their  pressure ; 
complain  not  of  God,  because  the  time  of 
your  deliverance  is  delayed.  Thirst  not 
after  revenge  against  your  persecutors,  and 
envy  not  those  who  are  exercised  with  fewer 
troubles  than  yourselves ;  Grudge  not. 
Observe,  2.  The  enforcement  of  this  prohi- 
bition from  the  danger  of  the  fact.  Lest  ye 
be  condemned.  As  if  he  had  said,  •'  Impa- 
tience and  discontent,  envy  and  distrust, 
will  expose  you  to  greater  miseries  than  you 
complain  of;  your  sufferings  here  are  but 
for  your  probation,  but  your  grudging  and 
repining  will  be  your  condemnation.  Ob- 
serve, 3.  The  anticipation  or  forestalling  of 
an  objection,  which  some  might  make: 
"  What !  must  we  suffer,  and  may  we  not 
complain  ?  Must  we  by  tamely  bearing 
many  affronts,  invite  more,  and  revenge 
none  ?"  Yes,  says  the  apostle,  be  patient, 
and  commit  your  cause  to  him  that  judgcth 
righteously  :  for,  behold,  the  Judge  stand- 
elk  before  the  door.  Where  note,  1.  A 
judge,  the  supreme  and  universal  judge. 
Jesus  Christ,  who  was  here  judged  by  his 
creatures,  but  is  now  coming  to  judge  his 
judges.  2.  His  posture.  He  standeth  : 
which  is  the  judge's  posture  when  he  ex- 
ecutes judgment.  St.  Stephen  saw  Christ 
standing,  yicts  vii.  55.  at  God's  right  hand  ; 
not  as  an  advocate  to  plead  his  cause,  (Christ 
is  said  to  sit  at  Gcd's  right  hand  when  he 
does  that,)  but  ho  stood  now  as  a  judge,  to 
take  speedy  vengeance  on  St.  Stephen's  mur- 
derers for  that  bloody  act.  Note,  3.  The 
place  where  the  judge  standeth.  Before  the 
door:  that  is,  he  is  coming  to  judgment, 
and  he  is  just  at  hand  :  he  has  put  on  his 
robes,  and  is  ascending  his  tribunal.  Ob- 
serve lastly,  The  note  of  attention.  Behold! 


700 


ST.  JAMES. 


Chap.  V. 


this  ushers  in  the  whole,  Behold,  the  Judge 
standeth  at  the  door.  Learn  hence,  Tliat 
the  consideration  of  Christ's  near  approach 
to  judgment  should  awe  the  consciences  of 
men,  and  mould  their  conversations  into  a 
dutiful  compliance  with  divine  commands. 

10  Take,  tny  brethren,  the  pro- 
phets, who  have  spoken  in  tlie  name 
of  the  Lord,  for  an  example  of  suffer- 
ing affliction,  and  of  patience. 

Here  the  apostle  exhorts  suffering  chris- 
tians to  patience,  by  the  example  of  the 
Old-Testament  saints,  who  were  exceeding 
dear  to  God,  employed  in  special  services 
for  God,  yet  exercised  with  long  and  sharp 
afflictions  for  him.  Now,  their  nature  was 
as  tender  and  as  frail  as  ours,  and  we  have 
the  same  blessed  Spirit  to  comfort  and 
assist  us  with  them.  Note  thence,  1,  That 
the  examples  of  excellent  persons  who  have 
gone  in  the  thorny  path  of  affliction  before 
us,  and  beaten  it  for  us,  are  of  excellent  use 
to  suppress  our  fears,  to  support  our  spirits 
under  all  our  conflicts,  and  to  rouse  our 
courage  in  all  our  encounters.  Note,  3. 
That  it  is  our  great  duty  to  eye  the  en- 
couraging examples  of  those  that  have  trod 
the  path  of  sufferings  before  us,  and  strive  to 
imitate  and  follow  such  worthy  patterns. 
The  first  sufferers  had  the  hardest  task  : 
strange  and  untried  torments  are  most  ter- 
rible ;  they  knew  not  the  strength  of  their 
enemy  which  they  were  to  engage  ;  but  we 
fight  with  an  enemy  which  has  been  often 
beaten  and  triumphed  over  by  our  brethren 
that  went  before  us;  certainly  we  that  live 
in  these  last  times  have  the  best  helps  that 
ever  any  had  to  subdue  our  fears  ;  Take  toe 
then  the  prophets,  and  primitive  saints,  ybr 
an  example  both  of  grievous  sufferings  and 
of  great  patience. 

11  Behold,  we  count  them  happy 
which  endure. — 

That  is,  "  All  persons  do  judge  and  pro- 
nounce those  that  have  suffered  death  for 
righteousness'  sake,  to  be  in  a  very  happy 
condition  ;  though  they  live  persecuted,  yet 
they  die  sainted.  Living  saints  are  an  eye- 
sore ;  by  the  strictness  of  their  lives,  and  the 
severity  of  their  reproofs,  they  torment  a 
wicked  world  ;  but  dead  saints  do  not  stand 
in  the  way  of  their  lusts,  they  will  therefore 
have  a  good  word  for  the  dead  saints,  whilst 
they  hate  and  persecute  the  living  :  Behold, 
vc  count  them  happy  -which  endure. 


— Ye  have  heard  of  the  patience 
of  Job,  and  have  seen  the  end  of  the 
Lord  ;  that  the  Lord  is  very  pitiful, 
and  of  tender  mercy. 

That  is,  "  Ye  have  heard  how  eminent 
Job  was,  both  for  his  sufferings  and  his  pa- 
tience, and  you  have  seen,  (it  is  set  before 
your  eyes  in  his  story,)  what  an  end  the 
Lord  made  with  him,  giving  him  double  in 
this  world  for  what  he  lost ;  therefore, 
though  you  may  be  losers  for  God,  yet  fear 
not  that  you  shall  be  losers  by  him."  Learn 
hence,  L  That  it  is  good  and  useful  in  our 
afflictions,  to  propound  Job's  pattern  and 
example  to  our  own  imitation.  He  was 
famous  for  his  sufferings,  and  as  famous  for 
his  patience.  Do  you  suffer  various  kinds 
of  affliction  ?  do  you  suffer  in  your  body, 
in  your  spirit,  in  your  nearest  relations,  in 
your  dearest  of  earthly  comforts  ?  and  under 
all  these  do  you  suffer  the  heaviest  censures 
for  hypocrisy  ?  It  is  but  Job's  portion,  and 
if  you  compare  notes,  not  half  of  his  condi- 
tion neither.  So  for  his  patience,  let  us  pro- 
pound that  for  our  pattern  too,  and  take 
this  encouragement  to  do  it,  namely,  that 
though  Job  discovered  much  impatience, 
cursing  the  day  of  his  birth,  &c.  yet  that  is 
not  here  mentioned,  but  mercifully  pitied 
and  pardoned,  and  graciously  overlooked. 
Where  the  heart  is  upright  with  God,  infir- 
mities are  not  mentioned  by  him.  Learn,  2. 
That  our  afflictions  ought  not  so  much  to  be 
considered  in  their  nature  and  beginning,  as 
in  their  issue  and  end  :  You  have  seen  the 
end  of  the  Lord.  God  gives  always  a  gra- 
cious end  and  a  glorious  end  to  the  afflic- 
tions of  his  people,  and  sometimes  a  tem- 
poral end  also.  Job  had  all  these :  let  us 
under  the  rod  wait  upon  God  with  Job's 
patience,  and  he  will  give  us  Job's  end. 
Learn,  3.  What  an  affectionate  regard  God 
bears  to  his  children  in  and  under  all  their 
heavy  sufferings;  he  is  full  of  bowels,  as  the 
word  signifies,  truly  compassionate,  veri/ 
pitiful,  and  of  tender  mercy.  As  he  has 
pardon  for  their  sins,  so  he  has  pity  for  their 
afflictions;  he  is  pitiful  as  well  as  merciful, 
yea,  very  pitiful,  and  of  tender  mercy.  Ob- 
serve, lastly.  That  the  book  of  Job  is  a  real 
history,  not  a  parable.  There  was  such  a 
man  as  Job,  how  else  could  his  patience  be 
propounded  as  a  pattern  ?  And  whence  is 
it  that  we  find  him  numbered  with  Noah 
and  Daniel  ?  Ezek.  xiv.  14.  As  they  were 
real  persons,  and  truly  prevalent  in  prayer, 
so  was  he.  Job  xlii.  10. 

12  But  above   ail  things,  my  bre- 


Chap.  V. 


ST.  JAMES. 


701 


thren,  swear  not  :  neither  by  hea- 
ven, neither  by  the  earth,  neither 
by  any  other  oath  :  but  let  your  yea 
be  yea  ;  and  your  nay,  nay  :  lest  ye 
fall  into  condemnation. 

Observe,  That  an  oath  here  is  not  abso- 
lutely forbidden,  but  restrained  :  Above  all 
things,  7)11/  brethren.  Note,  witliwhatve- 
hemency  and  earnestness  the  apostle  speaks. 
Swear  not,  that  is,  swear  not  vainly  and 
rashly,  swear  not  lightly  and  profanely, 
swear  not  unduly  by  any  of  the  creatures, 
(but  by  the  Creator  only,)  which  was  a  sin 
that  the  Jews  were  dreadfully  guilty  of: 
But  let  your  yea  be  yea  ;  and  your  nay, 
nay  ;  accustom  yourselves  to  a  true  sim- 
plicity and  plainness  of  speech,  in  affirming 
or  denying,  letting  oaths  alone,  lest  ye  fall 
into  condemnation  ;  that  is,  plainly,  into 
the  condemnation  of  hell.  Learn  hence, 
1.  That  rash  and  vain  swearing,  or  profane 
oaths,  are  an  high  abuse  of  the  dreadful 
name  of  God,  and  a  mighty  provocation  to 
him.  Verily  there  is  no  sin  that  doth  more 
weary  the  patience  of  God,  because  there  is 
no  sin  that  doth  more  banish  the  fear  of 
God  out  of  their  hearts. — Learn,  2.  That 
the  great  end  of  speech  being  to  communi- 
cate the  sense  of  our  minds  to  each  other, 
we  ought  to  use  such  plainness  and  sim- 
plicity in  speaking,  that  we  may  believe 
one  another  without  oaths,  or  more  solemn 
religious  asseverations.  But  yet,  3.  That 
to  take  an  oath  upon  a  solemn  occasion, 
when  lawfully  called  thereunto,  is  a  chris- 
tian and  necessary  duty. 

13  Is  any  among  you  afflicted  ? 
let  him  pray. — 

Here  observe,  1.  That  affliction  is  a 
praying  season.  Prayer  is  a  duty  never 
out  of  season,  but  never  more  in  season 
than  in  and  under  affliction.  Observe,  2. 
That  though  the  time  of  affliction  be  a 
special  time  when  a  saint  prayeth,  yet  it  is 
not  the  only  time  :  he  prays  at  all  times, 
because  he  loves  to  pray  ;  he  prays  then, 
because  he  especially  stands  then  in  need  of 
prayer.  A  carnal  heart  has  no  mind  to  the 
duty  ;  he  visits  not  God  unless  God  visits 
him  ;  but  a  good  man  prays  continually, 
prays  without  ceasing,  in  health  and  sick- 
ness, in  poverty  and  want ;  when  the  can- 
dle of  the  Lord  shines  about  his  tabernacle, 
as  well  as  when  he  walketh  through  darkness. 

— Is  any  merry  >  let  him  sing 
psalms. 


He  that  prays,  makes  music  in  the  ears 
of  God  :  he  that  sings  psalms,  performs  a 
duly  suitable  to  his  condition.  Several 
conditions  require  several  duties,  and  all 
duties  are  to  be  performed  suitably  to  our 
several  conditions.  Singing  is  proper  to  a 
prosperous  state  ;  both  to  sing  God's  praises, 
and  to  sing  to  his  praise ;  prayer  is  proper 
to  an  afflicted  condition  ;  it  is  our  best 
remedy,  because  it  leads  us  to  God  our 
best  refuge.  Therefore,  if  any  be  afflicted, 
let  him  pray  to  God  to  alleviate  and  sanc- 
tify his  affliction.  Is  any  merry,  let  him 
sing  psalms  of  praise  to  that  God  who 
hath  given  him  this  cheerfulness  of  spirit. 

14  Is  any  sick  among  you  ?  let 
him  call  for  the  elders  of  the 
church  :  and  let  them  pray  over 
him. — 

Some  observe,  1.  That  St.  James  doth 
not  say,  **  Is  any  man  sick  ?  let  him  pray  ;" 
but  let  him  send  for  others  to  pray  with  and 
for  him.  Plainly  supposing,  that  the  sick 
man  is  very  unfit  to  pray  himself,  or  to 
pray  for  himself;  in  other  afflictions  let 
him  pray,  but  in  sickness  let  others  pray 
for  him,  he  having  enough  to  do  to  grapple 
with  his  grief,  and  to  conflict  with  his  af- 
fliction ;  a  diseased  body  unfits  the  mind 
for  holy  duties.  Yet  .observe,  2.  It  is  one 
thing  to  want  a  heart  in  sickness  to  pray 
for  ourselves,  and  another  thing  to  want 
ability  to  pray  for  ourselves.  Many  de- 
sire the  prayers  of  others  in  sickness, 
who  want  hearts  to  pray  for  themselves 
in  health.  This  is  a  sad  symptom  that 
the  soul  is  as  sick,  yea  more  danger- 
ously sick,  than  the  body.  Add  to  this. 
That  the  prayers  of  others  are  very  rarely 
beneficial  to  us,  unless  we  pray,  or  have  a 
desire  to  pray,  for  ourselves.  Observe,  3. 
The  sick  man's  duty,  not  only  to  desire 
prayer,  but  to  send  to  the  elders  of  the 
church  to  pray  for  him,  and  with  him. 
2uest.  But  if  the  sick  neglect  to  send,  may 
the  minister  neglect  to  go,  if  he  knows  of 
the  sickness  ?  Doubtless  we  ought  to  go 
if  we  know  of  it,  whether  they  send  or  not, 
for.they  want  our  prayers  and  our  help 
most  when  they  desire  it  least ;  and  by  re- 
fusing to  go,  we  may  lose  the  last,  and  per- 
haps the  best,  opportunity  of  doing  good 
unto  them.  If  our  people,  through  stupid- 
ity and  insensibleness,  omit  their  duty  in 
sending  for  us,  God  forbid  that  either 
through  pride  or  sluggishness  we  should 
neglect  our  duty  in  going  to  them  :  too. 


702 


ST.  JAMES. 


Chap,  V. 


too  often  we  never  hear  our  people  are  sick, 
till  the  bell  tells  us  they  are  dead.  If 
therefore  by  any  means  we  gain  the  know- 
ledge of  tiieir  condition,  let  us  apply  our- 
selves with  ail  our  might  to  their  con- 
sciences, lest  God  be  more  angry  with  us 
for  not  going  lo  them,  than  with  them  for 
not  sending  for  us  ;  imitating  our  Lord, 
who  was  found  of  them  that  sought  him  not. 

— Anointing  him  with  oil  in  the 
name  of  the  Lord. 

Some  make  this  anointing  with  oil  to 
be  a  medicinal  practice  among  the  Jews, 
and  that  they  administered  it  physically. 
But  why  then  must  the  elders  administer  it  > 
the  physiciaii  might  have  done  it  as  well 
as  they.  True,  but  the  elders  are  sent  for, 
that  they  applying  this  corporal  remedy, 
might  join  with  it  spiritual  physic,  or  pray- 
er, good  admonition,  and  comfort.  As  if  a 
sick  person  should  send  for  the  minister  at 
his  taking  of  physic,  that  he  might  then 
pray  with  him,  counsel,  and  comfort  him. 
Others  make  this  anointing  with  oil  a  reli- 
gious act.  Christ  empowered  his  apostles 
to  work  miracles,  and,  amongst  others, 
they  had  the  gift  of  healing  the  sick,  whom 
they  anointed  in  the  name  of  the  Lord,  or 
by  the  authority  of  the  Lord  ;  but  the 
gospel  being  sufficiently  confirmed,  this  gift 
of  healing  is  ceased,  and  therewith  the  rite 
of  anointing :  therefore  the  church  of  Rome 
keep  up  an  idle  ceremony  in  anointing  the 
sick,  unless  they  had  a  miraculous  power  to 
heal  the  sick.  To  keep  up  the  rite,  unless 
they  could  produce  the  effect,  to  pretend  to 
the  anointing,  without  the  power  of  healing, 
is  a  mere  piece  of  pageantry  :  besides,  they 
anoint  those  that  are  given  over  for  dead, 
and  tiie  apostle's  anointing  was  for  the  be- 
nefit of  the  living,  as  appears  by  tlie  fol- 
lowing verse : 

15  And  the  prayer  of  faith  shall 
save  the  sick,  and  the  Lord  shall 
raise  him  up  ; — 

Here  our  apostle  shows  the  good  efTects 
of  this  anointing  and  praying  ;  yet  note, 
that  he  ascribes  the  sick  man's  recovery, 
not  to  the  oil,  but  to  the  prayer :  T/ie 
prayer  of  faith  shall  save  the  sick. 
The  moral  means  is  taken  notice  of  before 
the  ritual  and  ceremonial:  The  prayer  of 
^aith  shall  save  the  sick.  There  was  re- 
quired to  the  miracle,  faith,  both  in  the 
elder,  and  in  the  sick  person,  to  save,  that 
is,  to  recover  the  sick  j  yet  mark,  it  is  said, 


the  Lord  shall  raise  him  up,  to  note  that 
the  efficacy  of  faith  lies  in  the  object  of 
faith  :  it  is  not  faith  properly,  but  God  call- 
ed upon  in  <"aith,  that  saveth  the  sick  ;  the 
efficacy  of  faith  is  not  from  its  own  merit, 
but  from  God's  power  and  grace. 

— And  if  he  have  committed  sins, 
they  shall  be  forgiven  him. 

If  he  have  committed  sins  :  Why,  is 
there  any  question  to  be  made  of  that  ? 
No  ;  but  if  lie  has  committed  such  sins  as 
brought  this  sickness  upon  him,  they  shall 
be  forgiven  him,  upon  this  prayer  of  faith  ; 
if  any  special  or  particular  sin  has  drawn 
down  this  disease  upon  him,  it  shall  be 
remitted,  and  the  disease  removed  ;  where 
the  sickness  is  by  way  of  chastisement,  the 
healing  is  a  testimony  of  God's  forgiveness. 
Learn  hence.  How  absurd  is  the  Popish 
sacrament  of  extreme  unction  ;  how  can 
they  gather  a  perpetual  ordinance  from  an 
action  that  was  extraordinary  and  miracu- 
lous, and  long  since  ceased  ?  or  apply  a 
sacrament  to  dying  persons,  from  a  rite 
used  upon  persons  who  were  not  to  die, 
but  to  be  raised  from  sickness  ?  Or  how  can 
they  promise  to  him  forgiveness  of  sins,  to 
whom  they  cannot  promise  that  recovery 
which  was  the  token  of  it  ? 

16  Confess  your  faults  one  to 
another,  and  pray  one  for  another, 
that  ye  may  be  healed, — 

Note  here,  1.  That  there  is  a  time  and 
season  when  it  is  our  duty  to  confess  our 
sins,  not  only  to  God,  but  to  one  another, 
to  a  pious  and  prudent  minister,  to  an  in- 
jured and  wronged  neighbour,  to  those  that 
have  been  tempted  by  us,  and  have  con- 
sented with  us  in  sinning.  Note,  2.  How 
absurdly  the  Papists  ground  their  practice 
of  auricular  confession  upon  this  text, — 
here  is  not  one  word  spoken  of  a  priest,  nor 
of  our  confessing  to  him  ;  and  if  so,  the 
text  proves  it  the  priest's  duty  to  confess  to 
the  people,  as  much  as  the  people's  to  con- 
fess to  the  priest,  for  the  duty  required  is 
mutual.  Confess  one  to  another :  accord- 
ingly the  words  are  generally  understood  of 
confessing  private  injuries  one  to  another; 
that  the  sick  person  must  reconcile  himself 
to  his  neighbour  as  well  as  to  God,  that  he 
may  recover :  for  so  it  follows.  Pray  for 
one  another,  that  ye  may  be  healed ;  in- 
timating, that  it  is  the  duty  of  christians  to 
confess  their  miscarriages  and  private  in- 
juries one  to  another,  and  by  their  prayers 
to  succour,  help,  and  relieve  each  other-, 


Chap.  V.  ST.  JAMES. 

it  is  the  duty  of  (Iio  strong  to  pray  for  the 
weak,  and  the  strong  may  be  strengthened 
by  the  prayers  of  the  weak. 

— The  eflectual  fervent  prayer  of 
a  righteous  man  availetli  much. 

Observe  here,  1.  The  qnahfication  of 
that  prayer,  which  at  that  time  was  effec- 
tual for  the  recovery  of  the  sick  person  in 
a  miraculous  manner,  it  may  be  rendered 
an  inspired  prayer ;  as  they  that  were  ac- 
tuated by  evil  spirits,  so  such  as  were 
moved  by  the  impulses  of  the  Holy  Spirit, 
were  called  Evipyovfitvoi,  in  a  good  sense ; 
the  phrase  properly  signifies  a  prayer  in- 
wardly wrought  and  excited,  and  implies 
the  efficacious  influence  of  the  Holy  Spirit, 
and  the  force  and  vehemency  of  a  chris- 
tian's spirit  and  affection  exerted  and  put 
forth  in  the  duty ;  in-wrought  prayer,  or 
prayer  that  works  in  and  upon  our  own 
hearts,  has  a  mighty  prevalency  with  God. 
Observe,  2.  The  qualification  of  the  person 
praying,  a  righteous  man  ;  not  legally 
righteous,  one  in  a  state  of  sinless  perfection, 
but  a  person  justified  by  faith,  and  whose 
faith  is  fruitful  in  good  works.  Observe,  3. 
The  prevalency  and  efficacy  of  such  a  person's 
prayer,  It  avaikth  much  :  he  doth  not  say 
hovvmuch,that  is  better  experienced  than  ex- 
pressed ;  it  availeth  much  for  ourselves, 
sometimes  more  for  others  than  for  our- 
selves. Note,  That  the  fervent  prayers  and 
intercessions  of  the  righteous  have  a  mighty 
prevalency  with  God,  both  for  themselves 
and  others. 

17  Elias  was  a  man  subject  to 
like  passions  as  we  are,  and  he 
prayed  earnestly  that  it  might  not 
rain  ;  and  it  rained  not  on  the  earth 
by  the  space  of  three  years  and  six 
months.  18  And  he  prayed  again, 
and  the  heaven  gave  rain,  and  the 
earth  brought  forth  her  fruit. 

Our  apostle  in  these  words  proves  the 
general  proposition  he  had  laid  down,  that 
the  fervent  prayer  of  a  righteous  man 
availeth  much,  by  a  particular  instance,  the 
example  of  Elias,  who  seemed  to  carry  the 
keys  of  heaven  at  his  girdle,  to  shut  and 
open  heaven  at  his  pleasure,  1  Kings  xvii. 
1.  As  the  Lord  liveth,  there  shall  not  be 
dew  nor  rain,  but  according  to  my  -word: 
the  apostle  tells  us  what  word  this  was, 
namely,  a  word  of  prayer,  and  not  a  word 
of  command  ;  Edas  "prayed,  and  the  hea- 
ven gave  rain.  He  prayed  in  prayer,  so 
the  original,  that  is,  he  prayed  with  faith 


and  fervency,  according  to  the  will  of  God 
revealed  to  him  ;  and  though  he  was  a 
man  subject  to  the  common  infirmities  of 
human  nature  with  ourselves,  yet  his  pas- 
sions did  not  hinder  the  prevalency  of  his 
prayers  :  nothing  has  wrought  such  won- 
derful effects  in  the  world  as  prayer ;  it 
made  the  sun  stand  still  in  heaven.  Josh. 
X.  12,  13.  it  brought  fire  out  of  heaven, 
I  Kings  i.  10.  and  here  it  shut  up  the  win- 
dows of  heaven,  that  it  rained  not  for  the 
space  of  three  years  and  six  months  :  it  has 
a  divine  kind  of  oninipotency  in  it. 

19  Brethren,  if  any  of  you  do  err 
from  the  truth,  and  one  convert 
him,  20  Let  him  know,  that  he 
which  converteth  the  sinner  from 
the  error  of  his  way  shall  save  a 
soul  from  death,  and  shall  hide  a 
multitude  of  sins. 

Our  apostle  concludes  his  epistle  with  an 
exhortation  to  the  duty  of  fraternal  correc- 
tion and  christian  admonition.  "  If,  says 
he,  any  one  among  you,  who  hath  made 
an  outward  profession  of  Christianity,  shall, 
for  fear  of  persecution,  or  otherwise,  turn 
aside  from  the  rule  of  the  gospel,  whether 
in  matters  of  faith  or  practice,  such  a  per- 
son, either  minister  or  private  christian,  as 
shall  be  instrumental,  hy  prayer,  reproof, 
or  counsel,  to  recover  him  out  of  that  wan- 
dering and  backsliding  condition,  shall  have 
the  honour  to  save  a  soul  from  death, 
and  shall  hide  a  jnultitude  of  sins  :  that 
is,  he  shall  be  a  means  of  bringing  him  to 
a  sight  of  his  sins,  and  to  seek  pardon 
for  them,  which  is  the  only  true  and  happy 
way  of  hiding  and  of  covering  them. 
Learn  hence,  1.  It  is  not  sufficient  that 
every  one  takes  care  of  his  own  soul, 
but  he  must  also  watch  over  the  souls  of 
others  ;  there  is  no  brother  so  mean  in  the 
christian  church,  but  the  care  of  his  salva- 
tion belongeth  to  all  in  the  christian  com- 
munion. Learn,  2.  What  great  honour 
God  puts  upon  the  creature,  in  calling  him 
a  Saviour  to  a  restored  and  converted  bro- 
ther, he  shall  save  a  soul  from  death  ;  but 
when  God  puts  the  glory  of  his  own  work 
upon  the  head  of  the  creature,  what  cause 
has  he  to  lay  the  crown  of  his  excellency 
at  the  foot  of  God  !  when  the  honour  of 
the  supreme  cause  is  put  upon  the  instru- 
ment, the  instrument  ought  to  ascribe  all 
the  efficacy  and  efficiency  to  the  first  cause, 
saying,  Not  unto  us,  O  Lord,  no*,  unto  us. 
but  to  thy  name  be  the  praise.     Amen. 


FIRST  EPISTLE  GENERAL 


St.  peter. 


Tlie  writer  of  this  and  the  following  Epistle  was  St.  Peter,  who  styles  himself  an  apostle  of  Jesus  Christ, 
not  the  universal  bishop  and  head  of  the  churcli  ;  no  wliere  do  we  find  this  holy  and  humble  apostle 
assuming,  though  we  often  find  the  apostate  church  of  Rome  giving  liira,  an  uncontrollable  monarchjf 
and  sovereign  dominion  over  the  whole  church  of  Christ,  and  over  the  apostles  themselves,  and  their 
successors:  and  accordingly  to  interpret  those  words  of  our  Saviour  to  St.  Peter,  St.  John  xxi. 
Pasce  oves,  "  feed  my  sheep,"  in  such  a  rampant  sense  as  they  have  done,  could  never  with  any  con- 
fidence have  been  offered  to  the  reason  of  mankind,  had  not  these  men  subdued  their  reason  to  their 
interest,  and  subjected  both  to  an  implicit  faith  and  blind  obedience.  St.  Peter,  being  the  apostle 
of  the  circumcision,  writes  this  Epistle  to  the  believing  Jews  and  proselyted  Gentiles,  who  were  of 
the  dispersion,  scattered  abroad  in  divers  countries,  of  whom  he  had  an  especial  charge,  and  of  whose 
conversion  he  had  been  a  principal  instrument. 

The  design  of  the  Epistle  is  to  confirm  them  in  the  christian  religion,  to  encourage  them  to  constancy 
under  the  sharpest  persecutions  and  fiery  trials  for  the  same,  and  to  excite  them  to  She  practice  of 
particular  duties  incumbent  upon  them  in  every  capacity  and  relation  in  which  they  stood,  beautifying 
and  adorning  their  holy  profession  by  an  holy  and  becoming  conversation.  And  accordingly  thus  he 
writes  unto  them: 


CHAP.  I. 
pETER  an  apostle  of  Jesus  Christ, 
to  the  strangers  scattered 
throughout  Pontus,  Galatia,  Cappa- 
docia,  Asia,  and  Bithynia,  2  Elect 
according  to  the  foreknowledge  of 
God  the  Father,  through  sanctifica- 
tion  of  the  Spirit,  unto  obedience 
and  sprinkling  of  the  blood  of  Jesus 
Christ  :  Grace  unto  you,  and  peace, 
be  multiplied. 

Observe  here,  1.  The  penman  of  this 
epistle  described  l)y  his  name,  Peter  ;  by 
his  office,  ail  Apostle  ;  by  the  author  of 
his  office,  Jesus  Christ.  Tliis  name  Pe- 
ter was  given  him  by  our  Saviour,  and 
signifieth  a  stone,  a  rock,  probably  for  his 
confession  and  acknowledgment  of  Christ, 
the  rock  upon  whom  the  christian  church 
was  built ;  his  call  to  the  office,  first  of  a 
disciple,  and  then  of  an  apostle,  was  from 
Christ  himself.  It  is  a  singular  support  to 
the  ministers  of  the  gospel  of  Christ,  under 
all  their  discouragements,  to  consider  whose 
officers  they  are,  and  from  whom  they 
have  both  their  mission  and  their  message, 
their  authority  and  their  abilities,  for  the 
sacred  function  :  Peter  an  apostle  of  Je- 


sus Christ.  Observe,  2.  The  persons  to 
whom  the  epistle  isdirected,  to  the  strangers 
scattered  abroad  in  Pontus,  Galatia,  Sfc. 
that  is,  to  such  of  the  converted  Jews  and 
proselyted  Gentiles  as  were  dispersed  into 
several  countries,  exiled  and  banished  from 
house  and  home,  for  the  sake  of  Christ  und 
his  holy  religion,  which  they  made  a  faith- 
ful profession  of.  Learn  hence.  That  a 
state  of  exile  and  banishment  from  outward 
comforts  and  privileges,  has  been,  and  may 
be,  the  lot  and  portion  of  a  people  that  are 
exceeding  dear  to  Almighty  God  :  To  the 
strangers  scattered  throughout  Pontus, 
Galatia,  Cappadocia,  Asia,  and  Bithynia. 
Observe.  3.  How  he  comforts  them  in  this 
their  persecuted  condition,  by  declaring  to 
them  the  great  things  which  God  had  done 
for  them  in  their  election,  vocation,  and 
sanctijication  :  assuring  them  that  God 
had  chosen  them  out  of  the  world,  accord- 
ing to  his  foreknowledge  and  unsearchable 
counsel,  and  effectually  called  them  to  the 
participation  of  his  grace,  sanctifying  them 
by  his  Spirit  that  they  should  obey  the 
truth,  and  by  faith  be  sprinkled  with  the 
blood  of  Christ,  and  thereby  be  brought 
into  a  state  of  perfect  peace  and  reconcili- 
ation with  God.  Learn  hence,  I.  That 
God  has  certainly  chosen  some  to  happiness 


Chap.  I. 


I  ST.  PETER. 


705 


as  the  end,  arc  also  chosen  to  holiness  as 
the  mean  :  E/cct  i/imug/t  sanctifca- 
tion  of  the  Spirit  unto  obedience.  Sancti- 
fication  is  the  fruit  of  our  election,  and 
obedience  the  end  of  our  sanctification. 
Learn,  3.  That  sanctification  and  justifica- 
tion always  accompany  one  another ;  liere 
is  sanctification  and  sprinkling  with  the 
blood  of  Christ  joined  together:  where 
note,  Christ,  as  mediator,  has  blood,  his 
blood  was  shed,  his  blood  that  was  shed 
must  be  sprmkled,  and  by  faith  applied; 
and  we  can  never  discern  our  interest  in  the 
blood  of  Christ,  till  we  are  sanctified  by 
the  Spirit  of  Christ,  and  our  hearts  and  lives 
wrought  unto  obedience.  Justification  and 
sanctification,  though  distinct  in  their  na- 
ture, yet  are  inseparable  in  their  subject. 
Observe,  lastly,  Tlie  salutation  here  sent  to 
these  dispersed  saints,  Grace  and  peace 
be  multiplied.  Where  note,  1.  The 
connexion,  grace  and  peace.  2.  The 
order,  first  grace,  and  then  peace.  3.  The 
option,  be  multiplied.  The  blessings  pray- 
ed for,  are  the  choicest,  the  sweetest,  and 
the  best  of  blessings,  grace  and  peace  : 
together  with  the  augmentation  and  abun- 
dant increase  of  both,  Grace  and  peace 
be  multiplied.  Learn,  That  there  is  no- 
thing that  the  ministers  of  Christ  do  more 
passionately  desire  and  more  earnestly  en- 
deavour, than  to  see  their  people  brought 
into,  and  preserved  in,  a  state  of  favour 
and  peace  with  God,  and  enjoying  a  mul- 
tiplied increase  of  all  spiritual  and  temporal 
blessings  from  him. 

3  Blessed  be  the  God  and  Father 
of  our  Lord  Jesus  Christ,  whici)  ac- 
cording to  his  abundant  mercy 
hath  begotten  us  again  unto  a  lively 
hope,  by  the  resurrection  of  Jesus 
Christ  from  the  dead,  4  To  an  in- 
heritance incorruptible,  and  unde- 
filed,  and  that  fadeth  not  away,  re- 
served in  heaven  for  you. 

Observe  here,  L  How  our  apostle  breaks 
forth  into  gratulation  and  thankfulness  to 
God,  for  those  special  blessings,  which,  by 
his  ministry,  were  conferred  upon  these 
converted  christians.  Blessed  be  the  God 
and  Father  of  our  Lord  Jesus  Christ, 
Blessing  and  praise  are  due  to  God  for  the 
least  mercies  received  from  God,  because 
we  are  less  than  the  least,  much  more  for 
spiritual  and  eternal  blessings,  which  are 
the  greatest  mercies  that  cither  God  can 

VOL.    If. 


give,  or  we  receive.  Observe,  2.  The  spe- 
cial mercy  which  he  thus  solenmly  blesses, 
and  gives  thanks  to  God  for,  namely,  their 
regeneration  -.  for  bvgtltingthrin  to  a  livelt/ 
hope,  by  the  resurrection  of  Christ,  to  an 
inheritance  incorruptible,  8fc.  according 
to  his  abundant  mercy.  Where  note,  1. 
The  benefit  declared,  that  they  were  be- 
gotten again  to  an  hope  of  salvation  :  by 
means  of  sin,  all  influences  of  grace  were 
suspended,  and  all  hopes  of  salvation  were 
cut  off.  Christ's  interposure  for  us  makes 
our  condition  hopeful,  and  the  fallen  angels 
hopeless.  Note,  2.  The  quahfication  of 
that  hope  which  christians  are  begotten  to ; 
it  is  a  lively  hope,  in  opposition  to  a  dead 
hope,  and  to  a  languid  and  languishing 
hope  :  the  christian's  hope  is  an  effectual 
hope,  which  proceeds  from  faith  and  pro 
motes  holiness.  A  lively  hope  is  an  hope 
that  makes  us  lively,  joyful,  and  comfort- 
able in  our  lives  ;  an  hope  that  puts  life 
into  us.  Note,  3.  The  means  whereby 
we  are  begotten  to  this  hope,  and  that  is, 
by  the  resurrection  of  Christ  from  the 
dead  ;  not  by  the  bare  act  of  his  resurrec- 
tion, but  by  the  virtue  and  power  of  it,  we 
are  raised  to  a  spiritual  life  by  it,  and  our 
hopes  of  eternal  life  are  thereby  strengthen- 
ed and  confirmed.  The  justification  of 
our  persons,  the  regeneration  of  our  natures, 
the  resurrection  of  our  bodies,  the  glorifica- 
tion of  our  souls  and  bodies,  are  singular 
fruits  and  benefits  of  Christ's  resurrection. 
Well  might  the  apostle  then  say,  that  -we 
are  begotten  to  a  lively  hope  by  the  re- 
surrection of  Jesus  Christ  from  the  dead. 
Note,  4.  The  moving  and  impulsive  cause 
from  which  regeneration,  and  all  other  spi- 
ritual blessings,  do  proceed  and  flow  :  the 
mercy  and  goodness  of  God,  According  to 
his  abundant  mercy  he  hath  begotten  us 
again.  In  the  matters  of  salvation  nothing 
is  owing  to  our  merit  ;  for  demerit  cart- 
not  merit,  but  all  is  due  to  divine  good- 
ness, and  undeserved  mercy  ;  that  is  the 
fontal  cause  of  all  our  favours.  Note,  5. 
The  nature  of  that  happiness  which  be- 
lievers are  begotten  to  a  lively  hope  and 
expectation  of;  it  is  here  styled  an  inherit- 
ance. Heaven  is  an  inheritance,  and  as 
such  it  is  given  to  children,  to  all  God's 
children,  to  none  but  his  children  ;  it  is  an 
inheritance  dearly  purchased,  yet  freely 
given  :  Christ  is  the  sole  purchaser  of  it  ; 
no  joint-purchasers  with  him;  the  saints  are 
called  joint-heirs  with  Christ,  but  never 
joint-purchasers :  yet  remember,  that  though 
we  cannot  purchase  this  -inheritance  in  a 
2  z 


700 


I  ST.  PETF.R. 


Chap.  I. 


way  of  merit,  we  may  forfeit  it  by  oiir  de- 
merit, and  provoke  our  lieavenly  Father  to 
disinherit  us.  Note,  6.  The  properties  and 
excellences  of  this  inheritance  which  be- 
lievers are  raised  by  Christ  to  the  expectation 
ot :  it  is  an  inheritance  incorruptible  ;  an 
enduring  possession  ;  not  subject  to  decay, 
having  nuthmg  m  it  that  can  corrupt  it,  or 
corrupt  us  in  tiie  enjoyment  of  it.  Unde. 
filed,  heaven  is  an  holy  habitation  ;  the  hoh- 
ness  of  heaven  is  the  most  considerable  part 
of  its  happiness;  sinners  therefore  that  de- 
spise holiness,  despise  the  richest  jewel  in 
the  crown  of  glory.  Itfadeth  not  away, 
it  wiiherelh  not;  glory  is  a  flower  which 
will  eternally  retain  its  freshness  and  ver- 
dure. Reserved  in  the  heavens  for  us ; 
heaven  is  the  country  where  the  saints'  in- 
heritance lies  ;  here  it  is  reserved  or  laid  up 
safe,  by  the  purpose  and  pleasure  of  God,  by 
the  purchase,  possession,  and  intercession  of 
Christ ;  and  to  be  able  to  say.  For  us,  and 
be  particularly  assured  of  heaven,  is  a  spe- 
cial comfort. 

5  Who  are  kept  by  the  power  of 
God  through  faith  unto  salvation, 
ready  to  be  revealed  in  the  last 
time : 

Here  our  apostle  seems  to  pre-occupate 
and  prevent  an  objection.  Some  might  say, 
"Though  the  saints'  inheritance  be  safe  in 
heaven,  yet  they  are  in  danger  here  on  earth ;" 
Be  it  so,  as  if  our  apostle  had  said,  yet  they 
are  and  shall  be  kept  by  God's  power,  and 
their  own  faith,  to  eternal  salvation.  Note 
here,  1.  We  are  kept ;  it  implies  we  are  in 
danger,  in  greatdanger  of  missing  salvation, 
by  reason  of  the  number,  power,  and  policy, 
of  our  spiritual  enemies,  corruption  and  sin 
within,  the  devil  and  the  world  without ; 
but  we  are  kept  as  in  a  garrison  ;  so  the 
word  signifies  ;  saints  are  preserved  like  be- 
sieged cities;  the  general  whom  tiiey  fight 
under,  and  hold  out  for,  preserves  them,  by 
sending  in  fresh  recruits,  supplies  from  the 
Holy  Spirit,  and  by  cutting  off  such  succours 
as  our  lusts  and  spiritual  enemies  would  send 
forth  against  us,  so  that  they  starve,  and  shall 
not  vanquish  us,  but  we  them.  We  are  kept  ; 
eternal  thanks  for  such  a  keeper !  Note,  2. 
What  it  IS  believers  are  kept  and  preserved 
to,  namely,  salvation:  he  does  not  say  they 
are  or  shall  be  kept  from  trouble  and  afflic- 
tion ;  that  their  fingers  shall  not  ache  in  this 
world  :  he  has  made  no  such  promise,  and 
we  must  expect  no  such  preservation,  but 
the  contrary  :  In  the  world  ye  shall  have 
tribulation,  says  Christ,  the  captain  of  our 


salvation,  John.  xvi.  But  safety  and  rest, 
happiness  and  ease,  shall  be  our  portion  in 
the  coming  world.  Note,  3.  Tlie  means  by 
which  we  are  thus  kept  unto  salvation.  1. 
On  God's  part,  almighty  power.  If  left  one 
moment  to  ourselves,  we  become  a  prey  to 
every  temptation.  How  did  the  devil 
baffle  and  befool  Adam  in  innocency,  when 
he  had  his  wits  about  him,  by  being  left  in 
the  hand  of  his  own  counsels!  Lord,  in  a 
worse  hand  thou  canst  not  leave  us  than  our 
own  !  2.  On  our  part  we  are  kept  through 
faith.  Our  own  endeavour  must  accom- 
pany God's  power,  in  order  to  our  preser- 
vation. We  are  kept  by  the  poxoer  of  God 
through  faith  ;  by  both  jointly,  by  neither 
singly.  God's  power  will  nut  keep  us  wiliiout 
our  care,  neither  can  our  care  secure  us  with- 
out the  help  of  his  power.  We  and  our 
faith  must  be  kept  by  the  power  of  God  ; 
what  God  does  for  us,  he  does  by  us ;  he  re- 
quires the  use  of  our  faculties,  and  the  con- 
currence of  our  own  endeavours,  in  order 
to  our  salvation.  Note,  4.  Tiie  time  when 
the  saints'  complete  salvation  shall  be  reveal- 
ed to  them,  and  they  have  the  full  and 
final  fruition  of  that ;— Ready  to  be  reveal- 
ed in  the  last  time.  Mark,  the  saints' 
salvation  in  heaven  is  a  mystery,  an  hidden 
mystery,  not  yet  revealed  ;  revealed  only  (o 
saints  on  earth  by  faith,  to  saints  in  heaven 
by  sight ;  but  the  full  revelation  is  not  to  be 
expected  and  enjoyed  by  glorified  saints 
before  the  day  of  judgment,  called  here  the 
last  time;  Ready  to  be  revealed  in  the 
last  time.  Our  apostle  told  us,  verse  4.  it 
was  reserved  in  heaven  for  us,  kept  safe  for 
us,  but  kept  close  in  heaven  ;  it  is  an  ines- 
timably rich  treasure  ;  they  that  are  heirs  of 
it  on  earth,  yea,  they  that  are  possessed  of 
it  in  heaven,  do  not  as  yet  fully  understand 
and  know  the  transcendency  of  it,  but  it 
shall  be  revealed  to  them  at  the  last  day. 

6  Wherein  ye  g^reatly  rejoice, 
though  now  for  a  season,  if  need 
be,  ye  are  in  heaviness  through  ma- 
nifold temj)tations  ;  7  That  the 
trial  of  your  faith,  being  much  more 
precious  than  of  gold  that  perisheth, 
though  it  be  tried  with  fire,  miiflit 
be  found  unto  praise  and  honour 
and  glory  at  the  appearing  of  Jesus 
Christ: 

Wherein  ye  greatly  rejoice  :  That  is,  in 
the  belief  and  expectation  of  which  glorious 
and  incorruptible  inheritance  in  heaven,  ye 
now  joy  and  rejoice  here  on  earth  ;  plainly 


Chap.  I.  I  ST.  PETER. 


intimating;,  that  a  believer  may  be  assuied 
of  his  title  to  the  glorious  inheritance  above, 
and  both  may  and  ought  to  rejoice  in  U 
abundantly  below.  Observe,  lariher.  By 
what  way  and  nitthod  God  brings  his  peo- 
ple to  heaven,  it  is  by  hcavim-sn,  by  afflic- 
tions, yea,  by  ma/iifbld  afflictions.  As  if 
he  had  said,  "  you  tiiat  are  the  present  can- 
didates for  heaven,  the  heirs  of  salvation, 
must  not  think  yourselves  past  the  rod  and 
the  ferula-,  and  that  you  are  to  expect 
nothing  but  comfort,  and  to  do  nothing  but 
rejoice  in  the  hopes  of  your  salvation.  But 
I  tell  you,  you  may  have  need  of  heaviness 
before  you  get  to  heaven,  and  of  manifold 
temptations  for  the  mortifying  your  corrup- 
tions, l)elore  you  enter  upon  an  inheritance 
incorruptible."  Observe,  3.  The  supposition 
made  concerning  the  necessity  of  a  believer's 
afflictions:  If  need  be.  Intimating,  1.  That 
we  should  never  feel  any  affliction  from  the 
hand  of  God,  never  be  in  heaviness,  if  there 
were  not  need.  And,  2.  That  there  is  need 
that  the  holiest  in  this  world  should  some- 
times be  made  heavy,  and  that  heaviness 
should  be  upon  them  for  a  season.  We 
should  always  have  calms  and  fair  weather, 
never  any  storms  or  tempests  from  God,  did 
not  our  needs  call  for  it.  As  we  need  our 
daily  bread,  so  verily  do  we  need  a  daily  rod, 
both  the  rod  of  God's  mouth  to  admonish 
and  reprove  us,  and  the  rod  of  his  hand  to 
chasten  and  correct  us :  Ye  are  in  heavi- 
ness for  a  season,  if  need  be,  through  rnn- 
nifold  temptations.  Hence  learn.  That  the 
trials  and  afflictions  which  God  exercises  his 
children  with,  are  many,  yet  they  never  feel 
them  but  when  they  need  them,  and  then 
only  for  a  season.  As  the  coldness  of  the 
winter  kills  the  weeds  in  our  grounds,  so 
the  cold  blasts  of  affliction  (under  the  mor- 
tifying influences  of  the  Holy  Spirit)  kill  our 
corruptions  in  our  souls.  Perpetual  shinings 
and  lair  seasons  are  reserved  for  heaven  : 
cold  blasts  and  pipping  frosts  are  needful 
and  useful  here  on  earth  :  Ye  arc  in  heavi- 
ness for  a  season,  if  need  be.  Learn  far- 
ther, That  as  God  doth  not  afflict  us  but 
when  there  is  need,  so  he  will  not  afflict  us 
more  than  there  is  need.  Ye  are  in  heavi- 
ness for  a  season  ;  we  shall  not  be  afflicted 
an  hour  longer,  nor  shall  our  cross  be  a 
drachm  or  a  grain  heavier,  than  God  thinks 
needful.  Observe,  4.  The  happy  effect  and 
fruit  of  the  saints'  manifold  temptations: 
they  all  work  for  their  advantage  ;  they  re- 
ceive good  and  not  hurt  by  them  ;  no  more 
hurt  than  the  gold  receives  by  the  fire. 
That  the  trial  f  v  our  faith  :  that  is,  that 


?<>7 


your  tried  faith,  being  more  precious  than 
gold.  Faith  is  more  precious  than  gold,  be- 
cause more  pure,  more  durable,  especially 
when  purified  in  the  furnace  of  affliction. 
A  good  man  is  no  loser,  but  a  great  gainer, 
by  being  tried.  He,  who  before  had  much 
dross  in  him,  comes  out  of  the  furnace  as 
gold,  wilhoul  losing  any  thing  either  of  its 
weight  or  worth  ;  iioiliing  is  consumed  but 
the  dross  and  rubbish  of  his  CDrruptions.  O 
happy  consumption!  Grace  is  not  only 
grace  still,  but  more  gracious,  yea,  glorious, 
alter  trial.  That  the  trial  of  your  faith 
being  much  more  precious  than  that  of 
gold  that  pensheth.  Observe,  lastly.  That 
faith  must  be  tried  on  earth,  belore  it  be 
crowned  in  heaven  ;  and  alter  it  is  tried,  it 
shall  certainly  be  crowned,  and  found  unto 
praise,  honour,  and  glort/,  at  the  appear- 
ing of  Jesus  Christ.  Learn  hence.  That 
the  trial  of  a  christian's  faith  in  their  mani- 
fold afflictions  and  temptations  now,  will 
bring  abundance  of  honour  and  glory  to 
God  in  the  day  of  Christ ;  yea,  not  only  to 
God,  but  to  ourselves.  Our  light  afflic- 
tions, which  arc  but  for  a  moment  now, 
•will-work  for  us  afar  more  exceeding  and 
eternal  -weight  of  glory  then. 

8  Whom  having  not  seen,  ye  love  : 
in  whom,  though  now  ye  see  him  not, 
yet  believing,  ye  rejoice  with  joy  un- 
speakable and  full  of  glory  : 

In  these  words  our  apostle  cominendeth  the 
faith  and  love  of  those  Jews  to  whom  he 
wrote ;  that  although  they  had  never  seen 
Christ  in  the  flesh,  as  others  did,  yet  they 
did  truly  love  him,  and  their  faith  caused 
them  to  "triumph  and  rejoice  in  him.  Learn 
hence.  That  it  is  the  property  and  practice 
of  a  believer  to  love  an  unseen  Saviour,  and 
to  rejoice  in  him,  and  in  the  hopes  of  eter- 
nal life  by  him.  Inference,  If  such  as  neve, 
saw  Christ  but  with  a  believing  eye,  do  yet 
love  him  superlatively,  and  rejoice  in  him 
unspeakably,  how  will  they  love  him  and 
rejoice  in  him,  who  shall  see  him  with  a  glo- 
rified eye,  and  behold  him  face  to  face! 

9  Receiving  the  end  of  your  faith, 
eren  the  salvation  of  your  souls.  10 
Of  which  salvation  the  prophets  have 
enquired,  and  searched  diligently, 
who  prophesied  of  the  grace  that 
should  come  uuto  you.  11  Search- 
ing what,  or  what  manner  of  time 
the  Spirit   of  Christ  which   was  in 

2  7.  2 


708 


ST.  PETER. 


Chap.  I* 


them  did  signify,  when  it  testified  be- 
forehand the  sufferings  of  Christ,  and 
the  glory  that  should  follow.  12 
Unto  whom  it  was  revealed,  that  not 
unto  themselves  but  unto  us  they 
did  minister  the  things,  which  are 
now  reported  unto  you  by  them  that 
have  preached  the  gospel  unto  you 
with  the  Holy  Ghost  sent  down  from 
heaven  ;  which  things  the  angels  de- 
sire to  look  into. 

Observe  here,  1.  The  end,  that  is,  there- 
ward,  of  a  christian's  faith  ;  it  is  the  salva- 
tion of  his  soul:  of  his  soul  eminently,  but 
not  exclusively,  of  body  and  soul  both. 
The  complete  salvation  of  soul  and  body 
both  with  Christ  in  heaven,  shall  be  the  end 
and  reward  of  the  believer's  faith.  Observe, 
2.  The  diligent  search  into,  and  enquiry 
after,  the  nature  of  this  salvation,  which  was 
made  by  the  prophets  of  the  Old  Testament ; 
Of  which  salvation  the  prophets  have  en- 
quired and  searched  ddigently ;  that  is, 
by  prayer,  meditation,  and  study,  they 
searched  after  the  farther  and  clearer  know- 
ledge of  this  great  salvation,  and  the  king- 
dom of  the  Messiah,  when  should  be  the 
time  of  his  sufferings  and  humiliation,  which 
were  to  precede  his  glory  and  exaltation. 
Observe,  3.  The  success  of  this  their  enquiry 
and  search :  they  were  answered  by  God, 
and  received  this  revelation  from  him,  that 
Ihey  themselves  were  not  the  men  that 
should  see  the  Messiah,  and  his  special  king- 
dom ;  and  that  the  things  which  they  pro- 
phesied of,  were  not  to  be  fulfilled  in  their 
own  times,  but  in  after-times  ;  and  accord- 
ingly the  things  foretold  by  the  prophets, 
he  assures  them,  were  clearly  manifested  to 
them  by  the  apostles,  who  were  endowed 
with  an  extraordinary  measure  of  the  Holy 
Spirit,  sent  down  upon  them  at  the  day  of 
Pentecost :  Unto  whom  it  was  revealed, 
that  not  unto  themselves,  but  unto  us, 
they  did  jninister  the  things  now  reported 
unto  you.  Observe,  lastly.  The  sublimity 
and  transcendent  excellency  of  those  gospel 
mysteries  which  are  now  revealed  ;  they  are 
so  ravishing  and  transporting,  that  the  holy 
angels  desire  to  pry  into  them ;  Which 
things  the  angels  desire  to  look  into. 
Learn  thence.  That  the  glorious  mystery  of 
man's  redemption  and  salvation,  by  the  in- 
carnation of  our  Lord  Jesus  Christ,  is  an  ob- 
ject worthy  of  the  admiration  and  contem- 
plation of  the  adoring  angels.  They  admire 
the  person  of  the  Redeemer,  they  admire  the 


author  and  contriver  of  the  work  of  re- 
demption, they  admire  the  subjects  redeemed, 
they  admire  the  m.anner  and  method  of  our 
redemption,  they  admire  the  finally  glorious 
slate  which  the  redeemed  are  brought  into, 
and  possessed  of,  and  they  pry  into  these 
things,  as  the  cherubims  looked  upon  the 
ark,  with  a  curious  and  accurate  inspection, 
with  an  earnest  and  affectionate  inspection  ; 
they  holily  admire  the  wisdom  of  this  glori- 
ous contrivance,  though  even  their  raised 
and  enlarged  capacities  can  never  be  able 
fully  to  comprehend  it. 

13  Wherefore  gird  up  the  loins  of 
your  mind,  be  sober,  and  hope  to 
the  end,  for  the  grace  that  is  to  be 
brought  unto  you  at  the  revelation  of 
Jesus  Christ : 

Our  apostle  having  laid  before  them  their 
high  and  glorious  privileges  in  the  foregoing 
verses,  comes  now  to  excite  them  to  the  prac- 
tice of  several  needful  and  important  duties 
in  this  and  the  following  verses.  The  first 
of  which  is  vigilance  and  watchfulness,  pre- 
paration and  readiness  of  mind  :  Gird  up 
the  loins  of  your  mind :  an  allusion  both  to 
runners  and  waiters ;  to  such  as  run  in  a 
race,  and  to  such  as  wait  upon  their  master; 
who  both  gird  up  their  clothes  (which  in 
those  eastern  countries  they  wore  down  to 
their  heels)  that  they  might  not  hinder  or 
trouble  them,  either  in  running  or  waiting. 
Next,  to  be  sober,  and  keep  up  their  hope 
stedfastly  and  perseveringly  to  the  end,  for 
that  grace  and  salvation,  for  that  perfection 
in  holiness  and  glory,  which  God  will  cer- 
tainly give  us  at  the  glorious  appearing  of 
Jesus  Christ.  Here  note,  1.  The  grace  and 
duty  which  they  are  exhorted  to  be  found 
in  the  exercise  of,  and  that  is,  hope ;  to  per- 
severe in  hope  unto  the  end.  That  is  a  di- 
vine grace,  and  necessary  duty,  whereby  a 
believer  for  Christ's  sake  expects  and  waits 
for  all  the  great  and  good  things  which  God 
has  promised,  but  the  christian  at  present 
not  received.  Note,  2.  The  direction  given 
in  order  to  the  exercise  of  this  grace  and 
duty  of  hope.  Gird  up  the  loins  of  your 
mind.  Habits  of  grace  are  altogether  un- 
profitable to  us,  without  they  be  excited  by 
us,  and  stirred  up  in  us.  When  we  pray, 
when  we  hear,  we  must  gird  up  our  loins  in 
praying  and  hearing;  or  in  the  prophet's 
phrase.  Stir  up  yourselves  to  take  hold  on 
God.  A  man  upon  his  sick  bed  must  gird  up 
the  loins  of  his  mind  to  bear  his  affliction, 
else  he  will  never  profit  by  if,  nor  answer  the 
end  of  God  in  it.     No  grace  can  be  excr- 


Chap. 


ST.  PETER. 


cised,  no  duty  can  be  performed,  by  a  soul 
iingirdt'd  :  Cird  up  the  loins  of  your 
tnind,  that  ye  may  /lope,  Sf-c. 

14  As  obedient  children,  not  fa- 
shioning; yourselves  according  to  the 
former  lusts  in  your  ignorance  : 
15  But  as  he  which  hath  called  you 
is  holy,  so  be  ye  holy  in  all  n)anner 
of  conversation  ;  \6  Because  it  is 
written.  Be  ye  holy  ;  for  I  am  holy. 

The  next  duty  he  exhorts  them  to,  is 
to  answer  tlie  engagements  which  their 
adoption  laid  them  under  ;  they  were  now 
tlie  children  of  God,  and  as  such  must,  1. 
Be  obedient  io  their  heavenly  Father,  walk- 
ing in  the  path  of  his  commandments,  and 
no  longer  according  to  the  former  lusts, 
which  they  were  captivated  by,  and  en- 
slaved unto,  in  the  time  of  their  ignorance, 
when  they  knew  not  God.  And,  2.  They 
must, imitate  their  heavenly  Father  in  the 
love  and  practice  of  universal  holiness : 
As  he  -which  hath  called  you  is  holtf, 
so  be  ye  holy.  Observe,  1.  Christians 
must  make  God  the  pattern  of  their  holi- 
ness, and  be  holy  as  God  is  holy,  though 
not  as  holy  as  God  is  ;  the  command 
obliges  to  a  conformity,  not  to  an  equality  ; 
as  God  is  really  holv,  positively  holy, 
strictly  and  exactly  holy,  universally  holy, 
unchangeably  holy,  so  must  we  labour  to 
be  holy  both  towards  God  and  man,  which 
'is  to  be  holy  in  all  manner  of  conversa- 
tion. Observe,  2.  Christians  are  here  re- 
quired not  only  to  make  God  the  pattern 
of  their  holiness,  but  the  motive  of  their 
holiness:  Be  ye  holy,  for  I  am  holy. 
Seeing  our  God  is  a  holy  God,  therefore 
we  that  are  his  people  must  be  holy  also. 
Our  apostle  here  represents  the  holiness  of 
God  both  as  a  rule  and  as  a  motive  of  that 
holiness  which  should  be  acted  by  us. 
And  whereas  the  apostle  says,  Jt  is  -written, 
Be  ye  holy  ;  it  plainly  intimates,  that  God 
has  in  all  former  ages  obliged  all  persons, 
who  pretended  any  relation  to  him  as  his 
children,  to  be  holy  as  he  is  holy  ;  though 
not  as  to  equality,  yet  as  to  imitation  ; 
though  not  in  measure  and  degree,  yet  in 
quality  and  kind.  God  is  the  original  of 
all  holiness,  and  the  first  man  he  created 
was  after  his  own  likeness  ;  and  every  one 
that  is  renewed,  is  said  to  be  created  afer 
God  in  righteousness  and  true  holiness. 
What  is  godliness,  but  god-likeness  ?  and 
what  is  holiness,  but  the  conformity  of  our 
natures  to  the  holv  nature  of  God,  and  the 


709 

our   lives   to   the  will   of 


conformity    of 
God  ? 

17  And  if  ye  call  on  the  Father, 
who  without  respect  of  persons  judg- 
eth  according  to  every  man's  work, 
pass  the  time  of  your  sojourning 
here  in  fear  ; 

If  ye  call  on  the  Father  ;  that  is.  If  ye 
call  God  your  Father,  and  call  upon  him 
by  worshipping  and  owning  of  him,  who 
without  any  respect  of  persons,  or  anv  re- 
gard had  to  nations,  Jew  or  Gentile,  judg- 
eth  of  every  man  now,  and  will  judge  every 
man  according  to  his  works  hereafter,  see 
that  you  pass  the  time  of  your  pilgrimage 
and  sojourning  m  this  world  in  holy  and 
obedient  fear.  Learn,  1.  That  such  as  call 
God  Father,  ought  to  walk  in  obedience 
before  him  as  his  sons  :  Jf  ye  call  on  the 
Father.  Learn,  2.  That  he  whom  we  call 
Father,  is  and  will  be  our  Judge,  not  a 
short-sighted,  but  a  sharp-sighted.  Judge, 
impartial  in  judgment,  judging  all  persons 
according  to  their  works,  judging  all  works 
as  they  really  are,  and  not  as  they  outward- 
ly appear  to  be.  Learn,  3.  That  chris- 
tians here  in  this  world  are  but  strangers, 
and  their  life  upon  earth  a  pilgrimage,  which 
they  are  daily  passing.  Learn.  4.  That  the 
whole  time  of  a  christian's  pilgrimage  ought 
to  be  passed  in  an  holy,  cautious,  reveren- 
tial, and  obedient  fear  of  God  :  Pass  the 
time  of  your  sojourning  here  in  far. 

18  Forasmuch  as  ye  know  that  ye 
were  not  redeemed  with  corruptible 
things,  as  silver  and  gold,  from  your 
vain  conversation  received  by  tradi- 
tion from  your  fathers;  19  But 
with  the  precious  blood  of  Christ, 
as  of  a  lamb  without  blemish  and 
without  spot :  20  Who  verilv  was 
fore-ordained  before  the  foundation 
of  the  world,  but  was  manifest  in 
these  last  times  for  you  ;  21  Who 
by  him  do  believe  in  God,  that 
raised  him  up  from  the  dead,  and 
gave  him  glory,  that  your  faith  and 
hope  might  be  in  God. 

Still  our  apostle  is  pressing  christians  to 
the  love  and  practice  of  holiness,  and  a 
reverential  fear  of  God,  by  fresh  arguments 
and  motives,  particularly  from  their  re- 
demption; saying,  that  they  could  not 
but  be  sensible  that  they  were  redeemed 
with  a  very  costly  price,  not  with  silver 
and  gold,  which  yet  would  ransom  kings. 


710 


ST.  PETER. 


Chap.  I. 


but  l)y  the  precious  blood  of  Christ,  whom 
ihe  paschal  lamb  typified,  and  who  was 
from  eternity  fore-ordained  to  the  office  of 
a  mediator,  though  he  was  not  manifested 
in  the  fiesh  till  these  last  days,  for  the  good 
and  benefit  of  those  who  by  him  do  be- 
lieve in  God  that  raised  Christ  from  the 
dead,  and  gloriously  exalted  him  at  his  right 
hami,  upon  which  account  their  faith  and 
hope  may  safely  and  comfortably  rest  m 
God.  Note  here,  1.  The  thraldom,  bond- 
age, and  slavery,  of  our  sinlul  state  before 
we  were  redeemed.  Note,  2.  The  iuvpo- 
tency  and  inability  of  all  outward  things, 
be  they  never  so  rich,  precious,  and  costly, 
to  redeem  and  ransom  an  enslaved  sinner. 
Ye  were  not  redeemed  -wil/t  corruptible 
things,  as  silver  and  gold.  All  the  gold 
and  silver  in  the  world  was  no  ransom  for 
one  soul,  nay,  the  blood  of  all  the  creatures 
in  Ihe  world  offered  up  in  sacrifice  to  the 
justice  of  God,  could  have  been  no  suf- 
ficient compensation.  Note,  3.  That  the 
redemption  of  every  soul  cost  no  less  than 
the  precious  blood  of  the  Son  of  God,  that 
spotless  Lamb,  who  by  Ihe  sacrifice  of  his 
death  atoned  divine  displeasure.  Note,  4. 
That  God  the  Father  fore-ordained  Jesus 
Christ  his  Son  to  this  blessed  office  of  a 
Redeemer  before  the  foundation  of  the 
world,  though  he  was  not  manifest  in  the 
flesh  till  these  last  times.  Note,  5.  That 
by  Christ  the  Redeemer  we  are  taught  to 
know  God,  and  to  believe  in  him  who 
raised  Christ  from  the  dead.  Here  observe. 
How  the  Socinians  wrest  and  misapply  this 
text,  where  we  are  said  by  Christ  to  be- 
lieve in  God.  Thus  they  argue,  "  He  by 
whom  we  believe  in  God,  is  not  that  God 
in  whom  we  believe,  because  the  means  of 
faith  can  never  be  the  object  of  faith  ;  but 
Christ  is  he :  the  apostle  says  here,  by 
whom  toe  believe  in  God,  therefore  Christ 
is  not  God." — Ans.  Christ,  considered  in 
his  human  nature,  in  which  he  died,  and 
was  raised  for  us,  is  he  by  whom  we  be- 
lieve in  God,  that  is,  own  him  to  be  able 
lo  raise  us  from  the  dead  ;  but  this  hinders 
not  his  being  God  according  to  his  divine 
nature,  by  which  he  did  actually  raise  him- 
self from  the  dead,  John  x.  18. 

22  Seeing^  ye  have  purified  your 
souls  in  obeying  the  truth  through 
the  Spirit  unto  iitifeigned  love  of  the 
brethren,  see  that  ye  love  one  ano- 
ther with  a  pure  heart  fervently: 
23  Being  born   again,   not  of  cor- 


ruptible seed,  but  of  incorruptible, 
by  the  word  of  God,  which  liveth 
and  abideih  for  ever. 

The  next  duty  which  our  apostle  exhorts 
these  christians  to,  is  the  duty  of  brotherly 
love,  to  a  gracious  propensity  of  heart 
which  a  christian  beats  for  Christ's  sake 
to  his  neighbour,  whereby  he  wills,  and  to 
his  power  procures,  all  good  for  him  ;  a 
brotiierly  affection  which  every  true  chris- 
tian chiefly  bears  to  all  his  fellow-mem- 
bers in  Christ  for  grace  sake.  This  duty 
of  brotherly  love  is  often  urged  and  en- 
forced by  Christ  and  his  apostles.  St.  Pe- 
ter here  tells  them,  that  seeing,  by  the  power 
of  Christ's  Spirit,  and  Ihe  obudience  of  the 
gospel,  they  had  purified  themselves  in 
some  measure  from  pride  and  self-love,  they 
should  now  labour  to  grow  in  the  fervency 
and  sincerity  of  their  love  one  towards 
another.  And  the  argument  he  uses  lo  per- 
suade Ihem  to  love  one  another,  is  drawn 
from  their  relation  to  each  other  ;  they  are 
all  born  again,  and  born  alike  ;  not  bre- 
thren by  corruptible  generation  only,  but 
begotten  of  incorruptible  seed,  ihe  word  of 
God  ;  therefore  should  they  live  in  love 
together,  as  children  of  the  same  Father. 
Note  here,  The  commendation  given  to  the 
word  of  God,  not  to  any  inward  word  in- 
fused, but  the  outward  word  preached,  it  is 
styled  incorruptible  seed ;  fron)  whence  it 
follows,  that  in  the  ministry  of  the  word 
is  Ihe  ordinary  means  of  the  new  birlh, 
and  the  instrumental  cause  of  our  regenera- 
tion :  Bein^  born  again,  not  of  corrupti' 
hie  seed,  but  of  incorruptible,  the  word  of 
God.  Note  farther,  Ttiat  such  as  are  born 
of  this  incorruptible  seed,  ought  to  bear  an 
incorruptible  love  to  each  other,  as  an  evi- 
dence of  their  incorruptible  and  gracious 
nature  :  See  that  ye  love  one  another  -with 
a  pure  heart  fervently. 

24  For  all  flesh  is  as  grass,  and 
all  the  glory  of  man  as  the  flower 
of  grass.  The  grass  withereth, 
and  the  flower  thereof  falleth  away  : 

Our  apostle  closes  the  chapter,  by  setting 
before  them  the  excellency  of  their  spiritual 
regenerate  state,  compared  with  all  other  ex- 
cellences and  endowments  whatsoever:  All 
fesh,  that  is,  flesh  with  all  its  glory,  is  a 
fading,  dying,  perishing  thing;  it  flags 
like  the  grass,  and  fades  like  the  flower. 
There  are  three  excellences  in  a  flower  : 
sweetness,  which  affects  the  smell  5  beauty. 


Chap.  II. 


ST.  PETER 


711 


that  affects  the  eye;  softness  and  smoothness, 
which  atiects  the  touch  ;  ail  these  our  apos- 
tle passes  ovtr,  and  speaks  ol  llie  flower,  not 
as  flourisiiing,  but  as  withering;  not  as 
springmg  up,  but  as  tulling  away.  The 
grass  u'll/icrci/i,  tin- Jlowcr  Jallttli  n-way. 
Leatii  hence, 'I'tiat  uiaii,  when  uiosl  flourish- 
ing, with  all  the  ornaments  ol  wit  and 
wealth,  beaiiiy  and  honour,  is  lading,  and 
near  to  witlier:ng.— Tlius  David  descrities 
them,  Psa.  cm.  15,  16.  As  fur  man.  Ids 
dnijs  art  as  grass ;  as  the  Jio-wer  of  the 
fittd  so  he  Jiuurisheth  ;  the  wind  passeth 
over  it,  and  it  is  gone.  Though  the  Hower 
be  neither  cut  nor  cropt,  yet  a  breath  of 
wind  blasts  it,  and  blows  away  the  beauty 
of  it:  Ail  Jiesh  is  as  grass,  and  ail  the 
glory  of  man  as  the  flower  of  grass. 

25  But  the  word  of  tlie  Lord  en- 
doreth  for  ever.  And  this  is  the 
word  which  by  the  gospel  is  preach- 
ed unto  )'ou. 

That  is,  the  word  of  God,  the  mind  of 
Christ,  contained  in,  and  revealed  by,  tiie 
gospel,  shall  abide  and  last  lor  ever,  and 
never  be  abrogated;  the  word  of  God  is 
everlasting  truth,  It  is  so  in  its  nature,  and  also 
in  Its  etlects  upon  the  regenerate,  it  abideth 
for  ever,  and  so  doth  their  estate  who  aie  be- 
gotten again  by  it.  I'he  word  of  God  is  the 
incorruptible  seed,  or  principle  ot  regene- 
ration :  It  IS  called  tlie  -word  of  eternal  life, 
because  it  brings  those  that  love  and  obey 
it  to  eternal  lite,  John  vi.  68.  Observe 
lastly,  That  the  same  word  of  God  is  now 
preached  unto  us  which  was  so  highly 
commended  by  the  prophets,  apostles,  and 
by  Christ  himselt :  This  is  that  word,  the 
same  word,  ivhicli  by  the  gospel  is  preach- 
ed unto  you. 

CHAP.  II. 

Our  apostle  liaviog,  in  the  former  cliapter,  made 
mention  of  tlieir  regeneratinn,  or  new  birth,  and 
taken  notice  of  tlie  instrumental  cause  of  it,  name- 
Iv,  the  word  of  God,  he  comes,  in  the  beginning  of 
this  chapter,  to  give  several  directions  (orour  pro- 
iitahle  hearing  and  receiving  of  the  same  ;  which 
having  compared  to  milk,  he  shows  how  and  after 
what  manner,  it  shoulil  be  desired,  tasted,  and  di. 
gested,  by  us,  that  we  may  grow  thereby.  And 
accurdingly  he  thus  bespeaks  us: 

■WHEREFORE   laying   aside  all 
nuillce    and  all  guile,  and  hy- 
pocrisies,   and  envies,  and    all   evil 
speakings, 

Here  we  are  first  directed  what  to  lay  aside, 
in  order  to  our  fruitful  and  profitable  enter- 


tainment of  the  word  of  God,  namely,  these 
five  sins,  malice,  guile,  hypocrisy,  envy. 
and  evil- speaking.  Whence  note  in  gene- 
ral. That  ilaiiy  sin,  much  more  if  many  sins, 
be  kept  close  and  lie  dormant  within  us, 
they  will  ceriuinly  hinder  the  efhcacy  of 
ttie  word  upon  us.  As  the  foulness  of  the 
stomacli  hmdeis  the  natural  digestion  ;  till 
it  be  purged  out,  nothing  can  nourish 
within ;  in  like  manner,  our  apostle  here  ad- 
vises to  purge  out  these  pestilent  lusts  of  ma- 
lice  and  guile,  of  hypocrisy  and  envy,  &c. 
belore  we  iiear  the  word  of  God,  as  ever  we 
expect  to  be  nourished  with  it,  and  grow 
thereby.  As  sin  hinders  good  from  coining 
to  us,  so  it  hinders  the  word  from  working 
good  in  us  ;  particularly  malice,  or  invete- 
rate anger  harboured  in  the  heart ;  guile,  or 
deceit  in  words  or  actions ;  hypocrisy,  or 
an  appearance  of  friendship,  when  the  heart 
is  otiierwise  affected;  envy,  ox  grieving  at 
another's  good  ;  and  evil-speaking  ot  all 
kinds,  by  lying,  by  slandering,  by  back- 
biiing,  by  detracting,  all  which  are  contrary 
to  the  great  command  of  love,  and  obstruc- 
tive of  the  word  of  truth,  by  which  we  are 
born  again;  but  it  is  observable,  particularly 
concerning  malice,  and  guile,  and  evil- 
speakaig,  that  our  apostle  puis  the  note  of 
universality  to  them,  Lay  aside  alt  malice, 
and  all  guile,  and  all  evil-spealdng ;  im- 
porting, that  though  some  other  sins  will 
slick  close  unto  us,  yet  not  a  jot  of  malice 
or  guile  should  be  found  in  us,  at  least  pre- 
vailing in  us,  of  any  kind,  or  in  any  degree 
or  measure,  lor  one  drop  of  this  deadly  poi- 
son may  destroy  us  ;  therefore  lay  aside  all 
malice,  and  all  guile,  and  all  evil-speak- 
ing, &c. 

2  As  new-born  babes,  desire  the 
sincere  milk  of  the  word,  that  ye 
roay  grow  thereby  : 

St.  Peter  having  directed  us,  in  our  pre- 
paration before  we  come  to  hear  the  word, 
and  shown  the  necessity  of  laying  aside 
an  evil  frame  of  spirit,  he  now  directs  us 
what  we  are  to  do  when  under  the  word, 
namely,  that  there  be  found  with  us  a  spiritual 
appetite  to  it,  and  that  we  have  the  same 
longing  desires  after  it  that  the  child  has 
alter  the  breast :  As  netv-born  babes  de- 
sire the  sincere  milk,  so  desire  you  the  un- 
corrupted  word  of  God,  that  you  may  grow 
thereby.  Quest.  How  does  the  new-born 
infant  desire  its  natural  nourishment,  its  mo- 
ther's milk  ?  Ans.  These  four  ways  :  first, 
it  covets  it  with  vehement  and  impatient 
desire,  nothing  will  so  well  satisfy  and  please 


712 


ST.  PETER. 


Chap.  II. 


it  as  the  breast,  this  will  quiet  it  when  no- 
thing else  will ;  thus  the  new-born  christian 
hungers  after  the  word  with  a  vehement 
desire,  nothing  will  content  and  satisfy 
him,  neither  gold  nor  silver,  in  the  absence 
of  the  word  of  God.     Secondly,  The  new 


power,  and  efficacy,  of  the  word,  in  con- 
veying the  grace  of  God  unto  our  souls  ;  in 
a  taste  there  is  sweetness  and  refreshment, 
but  not  fulness  and  satisfaction.  Learn 
hence,  1.  That  God  doth  graciously  sweeten 
the  word   to  such  a  soul  as  doth  desire  sin- 


born  infant  desires  the  milk  from  a  deep     cerely  to  taste  the  sweetness  of  it.     2.  That 

it  is  but  a  taste  of  the  sweetness  of  God  and 
his  word  which  a  christian  partakes  of  in 
this  life ;  satiety  and  satisfaction  are  reserved 
for  another  state. 


sense  of  its  inward  wants,  it  is  pinched  with 
hunger,  and  parched  with  thirst,  and  there- 
fore cries  for  the  breast  ;  so  is  the  cliris- 
tian  sensible  of  his  wants,  of  his  want  of 
knowledge,  want  of  grace ;  "  It  is  little," 
says  he,  "  that  I  know  of  myself,  less  of  God, 
least  of  Jesus  Christ:  Oh!  that  by  convers- 
ing with  his  word,  I  might  know  him 
more,  and  serve  him  better ."  Thirdly, 
The  infant  desires  its  mother's  milk  unmixed. 


4  To  whom  coming,  as  unto  a  liv 
ing  stone,  disallowed  indeed  of  men, 
but  chosen  of  God,  and  precious, 
5  Ye  also,  as  lively  stones,  are  built 
up  a  spiritual  house,  an  holy  priest- 
as  nature  has  prepared  it,  without  any  arti-  hood,  to  offer  up  spiritual  sacrifices, 
ficial  sweetening  of  it.  Some  little  regard  acceptable  to  God  by  Jesus  Christ. 
thewholesomenessofthefood,butonlyad-    6  Wherefore  also    it  is  contained   iu 

mire  the  dexterity  of  the  cook  :  they  applaud     ,,  .    .  r>  l   u    i    i        -     c: 

the  parts  of  the^reacher,  when  the  word  the  scripture.  Behold,  I  lay  in  Js.on 
flows  from  the  golden  mouth  of  a  celebrated  a  chief  corner-stone,  elect,  precious  : 
orator :  but  the  new-born  christian  desires  and  he  that  beheveth  on  him  shall 
the  sincere  milk  of  the  word  without  any 
composition  of  error,  and  without  any  such 
mixture  of  wit  and  eloquence  as  is  incon- 
sistent with  the  gravity  and  simplicity  of 
the  word  they  hear.     Plain  truths,  without 


not  be  confounded. 

Observe  here,  1.  The  denomination,  or 
title,  given  to  Christ,  he  is  styled  a  living 
stone,  and  the  chief  corner-stone.  1.  A 
art  or  varnish,  may  be  conveyed  with  more  ii^i"g  '^^one,  that  is,  a  lively  stone,  no 
warmth  and  vigour  to  the  conscience,  than  dead  foundation ;  a  life-giving  stone,  having 
all  the  charms  of  human  eloquence  from  the  not  only  life  in  himself  essentially  but  com 
most  fluent  and  popular  tongue;  yet  al- 
ways remembering,  that  though  the  minis- 
ters of  God  must  come  in  plainness,  yet  not 
in  rudeness  of  speech.  Fourthly,  This  de- 
sire of  the  babe  after  the  sincere,  unmixed, 
and  uncompounded  milk,  is  always  accom- 
panied with  endeavour ;  it  hunts  for  the 
breast,  and  is  not  satisfied  that  the  breast  is  in 
its  eye,  but  is  impatient  till  itsucks  and  draws, 
that  nourishment  may  be  conveyed,  and  it 

grow  thereby  :  thus  active  and  operate  are  and  in  regard  of  union,  the  corner-stone 
the  desires  and  endeavours  of  a  sincere  chris-  ""''e^,  ties,  and  knits  the  other  stones  to- 
tian  after  the  word  of  God:  that  which  was    ge'her,  that  they  should  not  drop  out  of  the 

building.  Christ  alone  unites  the  several 
stones  of  the  spiritual  building  to  himself, 
and  one  to  another.  And  this  corner-stone 
is  of  God's  own  immediate  laying.  Behold, 
I  lay  in  Sion  a  corner-stone.  Christ  was 
first  manifested  and  offered  to  the  church  of 
the  Jews,  and  then  to  the  rest  of  the  world. 
Observe,  2.  The  titles  given  to  believers : 
1.  They  of  lively  stones  are  built  a  spiritual 
house.  Believers  are  God's  temple,  dedi- 
cated to,  and  set  apart  for,  his  special  service, 
and  also  enjoying  his  gracious  and  special 
presence.  "  This  is  my  rest  for  ever,"  says 
God  concerning  the  believer's  heart ;  "here 


municatively,  imparting  spiritual  life  to  the 
whole  building.  Christ  is  not  only  an  head 
of  authority,  but  an  head  of  vital  influence  to 
all  his  members ;  because  he  lives,  they  shall 
live  also.  2.  Ueisstykdaho  the  chief  cor- 
ner-stone, both  in  regard  of  susfentation ; 
the  corner-stone  supports  the  whole  build- 
ing, the  church's  grace,  the  church's  peace, 
the  church's  consolation,  the  church's  salva- 
tion, are  all  upheld  and  maintained  by  him  : 


seed  to  beget,  they  find  food  to  strengthen, 
tliey  can  never  be  satisfied  without  it,  they 
cannot  be  satisfied  with  a  little  of  it. 

S  If  so  be  ye  have  tasted  that  the 
Lord  is  gracious. 

In  these  words  our  apostle  declares  the 
condition  whereon  our  profiting,  growing, 
and  thriving,  by  the  word,  doth  depend, 
namely,  upon  our  tasting  and  experiencing 
its  power,  as  it  is  the  groat  instrumental 
cause  both  of  our  spiritual  birth  and  growth. 
This  taste  is  a  spiritual  sense  of  the  goodness, 


Chap.  II.  I  ST.  PETER. 


713 


will  I  dwell,  for  I  have  a  delight  therein." 
2.  They  are  an  holy  priesthood,  to  otfer  up 
spiritual  sacrifices,  acceptable  through  Christ. 
Learn  hence,  that  every  christian  in  this  life 
IS  a  priest,  and  ought  to  offer  up  himselt  a 
sacrifice  or  oblation  unto  God.  In  a  sacri- 
fice there  was  a  separation  of  the  thing  sacri- 
ficed from  common  use ;  the  beast  was  se- 
parated from  the  rest  of  the  flock,  so  mu>t 
the  christian  be  set  apart  from  the  rest  of 
the  world.  There  was  an  addiction,  or  de- 
dication, or  solemn  consecration,  of  the  thing 
set  apart  to  some  holy  and  special  use  and 
purpose :  thus  the  christian,  that  presents 
himself  a  living  saciifice  unto  God,  does 
not  only  separate  himself  from  sin,  the  world, 
and  the  flesh,  but  does  addict  and  devote 
himself  to  God,  to  serve  and  please  him,  to 
honour  and  glorify  him.  Observe,  3.  The 
application  which  believers  make  to  Christ, 
in  order  to  their  being  his  spiritual  temple, 
and  a  royal  priesthood.  To  -whom  coming 
as  unto  a  living  stone  !  the  particle  de- 
notes a  continual  motion,  by  which  the 
soul  gains  ground,  and  gets  nearer  and  near- 
er to  Christ ;  they  are  daily  coming  by 
faith  to  him,  and  gradually  advancing  in 
the  knowledge  of  him,  and  love  unto  him. 
Observe,  lastly.  The  sweet  fruit  and  blessed 
effect  of  their  faith.  Whosoever  believcth  in 
him  shall  not  be  confounded :  that  is,  not 
ashamed,  as  a  person  who  is  disappointed 
of  his  hopes  and  expectations;  he  shall  not 
be  ashamed  of  his  choice,  he  shall  not  be 
ashamed  of  his  profession,  he  shall  never  be 
ashamed  of  the  cause  and  interest  of  Christ, 
which  he  has  espoused,  and  at  all  times  ap- 
peared for ;  nor  of  the  work  and  service  of 
Christ,  nor  of  the  time  and  pains  expended 
in  that  work  and  service  :  nor  shall  he  ever 
be  ashamed  hereafter  that  he  never  was 
ashamed  here. 

7  Unto  you  therefore  which  be- 
lieve, he  is  precious  : — 

To  you  belongs  the  honour  of  being 
built  a  spiritual  house  upon  Christ,  the  chief 
corner-stone,  which  renders  him  deservedly 
precious  to  you,  and  of  a  very  high  estima- 
tion with  you ;  whatever  mean,  low,  and 
undervaluing  thoughts,  the  wicked  world 
have  of  Jesus  Christ,  yet  he  is  highly  esteem- 
ed by,  and  deservedly  precious  to,  every  be- 
lieving soul  :  he  is  precious  in  the  several 
relations  he  stands  in  to  them,  precious  in 
regard  of  the  great  things  he  has  done  for 
them,  precious  in  the  rich  supplies  of  grace 
he  bestows  upon  them,  and  will  be  eternally 


precious  to  them,  upon  the  account  of  those 
glorious  mansions  he  has  purchased  and 
prepared  for  them. 

— But  unto  them  which  be  diso- 
bedient, the  stone  which  the  build- 
ers disallowed,  the  same  is  made  the 
head  of  the  corner,  8  And  a  stone 
of  stumbling,  and  a  rock  of  offence, 
even  to  them  which  stumble  at  the 
word,  being  disobedient :  whereunto 
also  they  were  appointed. 

These  words  discover  the  great  sin  and 
danger  of  those  who  slight  and  neglect  our 
Lord  Jesus  Christ,  who  stumble  and  take 
ofl^ence  at  him,  either  at  the  meanness  of 
his  person,  or  at  the  ignominy  of  his  cross, 
or  at  the  holiness  and  strictness  of  his  doc- 
trine, or  at  the  freeness  of  his  grace  :  what- 
ever the  occasion  of  their  contempt  may  be, 
Christ  will  prove  to  them  a  burdensome  stone, 
a  rock  against  which  they  will  split,  to  their 
utter  confusion  ;  they  will  in  the  close  bring 
ruin  upon  themselves,  as  a  madman  does 
that  dashes  himself  against  a  stone.  Ob- 
serve next.  How  this  contempt  of  Christ  has 
prevailed  in  the  world,  ever  since  his  first 
coming  into  the  world  :  how  did  the  Jewish 
rulers,  called  here  the  builder?,  set  him  at 
nought,  the  stone  which  the  builders  dis- 
allowed and  stumbled  at :  that  is,  the  high 
rulers,  whose  office  and  duty  it  was  to  build 
up  the  church,  having  power  in  their  hnnd 
to  do  it,  but  instead  of  building  upon  this 
corner-stone,  they  stumbled,  and  took  of- 
fence at  him,  and  accordingly  Christ  is 
called  a  stone  of  stumbling,  and  a  rock  of 
offence  :  yet  this  does  not  imply  that  Christ 
was  the  cause  of  their  stumbling,  but  only 
the  occasion  of  it,  the  object  at  which  they 
stumbled,  without  any  cause  but  their  own 
wickedness :  for  though  it  be  said  in  the 
next  words,  that  they  were  appointed  there- 
unto, the  meaning  is  not,  that  God  ordain- 
ed them  to  disobedience,  for  then  their  obe- 
dience had  been  impossible,  and  their  dis- 
obedience had  been  no  sin  ;  but  God  in  his 
just  decree  appointed  that  destruction  and 
eternal  perdition  should  be  the  punishment 
of  such  obstinate  and  disobedient  persons^ 
Learn  hence.  That  christians  have  no  reason 
to  be  offended  at  the  great  number  of  unbe- 
lievers that  are  in  the  world,  and  at  the  sight 
of  Christ's  being  rejected  by  multitudes  in 
the  world,  it  having  been  long  ago  foretold 
in  scripture  that  thus  it  would  be,  and  con- 
sequently it  ought  to  be  no  occasion  ot  of- 
fence that  thus  it  is;  Matth.  xxi.  42,  Did 


714 


ST.  PETER.  Chap.  II. 


ve  never  read  in  the  scriptures^  The  static 
•which  the  builders  rejected,  is  become  the 
head  of  the  corner. 

9  But  ye  are  a  chosen  genera- 
tion, a  royal  priesthood,  an  holy  na- 
tion, a  pecuhar  people  ;  that  ye 
should  shew  forth  tlie  praises  of  liim 
who  hath  called  you  out  of  dark- 
ness into  his  marvellous  light  :  10 
Which  in  time  pastit-ere  not  a  people, 
but  are  now  the  people  of  God  ; 
\\hich  had  not  obtained  mercy,  but 
now  have  obtained  mercy. 

In  these  words  our  apostle  acquaints  these 
believing  Jews,  who  were  built  upon  Christ, 
thefoundalioii-slone,  that  the  same  titles  did 
now  belong  to  them  in  a  more  excellent 
nianrier  as  christians,  which  were  formerly 
given  to  their  ancestors  of  the  Jewish  nation 
by  God  himself,  Deat.  vii.  6,  7.  As  the 
Jews  of  old  were  a  chosen  generation,  a 
kingdom  of  priests,  an  holy  nation,  a  pecu- 
liar people  ;  that  is,  they  were  a  people 
chosen  by  God  before  all  other  people  what- 
soever, to  bear  his  name,  and  to  bear  witness 
to  Ins  truth  ;  they  were  a  people  in  cove- 
nant witii  hiin,  and  so  inexpressibly  dear  un- 
to him,  that  he  that  hurt  them  touched  the 
apple  of  God's  eye:  in  like  manner  these 
Jews,  and  proselyted  Gentiles  ot  the  disper- 
sion, who  were  converted  to  Christianity, 
liave  all  the  fore-cited  titles  belonging  to 
them.  A  chusm  generation,  by  elfeclual 
vocation  separated  from  the  world  to  the  ser- 
vice of  Christ,  whose  name  they  hear.  A 
roi/nl  prits/huod,  that  is,  kings  and  priests  ; 
kings  to  reign  with  him,  and  priests  to  offer 
spiritual  sacrifices  to  him.  An  hah/  na- 
tion :  so  are  all  the  professors  of  Christianity 
federally  holy,  and  for  that  reason  all  the 
christian  churches  called  out  of  the  world, 
and  dedicated  to  the  service  of  Christ,  are 
styled  sain/s  in  all  St.  Paul's  episdes,  A  pe- 
culiar people,  in  covenant  with  God,  pur- 
chased by  the  blood  of  Christ.  Next  the 
apostle  declares  the  end  of  all  these  dis- 
tinguished favours  being  granted  to  them  ; 
namely,  that  they  might  show  forth  the 
virtues,  that  is,  publish  and  proclaim  the 
wisdom,  power,  goodness,  and  mercy,  the 
righteousness  and  truth,  of  God,  who  had 
called  them  out  of  the  darkness  of  sin,  ig- 
norance, and  misery,  into  the  marvellous 
light  of  knowledge,  faith,  holiness,  and 
comfort.  Lastly,  To  enhance  their  thank- 
fulness for  all  these  distinguishing  favours, 


he  puts  them  in  mind  of  what  they  were 
before  their  conversion  to  Christianity  ;  in 
times  past  the?/  were  not  a  people,  that  is, 
not  a  people  beloved  of  God,  and  in  cove- 
nant with  him ;  the  Lord  having  given 
the  Jews  a  bill  of  divorce,  and  said  to  ihem, 
Lo  amnii.  Ye  are  not  my  people,  Hos.  i.  9. 
but  now  upon  tiieir  believing  in  Christ 
they  were  restored  to  all  their  church-pri- 
vileges, by  tiie  special  meicy  and  grace  of 
God.  Learn  hence,  Tliat  till  ptr.>ons  sub 
ject  themselves  to  the  government  of  Christ, 
and  become  obedient  to  the  gospel,  ttiey 
are  m  God's  account  no  people  :  to  live 
without  Clirist  in  the  world,  is  a  lite  worse 
than  death.  Learn,  2.  That  when  a  peo- 
ple are  brought  near  to  God  by  Jesus 
Christ,  and  partake  of  all  the  rich  and  in- 
valuable blessings  and  privileges  of  the  gos- 
pel, they  are  exceedingly  indebted  lor  all 
the  rich  mercy  and  free  grace  of  God  ; 
Which  had  not  obtained  mercy,  but  now 
have  obtained  mercy. 

11  Dearly  beloved,  1  beseech  you 
as  strans;ers  and  pilgrims,  abstain 
from  fleshly  lustSj  which  war  against 
the  soul  ; 

Observe  here,  L  A  dehortation.  Abstain 
from  Jleshly  lusts.  Suest.  What  is  here 
meant  by  lusts  ?  Atnw.  Lust  is  eidier 
habilual  or  actual  :  habitual  or  original 
lust  IS  the  corruption  and  depravation  ot  the 
faculties  of  the  soul,  an  aversion  to  every 
thing  that  is  good,  and  a  proneness  to  all 
evil  ;  actual  lust  is  original  sin  put  in  mo- 
tion :  by  fleshly  lusls,  understand  in  par- 
ticular those  lusts  which  are  conversant 
about  sensual  and  fleshly  oi)jecfs.  2uest. 
But  what  is  it  to  abstain  from  fleshly  lusts  > 
Answ.  It  implies  a  total  forbearance  of  all 
wilful  sins  ;  and  at  all  times  there  is  a  gieat 
difference  between  temperance  and  absti- 
nence; the  temperate  man  eats  little,  the 
abstinent  nothing  at  all ;  every  one  then  that 
would  be  accounted  a  christian,  is  to  account 
it  his  great  duty  and  interest  to  abstain 
from  all  fleshly  lusts.  Observe,  2.  The  ar- 
guments which  our  apostle  here  makes  use 
of  to  persuade  christians  to  abstain  Irom  all 
fleshly  lusts :  the  first  is  implied  or  included 
in  the  compellation,  dearly  beloved,  not  of 
the  apostle  only,  or  chiefly,  but  of  God, 
'A-yaTTjjroi,  the  same  word  that  Almighty 
God  makes  use  of  in  expressing  his  love  to 
his  d3ar  Son  :  as  if  he  had  said.  "  You  tliat 
are  so  dearly  beloved  of  God,  look  you  to  it 
that  you  abstain  from  what  you  know  will 


Chap.  II. 


ST.  PETER. 


715 


be  displeasing  to  him."  The  second  ar- 
guinent  is  drawn  from  iheir  present  state 
and  condition  in  ihe  world ;  ye  are 
stratigrrs  and  pilgrims  in  tlie  world,  and 
thi'retoie  shoniil  act  as  strangers,  wlu)  are 
not  wont  to  lie  ovfr-niiich  art'ected  with 
objects  ihat  they  see  abioad  in  their  travels, 
no  more  should  you.  The  tiiird  argument 
is  laken  Iroiu  the  peril  and  dan{>er  ol  these 
fleshly  lusts  to  our  precious  souls,  they  war 
against  the  soul :  that  is,  they  war  against 
the  puiiiy  of  the  soul  ;  they  war  against 
the  dignity  of  the  soul  ;  against  the  peace 
of  the  soul  ;  against  Ihe  liberty  of  the  soul ; 
yea,  against  the  hie  of  the  soul. 

12  Ilavina^  your  conversation  ho- 
nest amongst  the  Gentiles :  that 
whereas  they  speak  against  you  as 
evil  doers,  they  may  by  your  good 
works,  whiclj  they  shall  behold, 
glorify  God  in  the  day  of  visita- 
tion. 

From  the  apostle's  dehortation  in  the 
former  verse,  he  comes  to  an  exhortation  in 
this,  and  the  duty  exhorted  to  is  strict  god- 
liness or  holiness  in  all  manner  of  conver- 
sation. Having  1/oiir  conversation  honest; 
it  is  not  a  single  action,  but  our  general 
course  and  conversation,  that  denotes  us 
eiliier  good  or  bad  ;  and  the  word  trans- 
lated honest,  signifies  fair  and  amiable, 
beautilul  and  adorning,  the  doing  nothing 
that  IS  unseemly  or  a  blemish  either  to  our 
person  or  profession  ;  christians  should  not 
only  live  free  from  evil,  but  as  much  as 
may  be  from  the  very  suspicion  of  evil  : 
It  is  added,  a?nong  the  Gentiles,  that  is, 
amongst  the  idolatrous  nations  and  people, 
who  had  not  received  the  christian  faith  ; 
great  care  must  be  always  taken  by  the  pro- 
fessors of  Christianity,  that  they  do  nothing 
which  may  increase  the  prejudices  of  the 
wicked  world  against  religion  and  Ihe  ways 
of  godliness,  but  remember  that  they  are 
our  watchful  observers  and  bold  censurers  ; 
and  accordingly  endeavour,  that,  by  a  re- 
gular piety,  a  strict  sobriety,  a  diffusive  and 
ixtensive  chanty,  we  may  render  religion 
venerable  to  the  world,  and  slop  Ihe  mouth 
of  slander  as  much  as  in  us  lies,  by  cut- 
ting off  occasion  from  them  that  seek  occa- 
sion. Observe  farther,  The  apostle  exhorts 
them  lo  have  their  conversation  honest 
amongst  the  Gentiles  ;  he  doth  not  say 
religious,  though  Ihat  be  included,  but 
outwardly  square,  strictly  just,  and  honest ; 


this  is  that  which  the  world  judges  us  by  ; 
vain  are  all  our  pretences  to  piety,  if  we 
fail  in  honesty  ;  we  must  make  conscience 
of  the  duties  of  the  second  table,  as  an 
ariiuinent  of  our  sincerity,  and  as  an  or- 
nament to  our  profession.  Oliserve  next. 
What  was  then,  and  is  now,  the  lot  and  por- 
tion of  good  men,  namely,  lo  be  evil  spoken 
of  as  evil-doeis :  fVhereas  they  speak 
evil  ofi/ou  as  evil-doers.  Christ  himself 
did  not  escape  tiie  scourge  of  Ihe  tongue ; 
he  was  charged  with  gluttony,  blasphemy, 
imposture,  with  having  a  devil,  and  with 
working  miracles  by  Die  power  ol  the  de- 
vil ;  and  it  is  sufficient  for  tiie  disciple  to 
be  as  his  master  was.  Yet  mark,  they 
speak  evil  of  you,  says  the  apostle,  as  evil- 
doers :  to  be  an  evil  doer  is  miserable,  but 
not  to  be  spoken  of  as  an  evil-doer.  Nemo 
?niser  sensu  alieno,  no  man  is  miserable  in 
another  man's  evil  opinion  of  him  :  a  bad 
report,  much  less  a  bad  opinion,  makes  no 
body  a  bad  man  ;  if  it  be  enough  to  cen- 
sure and  accuse,  who  can  be  innocent  ? 
Observe  again.  The  apostle  exhorts  these 
believing  Jews  to  a  conspicuous  fruitfulness 
in  good  works  :  That  ihei/  ma?/  by  your 
good  "works  -which  they  shall  behold  :  im- 
plying, that  Christianity  sets  men  to  work, 
(though  we  shall  never  be  saved  for  our 
works,  yet  without  working  we  can  never  be 
saved,)  and  that  good  works  may  and 
ought  to  be  so  done,  that  men  may  be- 
hold them  ;  though  we  must  not  do  good 
works  to  be  seen  of  men,  yet  we  ought  to 
do  good  works  that  may  be  seen  of  men, 
Matt.  v.  16.  how  else  can  men  be  patterns 
of  good  works,  as  they  are  required,  Tit. 
ii.  7,  if  their  good  works  be  not  conspi- 
cuous, and  exposed  to  the  world  ?  Observe 
lastly.  The  blessed  fruit  and  effect  of  good 
works  :  they  cause  such  as  behold  them  to 
glorify  God  in  the  day  of  visitation. 
This  may  be  understood  two  ways,  1. 
With  respect  to  believers  :  your  good 
works  will  cause  the  wicked  world  to  glo- 
rify God  in  the  day  of  your  visitation, 
that  is,  in  the  day  of  your  persecution 
and  affliction-,  though  they  afflict  and 
persecute  you,  vet  they  shall  glorify 
God  when  they  'behold  your  faith,  your 
patience,  your  constancy  in  and  un- 
der sufferings,  in  Ihe  day  of  your  visitation, 
2.  With  respect  to  the  wicked  :  and  so  the 
day  of  visitation  is  the  day  of  their  con- 
version ;  and  then  Ihe  exhortation  is,  to  be 
so  conspicuous  in  good  works,  that  their 
adversaries  may  praise  and  glorify  God, 
when  he  shall  visit  them  with  his  grace. 


16 


ST.  PETER. 


Chap.  II. 


and  draw  them  by  his  gospel,  to  believe  in 
his  Son  :  the  day  of  saving  conversion  is  a 
day  of  gracious  visitation. 

13  Submit  yourselves  to  every  or- 
dinance of  man  for  the  Lord's  sake  : 
whether  it  be  to  the  Kinq;,  as  su- 
preme ;  14  Or  unto  governors,  as 
unto  tliem  that  are  sent  by  him  for 
the  punishment  of  evil  doers,  and 
for  the  praise  of  them  that  do  well. 
15  For  so  is  the  will  of  God,  that 
with  well  doing  ye  may  put  to  silence 
the  ignorance  of  foolish  men  : 

Our  apostle  having  exhorted  them  in  ge- 
neral to  take  care  that  their  conversation  be 
honest  among  the  Genliies,  he  now  descends 
to  particular  duties,  which  he  advises  them 
to  be  very  exemplary  in  the  performance  of. 
And  the  first  is,  in  their  subjection  to  go- 
vernors and  government ;  submit  yourselves, 
says  he,  to  every  civil  ruler,  both  supreme 
and  subordinate.  Where  observe,  1.  How 
the  apostle  calls  magistracy  and  civil  govern- 
ment, though  originally  of  divine  institution, 
an  ordinance  of  man.  First,  As  to  the  end 
of  it,  it  being  appointed  and  ordained  for 
the  good  and  benefit  of  man.  Secondly, 
In  relierence  to  the  kind  of  it,  every  nation 
having  a  liberty  to  choose  what  kind  and 
form  of  government  human  prudence  shall 
direct  them  to,  as  most  agreeable  to,  and 
couiinodious  for,  the  people.  Observe,  2. 
The  quality  of  that  obedience  and  subjection 
which  is  to  be  given  unto  magistrates,  it 
muat  be  for  the  Lord's  5rt^e,  that  is,  in 
obedience  to  the  command  of  God,  and 
with  an  eye  at  the  honour  and  glory  of 
God.  Christianity  is  no  enemy  to  the  civil 
right  of  princes,  it  requires  subjection  for 
conscience,  Prov.  viii.  15.  Bt/  me,  says 
God,  kings  reign  :  some  read  it,  /or  w?e 
kings  reign  ;  both  are  true :  princes  then 
hold  not  their  crowns  either  from  the  pope 
or  from  the  people,  to  be  kicked  off  by  the 
one,  or  to  be  plucked  off  by  the  other,  at 
their  pleasure :  Submit,  yourselves,  says  our 
apostle,  to  every  ordinance  of  7n an  for  the 
Lord's  sake.  Observe,  3.  The  reasons  as- 
signed why  magistrates  should  be  thus  sub- 
jected and  submitted  to:  namely,  1.  Because 
thei/  are  sent  by  God  for  the  punishment 
of  evil-doers,  and  the  praise  of  them  that 
do  well :  the  magistrate's  office  is  to  punish 
evil-doers;  the  fear  of  the  magistrate's  sword 
awes  many  men  more  than  the  fear  of  God's 
hand.  If  some  men  were  not  gods  among 
men,  many  men   would  be  devils  among 


men  ;  there  would  be  no  living  among 
those  who  fear  not  the  invisible  God  in 
heaven,  if  there  were  not  some  visible  gods 
on  earth  to  fear.  2.  Because  God  will,  by  this 
their  subjection  given  to  magistrates  and  go 
vernors,  silence,  or,  as  the  word  signifies, 
put  a  muzzle  upon  the  mouth  of,  foolish  and 
unreasonable  men,  who  rage  against  his 
people,  as  if  they  were  enemies  to  order  and 
government:  by  this  kind  of  well-doing  in 
particular,  namely,  by  subjection  and  obe- 
dience to  rulers  in  the  Lord,  and  for  the 
Lord's  sake,  we  put  to  silence  the  foolish- 
ness of  wicked  men. 

16  As  free,  and  not  using  your 
liberty  for  a  cloak  of  maliciousness, 
but  as  the  servants  of  God. 

Here  our  apostle  answers  an  objection, 
which  he  foresaw  the  christian  Jews  ready 
to  make  against  this  duty  of  subjection, 
namely,  "  that  they  were  a  free  people,  as 
Jews,  and  ought  to  preserve  their  liberty, 
and  own  no  governors  that  were  not  of 
their  own  nation  ;  and  as  christians,  they 
looked  upon  themselves  as  Christ's  free- 
men :"  whereas  christian  liberty  exempts 
no  man  from  the  duty  of  civil  subjection  : 
the  liberty  Christ  has  purchased  for  believers 
is  a  freedom  from  sin  and  Satan,  from  sin- 
ful servitude  :  Christ  makes  all  his  subjects 
free,  but  it  is  with  a  freedom  from  spiritual 
bondage,  and  not  from  civil  subjection  ; 
consequently,  to  plead  our  christian  liberty 
in  bar  to  that  obedience  which  we  owe  our 
superiors  and  governors,  either  civil  or  ec- 
clesiastical, is  to  use  our  liberty  for  a  cloak 
of  maliciousness,  and  as  a  covering  for  that 
disobedience  which  is  hateful  to  God,  and 
injurious  to  mankind,  as  being  destructive 
of  order  and  government,  which  is  the 
beauty  and  the  bond  of  human  society. 

17  Honour  all  men.  Love  the 
brotherhood.  Fear  God.  Honour 
the  king. 

Here  are  four  very  important  duties  re- 
commended to  us  in  this  short  verse.  1. 
To  honour  all  men  :  no  man  is  to  be  de- 
spised by  us,  but  every  man  duly  respected 
according  to  his  place  and  station.  There  is 
a  common  honour,  and  a  tribute  of  civil  re- 
spect, payable  to  every  man  ;  though  some 
men  forfeit  it  by  acting  below  men  ;  a  vile 
person  is  contemptible,  though  great ;  bare 
greatness  is  no  guard  against  contempt ; 
but  tlie  rags  of  a  good  man  cannot  obscure 
his  worth,  nor  hinder  him  from  true  lionour 
in  the  hearts  and  from  the  tongues  of  wise 
men  :  honour  all  men,  but  especially  good 


Chap.  II. 


ST.  PEFER. 


717 


men.  2.  Love  the  brotherhood  ;  as  there 
is  general  respect  due  lo  all  men,  so  there  is 
a  special  love  due  to  the  bretiiren,  to  all  the 
saints,  of  what  nation  and  country  soever, 
of  what  estate  and  condition  soever,  high 
and  low,  rich  and  poor,  of  what  judgment 
and  opinion  soever;  therefore  the  apostle 
calls  upon  us  to  love  the  brotherhood,  the 
whole  fraternity  and  society  of  christians, 
by  what  unhappy  means  and  characters  of 
reproach  soever  distinguished  :  there  is  no 
belter  evidence  of  the  life  of  grace  in  our- 
selves, than  the  love  of  grace  in  another.  3. 
Fear  God ;  that  is,  live  in  a  religious  dread 
of  his  name,  as  a  glorious  God,  and  a  gra- 
cious Father ;  have  a  reverential  awe  and 
fear  of  his  majesty  immoveably  fixed  and 
implanted  in  your  souls ;  to  the  production 
of  which  a  double  apprehension  is  necessary, 
namely,  the  inconceivable  majesty  of  God, 
and  the  miserable  vileness  of  the  sinner.  4. 
Honour  the  king  :  this  duty  consists  in  re- 
verencing their  persons,  in  obeying  their 
lawful  commands,  in  a  cheerful  payment  of 
theirdues,  in  praying  affectionately  lor  them, 
and  in  praising  God  for  the  blessing  of 
their  government.  Nero,  the  worst  of  kings, 
and  the  persecutor  of  christians,  was  now  on 
the  thri)ne,  yet  the  command  is  express  to 
honour  him.  And  if  we  consider  the  words 
in  their  connexion  and  conjunction  one  with 
another,  Fear  God,  and  honour  the  king, 
we  learn.  That  religion  and  the  fear  of  God 
do  best  qualify  persons  to  be  good  subjects, 
this  is  the  true  and  steady  principle  ot  loy- 
alty; that  obedience  to  governors  that  is 
lasting,  is  for  conscience-sake  to  the  com- 
mand of  God:  where  there  is  no  fear  of 
God  in  the  heart,  there  will  be  no  regard  to 
the  command  of  God  in  the  life.  Lastly, 
These  words  may  be  considered,  as  in  their 
conjunction,  so  in  their  order  in  which  they 
stand  ;  first,  /en/"  God,  and  then  honour  the 
king :  intimating  that  the  fear  of  God  must 
be  the  rule  and  guide  of  our  subjection  unto 
governors ;  it  is  no  dispaiagement  to  our 
superiors  to  be  under  God,  and  so  to  be 
looked  upon  by  their  subjects ;  let  such  as 
pretend  to  fear  God,  show  it  by  being  loyal 
subjects ;  and  let  such  as  would  be  thought 
most  loyal  subjects,  evidence  it  by  their  aw- 
ful and  religious  fear  of  God. 

18  Servants,  be  subject  to  yotir 
masters  with  all  fear ;  not  only  to 
the  good  and  gentle,  but  also  to 
the  froward.  19  For  this  is  thank- 
worthy, if  a  man  for  conscience  to- 
ward   God    endure    grief,    suffering 


wrongfully.  '20  For  what  glory  is 
it,  if,  when  ye  be  buffeted  for  your 
faults,  ye  shall  take  it  patiently  ?  but 
if,  when  ye  do  well,  and  suffer /or 
it,  ye  take  it  patiently  :  this  is  ac- 
ceptable with  God. 

Observe  here,  1.  The  order  and  method 
of  our  apostle  in  the  exhortations  given  to 
christians  in  this  epistle:  he  first  excites 
them  to  the  general  practice  of  their  duty, 
and  to  be  holy  in  all  manner  of  conversa- 
tion, and  next  binds  upon  them  the  perfor- 
mance of  relative  and  particular  duties.  In 
the  foregoing  verses  he  insisted  upon  the 
duties  of  subjects  towards  magistrates  and 
governors ;  in  this  verse  he  propounds  the 
duty  of  servants  towards  their  masters.  Thus 
let  christian  servants  be  subject  to  their 
masters,  whether  christian  or  heathen,  giving 
due  reverence  and  respect,  not  only  to  such 
as  are  kind  and  gentle,  but  to  such  as  are 
froward  and  wratiiful.  Learn  hence,  That 
such  as  are  in  the  lowest  condition,  being 
servants,  yea,  the  meanest  of  servants,  may 
glorify  God  in  that  condition.  Learn,  2. 
That  servants,  to  the  end  that  they  may  glo- 
rify God  in  their  servile  condition,  must  be 
subject  to  their  masters  with  all  fear;  yea, 
even  to  wicked  and  froward  masters;  be- 
cause the  ground  of  their  obedience  is  the 
will  and  command  of  God,  which  binds 
them  to  their  duty  to  their  masters,  though 
their  masters  fail  and  fall  short  in  their  duty 
to  them.  Observe,  2.  The  several  arguments 
made  use  of  by  St.  Peter  to  enforce  this  duly 
upon  servants.  1.  This  is  highly  acceptable 
and  well-pleasing  unto  God,  and  will  pro- 
cure a  gracious  reward.  We  shall  certainly 
receive  a  glorious  reward  from  God  lor 
what  we  suffer  wrongfully  and  unjustly  from 
men.  This  is  thank-worthy,  and  this  is  ac- 
ceptable with  God.  2.  From  the  indecenc\' 
of  the  contrary  ;  because  it  is  no  virtue,  but 
a  just  punishment  for  evil-doers,  to  suffer  for 
their  evil  deeds.  Though  to  suffer  patiently 
when  we  suffer  justly  is  praise-woilhy,  yet 
not  comparable  with  the  praise  of  suffering 
patiently  when  we  suffer  unjustly.  To  do 
well,  and  then  to  suffer  patiently,  as  for  ill 
doing,  will  meet  with  a  gracious,  yea,  with  a 
glorious  reward.  What  glory  is  it,  if,  when 
ye  be  buffeted  for  your  faults, ye  shall  take 
it  patiently  ?  But  if -when  ye  do  well, 
and  suffer  for  it,  ye  take  it  patiently  ; 
this  is  acceptable  -with  God. 

21  For  even  hereunto  were  ye 
called  :  because  Christ  also  suffered 


718 


ST.   PETER. 


Chap.  ir. 


for  us,  leaving  us  an  example,  that 
ye  should  follow  his  steps  : 

Observe  here,  two  farther  arguments  to 
excite  and  move  christians  to  patience  under 
unjust  sufferings.  1.  Hereunto,  says  tiie 
apostle,  were  ye  called,  that  is,  by  ycur 
protession  ot  Christianity  :  reujion  obliges 
you  to  suffer,  and  to  suffer  with  patience; 
you  must  bear  the  cross,  before  you  wear 
the  crown  ;  to  this  you  are  called,  and  with 
this  you  liave  been  acquainied.  2.  You 
should  not  think  much  to  suffer  patienlly, 
when  you  suffer  unjustly,  because  Clirist, 
your  captain  and  guide,  did  so  before  you  ; 
he  was  tlie  most  meek  and  patient  endurer 
that  ever  was,  of  the  greatest  and  most 
wrongful  sufferings  that  ever  were.  Note 
here.  That  although  the  example  of  our 
Saviour  be  here  propounded  to  us  with  a 
special  regard  to  the  particular  virtue  of 
patience  under  unjust  sufferings,  yet  ought 
it  to  be  extended  to  all  graces  and  duties, 
and  improved  as  a  pattern  for  the  love  and 
practice  of  universal  holiness:  Leaving  us 
an  example,  that  i/e  should  follow  his  steps. 
The  practice  and  example  of  the  holy  Jesus, 
in  all  the  ordinary  acts  of  his  obedience, 
ought  to  be  propounded  by  all  his  disciples 
and  followers  as  the  grand  pattern  of  our 
imitation  ;  it  being  a  safe  and  unerring  ex- 
ample, an  easy  familiar  example,  a  power- 
ful and  encouraging  example,  and  the  most 
instructive  and  universal  example  that  ever 
was  given  to  the  world,  being  a  most  abso- 
lute and  perfect  pattern  of  holiness. 

22  Who  did  no  sin,  neither  was 
guile  found  in  his  mouth  :  23  Who, 
when  he  was  reviled,  reviled  not 
again  ;  when  he  suffered,  he  threat- 
ened not ;  but  committed  himself  to 
him  that  judgeth  righteously  :  24 
Who  his  own  self  bare  our  sins  in  his 
own  body  on  the  tree,  that  we,  being 
dead  to  sins,  should  live  unto  righte- 
ousness :  by  whose  stripes  ye  were 
healed. 

Our  apostle  proceeds  to  represent  and  re- 
commend our  Lord  Jesus  Christ  as  the  mir- 
ror and  perfect  pattern  of  patience  under  the 
sharpest  sufferings ;  he  acquaints  us,  1, 
With  his  pure  and  spotless  innocency  ;  he 
did  no  sin,  therefore  could  not  suffer  for 
doing  evil ;  jio  guile  was  found  in  his 
mouth,  neither  in  his  expressions,  nor  in  his 
actions ;  he  never  did  ill  either  in  word  or 


deed,  but  was  a  perfect  pattern  of  unblam- 
able holiness.  Next,  our  apostle  recom- 
mends to  us  his  invincible  patience  under  all 
his  sufferings,  felling  us,  that  although 
Christ  was  most  shamefully  reviled,  having 
the  dirt  of  a  thousand  scandals,  slanders,  re- 
proaches, and  blasphemies,  cast  upon  him, 
yet  he  reviled  not  again,  not  giving  them 
one  ill  word  for  all.  And  when  he  suffer- 
ed all  manner  of  injuries  and  indignities  at 
once,  being  buffeted,  spit  upon,  crowned 
with  thorns,  and  crucified,  though  he  had 
power  sufficient  to  look  them  into  nothing, 
to  frown  them  into  hell,  yet  he  threatened 
them  not  with  the  least  revenge,  but  prayed 
for  his  murderers,  and  commilted  Ins  cause 
to  a  just  and  righteous  God  :  He  threaten- 
ed not,  hut  committed  himself  to  him  that 
judgeth  righteouslij.  Blessed  Jesus !  help 
us  to  imitate  thy  patience  under  sufferings 
and  reproaches,  and  never  let  us  be  found 
rendering  to  any  evil  for  evil,  or  railing 
for  railing,  but  contrariwise,  blessing  for 
cursing,  courtesies  for  injuries,  affability 
for  affronts ;  let  us  at  no  time  be  over- 
come of  evil,  but  labour  at  all  times  to  over- 
come evil  with  good.  Note,  lastly.  How 
our  apostle  takes  notice,  that  the  sufferings 
of  Christ  were  not  only  exemplary,  but 
satisfactory  ;  he  did  not  only  suffer  patient- 
ly, but  meritoriously  ;  He  his  own  self  bare 
our  sins  in  his  own  body  upon  the  tree. 
Note  here,  1.  What  was  borne,  our  sin, 
that  is,  the  guilt  and  punishment  of  our  sin. 
2.  Who  bare  it,  Christ  his  own  self.  This 
imports,  1.  The  singularity  of  his  sufferings, 
he  had  no  partner  or  sharer  with  him  in 
what  he  bare,  he  trod  the  wine-press  alone. 
2.  The  sufficiency  of  his  sufferings  he  him- 
self hd^xe  our  sins;  he  who  was  God-man, 
the  Lamb  of  God,  and  as  such  took  away 
the  sin  of  the  world.  3.  How  he  bare  it, 
in  his  own  body  upon  the  tree :  that  is,  in 
his  human  nature  upon  the  cross.  Christ 
suffered  in  his  soul  as  well  as  in  his  body, 
and  both  were  satisfactory  to  divine  justice, 
but  his  bodily  sufferings  are  only  mentioned, 
because  these  were  most  visible.  4.  The 
great  ends  of  his  sufferings,  namely,  expi- 
ation of  sin,  and  mortification  of  sin  ;  our 
sins  were  expiated  on  the  tree  by  Christ's 
suffering  for  us  in  his  own  body  ;  and  by 
his  death  he  also  purchased  virtue  for  mor- 
tifying sin  in  us,  and  for  quickening  us  unto 
holiness  of  life,  that,  as  he  died  for  sin,  we 
should  die  unto  sin  ;  and  as  he  rose  again 
and  revived,  never  to  die  more,  so  should  we, 
being  dead  unto  sin,  live  no  longer  therein : 
He  himself  bare  our  sins  in  his  own  body 


Chap.  III. 


I  ST.  PETER. 


719 


upon  the  tree,  that  we,  being  dead  to  sin, 
should  live  unto  righteousness,  by  -whose 
stripes,  that  is,  by  whose  expiatory  suffer- 
ings, we  arc  healed:  the  wounds  made  m 
our  souls  l)y  the  guilt  and  power  ol  sin,  are 
mercifully  and  menlonously  heali-d  ;  the 
guilt  ot  sin  is  pardoned,! he  power  of  sin  sub- 
dued, and  all  the  invaluable  truiis  and  be- 
nefits ol  the  Rudeemer's  death  obtained. 
Thanks  be  to  God  lor  Jesus  Christ. 

25  For  ye  were  as  sheep  goings 
astray  ;  but  are  now  returned  unto 
the  Shepherd  and  Bishop  of  your 
souls. 

Observe  here,  1.  The  state  and  condition 
in  which  both  Jews  and  Gentiles  were  found 
before  their  conversion  to  Christianity  ;  they 
were  like  sheep  going  astray  and  lost ;  wan- 
dering in  the  ways  of  sin  and  unbelief,  to 
their  threatened  ruin  and  destruction.  Ob- 
serve, 2.  The  tender  care  of  Christ,  that 
great  and  good  shepherd,  in  bringing  home 
these  lost  sheep  upon  his  shoulders,  Isa.  xl. 
11.  into  his  fold  the  church  ;  Ye  are  now 
returned  to  the  Shcpherd,\o  him  that  will 
feed  you  in  green  pastures,  and  preserve 
you  to  his  heavenly  kingdom.  The  Shep- 
herd gives  life  to  his  sheep,  and  also  lays 
down  his  life  for  his  sheep.  Observe,  3. 
The  additional  title  given  to  Christ,  he  is 
styled  the  Bishop  of  our  souls :  he  that 
with  tenderness,  care,  and  diligence,  doth 
inspect  and  visit  all  his  charge;  he  is  the 
universal  Bishop,  the  Bishop  of  bishops,  who 
has  the  charge  of  all  the  flocks,  and  of  the 
shepherds  too,  and  to  whom  all  bishops  and 
shepherds  must  become  accountable.  God 
Almighty  give  them  all  such  grace  to  be 
faithful,  such  wisdom  to  be  prudent,  that 
love  to  himself,  that  zeal  for  Christ,  that 
tenderness  for  souls,  such  meekness  and  hu- 
mility, such  patience  and  charity,  such  mor- 
tification and  self-denial,  as  become  persons 
of  their  holy  character  and  profession;  al- 
ways remembering,  that  the  salvation  of 
one  precious  soul,  for  which  the  great  Shep- 
herd died,  is  infinitely  worth  the  most  in- 
defatigable labours  of  their  whole  lives : 
that,  when  the  chief  Shepherd  shall  appear, 
they  may  receive  a  crown  of  glory  that 
fadeth  not  away.     Amen. 

CHAP.  III. 

T  IKEWISE,  ye  wives,  he  in  sub- 
jection to  your  own  husbands  ; 
that  if  any  obey  not  the  word,  they 


also  may  without  the  word  be  won 
by  tlie  conversation  of  the  wives; 
2  Willie  they  behold  your  chaste 
conversation  coupled  with  fear. 

Our  apostle  having,  in  the  foregoing 
chapter,  entered  upon  an  exhortation  to  the 
practice  of  relative  duties,  particularly  of 
subjects  towards  their  rulers,  and  ot  servants 
towards  their  masters,  he  continues  here  his 
exhortation  to  hu'^bands  and  wives  in  the 
former  part  of  this  chapter,  l)tginning  first 
with  the  wives'  duty,  (as  did  St.  Paul  in  all 
his  epistles,)  because  their  duty  ot  subjec- 
tion is  the  most  hard  and  difficult  duty  : 
Lilcewise,  ye  wives,  be  in  sitl)j<clioii  to 
your  own  husbands.  Observe  here,  1.  The 
duty  enjoined,  subjection  ;  that  is,  a  loving 
and  delightlul  obedience  to  the  husband, 
owning  of  and  submitting  to,  his  authority, 
in  compliance  with  the  command  of  God. 
Observe,  2.  The  persons  trom  whom  and 
to  whom  this  sut)jection  is  due  :  from  every 
wife  to  her  own  husband,  believer  or  un- 
believer, christian  or  infidel  ;  it  is  not  law- 
ful, upon  any  pretence  whatever,  for  the 
wife  to  castoiithis  duty,  which  by  the  law 
of  her  creation,  and  the  express  command 
of  God,  is  bound  upon  her.  Observe,  3. 
One  special  reason  assigned  why  sucii  wives 
as  have  unbelieving,  wicked,  and  uncon- 
verted husbands,  should  take  particular  care 
to  express  that  fear  and  reverence  towards 
God,  subjection  and  obedience,  that  ciias- 
tity  and  conjugal  affection  towards  their 
husbands,  which  the  word  of  God  calls  for; 
namely,  that  such  husbands  as  obey  not  the 
word,  may  without  the  word  (preached) 
be  won  to  the  faith,  by  observing  tlie  effi- 
cacy and  power  of  the  word  in  the  conver- 
sation of  the  wives.  Learn  hence,  Ttiat  the 
wives'  holy  and  humble,  pious  and  prudent, 
meek  and  patient,  chaste  and  unsuspected 
conversation  before  God  and  the  world, 
does  recommend  not  only  their  persons  to 
the  love  and  esteem  of  their  husbands,  but 
also  their  faith  and  holy  religion,  (which 
produces  such  good  fruits,)  to  their  appro- 
bation and  choice:  If  any  obey  not  the 
word,  they  mm/  without  the  word  be  won 
by  the  conversation  of  the  wives. 

3  Whose  adorning,  let  it  not  be 
that  outward  adorning  of  plaiting 
the  hair,  and  of  wearing  of  gold,  or 
of  putting  on  of  apparel  :  4  But 
let  it  be  the  hidden  man  of  the  heart, 
in   that    which    is    not   corruptible. 


720 


I  ST.  PETER. 


Chap.  III< 


even  the  ornament  of  a  meek  and 
quiet  spirit,  which  is  in  the  sight  of 
God  of  great  price. 

Our  apostle's  next  advice,  here  given  to 
wives,  is  concerning  their  altire  ;  this  is  laid 
down,  first,  negatively,  what  it  should  not 
be,  not  an  outward  adorning,  attended  with 
great  curiosity  and  exactness  in  dressing  the 
body  with  plaited  hair,  gold  chains,  gay 
and  gaudy  apparel,  and  such  like.  Where 
note.  That  plaited  hair,  gold  chains,  and 
costly  attire,  were  then  the  attire  of  lewd 
women;  whores  only  or  chiefly  were  so 
decked  and  adorned,  and  therefore  were 
absolutely  forbidden  to  the  christian  wo- 
men by  our  apostle  :  but  when  such  attire 
ceases  to  be  a  mark  of  such  distinction,  it 
may  be  worn  by  christian  women,  pro- 
vided it  be  done  without  pride,  and  without 
too  great  expense  both  of  time  and  trea- 
sure :  always  remembering  that  gravity  in 
apparel,  and  wearing  such  a  dress  as  is  soon 
put  on,  is  most  honourable  and  best  becom- 
ing christian  women.  "  I  had  rather,  says 
one,  go  like  the  wild  Indians,  than  have 
those  thousands  of  hours  to  answer  for, 
which  some  have  spent  between  the  glass 
and  the  comb."  Observe  here.  That  this 
text  doth  not  absolutely  forbid  the  wearing 
of  ornaments  or  costly  apparel  by  such  per- 
sons whose  quality  will  answer  it,  but  only 
forbids  pride  and  vanity,  affectation  and 
ostentation,  in  the  wearing  of  them  ;  it  is 
not  only  lawful  to  cover  the  body,  but  to 
adorn  the  body  ;  Abraham  had  never  sent 
ear-rings  and  bracelets  to  Rebekah,  had 
they  been  sinful  in  their  use  :  to  wear 
such  things  beyond  our  purse  and  place, 
and  to  make  ourselves  or  others  poor  by 
making  ourselves  fine,  is  very  sinful,  but 
otherwise,  lawful.  Observe  next, Ourapos- 
tle's  affirmative  precept  for  the  woman's 
adorning,  with  the  reasons  of  it,  verse  4. 
But  let  it  be  the  hidden  man  of  the 
heart,  <^c.  Where  note,  1.  What  must 
be  apparelled  and  adorned,  the  hidden 
man  of  the  heart ;  that  is,  the  soul,  which 
wants  both  covering  and  adorning  as  well 
as  the  body,  sin  having  made  both  naked 
to  their  shame.  Note,  2.  With  what  the 
hidden  man  of  the  heart  must  be  apparel- 
led  ;  not  with  fine  clothes,  they  will  not 
.  cover  a  naked  soul,  but  with  the  sanctify- 
ing graces  of  the  Spirit  of  God,  with  hu- 
mihty  and  meekness,  with  piety  and  pru- 
dence, which  ornaments  will  never  wax 
old,  nor  grow  out  of  fashion,  as  others  do, 
and  are  also  of  precious  esteem  with  God 


himself,  they  are  in  the  sight  of  Qod  of 
great  price  ;  these  virtues  are  rn  themselves, 
and  render  the  possessors  of  the.n,  truly 
valuable  in  the  sight  and  esteem  of  God. 
Upon  the  whole,  then,  it  evidently  appears, 
that  the  negation  here  is  not  absolute,  but 
comparative  :  as  if  the  apostle  had  said, 
•'  God  will  have  the  hidden  man  of  your 
heart  adorned  with  grace,  and  delights  more 
to  see  that,  than  your  bodies  adorned  with 
precious  jewels  and  costly  apparel  ;  and 
accordingly,  if  women  affect  finery,  and 
would  appear  beautiful,  let  them  choose  the 
best  ornaments,  those  of  the  mind  and  heart, 
which  will  attract  the  eye  of  God  towards 
them,  rather  than  those  external  ones, 
which  serve  only  to  draw  man's  eye  to  an 
admiration  of  them." 

5  For  after  this  manner  in  the 
old  time,  the  holy  women  also,  who 
trusted  in  God,  adorned  themselves, 
being  in  subjection  unto  their  own 
husbands  ;  6  Even  as  Sarah  obey- 
ed Abraham,  calling  him  lord  ; 
whose  daughters  ye  are,  as  long  as 
ye  do  well,  and  are  not  afraid  with 
any  amazement. 

Our  apostle  in  these  two  verses  enforces 
the  exhortation  and  advice  given  to  women 
in  the  foregoing  verses,  namely,  to  altire 
themselves  with  outward  modesty  and  in- 
ward meekness,  by  a  twofold  argument : 
1.  From  the  example  of  holy  women  in 
general  under  the  Old  Testament,  whose 
praise  is  in  the  scripture,  not  for  the  exter- 
nal adorning  of  the  body,  but  for  their  af- 
fiance and  trust  in  God,  and  their  subjec- 
tion paid  to  their  own  husbands.  Here 
note,  1.  That  holiness,  or  the  duties  of  the 
first  table,  are  required  of  women  as  well 
as  of  men  :  and  God  accepts  holiness  in 
them  as  well  as  in  men.  The  holy  women. 
Note,  2.  That  all  holy  women  of  old  did, 
and  always  ought  to,  make  conscience  of 
their  duty  to  their  husbands,  particularly 
of  subjection,  that  so  good  example  may  be 
given  by  them,  and  taken  from  them,  for 
others  to  do  the  like:  the  virtue  of  good 
example  is  lasting,  it  may  do  good  many 
years  after  the  example  is  given  ;  the  ex- 
ample of  these  holy  women  had  a  fresh 
power  to  do  good  many  thousand  years 
after  it  was  given,  and  will  still  have  to 
the  world's  end.  1.  Another  argument  is 
taken  from  the  example  of  Sarah,  who 
meekly  obeyed  Abraham,  acknowledging 


Chap.  Iir. 


I  ST.  PETER. 


72  J 


him  to  be  lier  lord ;  the  daughters  of  whose 
faitli,  and  (he  lieirs  of  whose  blessing,  such 
wives  will  appear  and  prove  Ihemseives  to 
be,  who  do  as  Sarah  did,  not  su^fcrin^  them- 
selves by  any  fears  or  terrors  to  be  diverted 
from,  nor  by  any  fits  of  passion  and  grief 
to  be  disturbed  m,  the  performance  of  that 
duly  which  God  requires,  and  the  husband 
expects  :  Even  as  Sarah  obci/ed  Abra- 
havi,  calling  liivi  lord.  Observe  here,  1. 
That  the  laithful  practice  and  conscientious 
discharge  of  domestic  and  relative  duties, 
is  much  taken  notice  of  by  God,  and  had 
in  reiueiubrance  with  him,  particularly  the 
wife's  duty*  faithhiliy  discharged  to  the  fro- 
ward  husband,  is  and  shall  be  had  in  ever- 
lasting remembrance  with  God.  Observe, 
2.  That  the  same  duty  and  reverence,  the 
same  sui)jection  and  obedience,  which  Sa- 
rah gave  to  Abraham,  is  due  and  payable 
to  every  husband,  else  the  apostle's  argu- 
ment is  of  no  force.  Some  might  say, 
Abraham  was  a  great  man.  A/isw.  True, 
but  Sarali  obeyed  him  as  her  husband,  as 
well  as  wives  ought  to  do,  because  the 
command  of  God  requires  honour  and  re- 
verence to  be  given  to  all  husbands,  as  hus- 
bands. Observe,  lastly,  With  what  great 
and  wonderful  goodness  and  clemency  the 
Lord  is  pleased  to  overlook  the  failings  and 
infirmities  of  his  upright  servants  ;  we  find 
in  Sarah's  story.  Gen.  xviii.  that  she  spake 
very  unhandsomely,  and  laughed  indecent- 
Ij^,  when  the  angel  came  and  tofd  her  she 
should  have  a  son  ;  but  all  that  is  passed 
by  in  silence,  and  that  one  good  word  she 
gave  her  husband,  calling  him  lord,  is  men- 
tioned hereby  St.  Peter  to  her  eternal  ho- 
nour. The  Lord  has  a  gracious  respect  to 
a  httle  pure  gold,  though  mingled  with 
much  dross,  and  in  a  great  heap  of  sin  :  if 
he  can  espy,  he  will  accept  of  a  little  spark 
of  true  grace.  O  Lord  !  thou  wilt  not 
bring  our  infirmities  and  slips  to  account 
against  us,  nor  rigidly  reckon  with  us  for 
the  same,  if  our  hearts  be  upright  with 
thee :  make  us  then  sound  in  thy  statutes, 
that  we  may  not  be  ashamed. 

7  Likewise,  ye  husbands,  dwell 
with  them  according  to  knowledge, 
giving  honour  unto  the  wife,  as  unto 
the  weaker  vessel,  and  as  being  heirs 
together  of  the  grace  of  life  ;  that 
your  prayers  be  not  hindered. 

Next  our  apostle  proceeds  to  direct  and 
exhort  husbands  to  the  practice  of  their  re- 


spective duties ;  the  general  and  compre- 
hensive duty  of  the  husband  here  mention- 
ed is  cohabitation,  under  which  all  matri- 
monial duties  are  contained  :  Dwell  -with 
your  wives  according  to  knowledge,  that 
is,  as  becomes  wise  and  understanding  men, 
that  will  understand  their  duty,  and,  as  the 
rule  of  Christianity  directs,  giving  just  ho- 
nour and  due  respect  unto  them,  and  exer- 
cising great  tenderness  towards  them. 
Next  observe,  The  reasons  subjoined  to 
enforce  this  duly  upon  husbands:  1.  Be- 
cause wives  are  the  weaker  vessels,  subject 
to  infirmities,  and  more  liable  to  contempt ; 
therefore  their  husbands  should  contribute 
their  wisdom  and  authority  to  support 
their  honoiwr,  and  preserve  them  from  be- 
ing despised  either  by  children  or  servants. 
2.  Because  wives  are  not  only  co-partners 
with  their  liusbands  in  their  temporal  good 
things,  but  also  co-heirs  of  saving  grace 
with  them,  heirs  together  of  the  grace  of 
life.  .3.  Because  otherwise  their  prayers, 
one  with,  and  one  for,  another,  would  be 
obstructed  and  disturbed ;  That  your  pray- 
ers be  not  hindered.  Note  here.  That  all 
sinful  walking  in  general,  but  discord  and 
discontent  between  husband  and  wife  in 
particular,  doth  exceedingly  hinder  prayer : 
it  oftentimes  hinders  from  the  very  act  of 
prayer,  that  the  duty  is  laid  aside  ;  it  flats 
and  deads  our  spirits,  and  straitens  our 
hearts  in  prayer,  and  it  hinders  the  effect, 
fruit,  and  success,  of  our  prayers  ;  it  makes 
persons  in  that  condition,  that  they  have 
no  heart  to  come  before  God,  nor  care  to 
lift  up  their  faces  to  him.  From  the  whole 
learn.  That  it  ought  to  be  the  mutual  care 
of  married  couples  so  to  order  all  their  car- 
riage towards  each  other,  that  in  their 
houses  they  hinder  not  any  holy  duties;  to 
hinder  the  practice  of  religion  is  repugnant 
to  the  great  ends  of  this  relation  ;  some 
hinder  by  their  wickedness,  others  by  their 
discontent  and  frowardness ;  take  we  care 
that  neither  the  husband's  nor  wife's  heart 
be  deadened,  nor  their  heat  damped  to  holy 
duties,  by  either  of  their  sinful  or  froward 
behaviour  ;  that  family  will  be  liitle  in 
praying  that  is  much  in  squabbling  and 
contending  one  with  another. 

8  Finally,  be  ye  all  of  one  mind, 
having  compassion  one  of  another  : 
love  as  brethren,  be  pitiful,  be  cour- 
teous ;  0  Not  renrlering  evil  for 
evil,  or  railing  for  railing  :  but  con- 
trariwise blessing  ;  knowing   that  ve 


722 


ST.  PETER.  Chap.  IIL 


are  thereunto  called,  that  je  should 
inherit  a  blessing,  10  For  he  that 
will  love  life,  and  see  good  daNS, 
lot  him  refrain  his  tongue  from  evil, 
and  his  lips  that  they  speak  no  guile  : 
11  Let  him  eschew  evil,  and  do 
good  ;  let  him  seek  peace,  and  en- 
sue it.  12  For  the  eyes  of  the  Lord 
are  over  the  righteous,  and  his  ears 
are  open  unto  tiieir  prayers  :  but 
the  face  of  the  Lord  is  against  them 
that  do  evil.  13  And  who  is  he 
that  will  harm  you,  if  ye  be  followers 
of  that  which  is  good  ? 

Our  apostle  having  finished  his  exhorta- 
tion lo  relative  duties,  namely,  of  hus- 
bands and  wives,  masters  and  servants, 
magistrates  and  subjects,  he  now  enters 
upf)n  another  subject,  namely,  that  of  suf- 
ferings, showing  us  a  prudential  way  and 
manner  how  lo  avoid  sufferings,  that  they 
may  not  come  upon  us  ;  and  next  how  to 
avoid  impatience  under  sufferings,  if  it  be  the 
will  of  God  that  they  do  come  upon  us. 
The  former  of  these  is  spoken  to  in  the  verses 
now  before  us,  in  which  he  exhorts  us  lo  the 
practice  of  those  virtues  which  are  apt  lo  re- 
concile, and  gain  the  affections  of  men  to- 
wards us,  particularly  he  exhorts  to  unity 
and  concord.  Be  all  of  one  inind;  to 
sympathize  one  with  another  in  and  under 
sufferings,  and  to  bear  with  one  another's  in- 
firmities, to  be  courteous  towards  all,  sweet 
and  affable  in  our  demeanour,  provided  our 
courtesy  be  neither  a  snare  to  ourselves, 
nor  an  encouragement  to  others  in  their 
sins,  abstaining  from  all  injuries  and  pro- 
vocations, from  all  revenge  both  in  act  and 
in  desire,  not  reviling  them  that  rail  at  us, 
but  giving  good  words  for  bad  ones,  /or  -we 
arehereunio  called,  that  we  should  inherit 
a  blessing  ;  that  is,  Christ  by  his  gospel 
hath  called,  and  by  his  example  encouraged, 
us  thus  to  do,  that  we  may  be  blessed. 
Next  observe.  That  to  encourage  us  to  the 
perpetual  practice  of  these  virtues,  our  apos- 
tle assures  us,  that  thereby  we  should  most 
effectually  consult  the  safety  and  comfort  of 
our  lives  :  For  he  that  loveth  life,  that  is, 
quietness  and  peace,  which  is  the  comfort 
of  life,  the  likeliest  way  to  obtain  it,  is,  to 
keep  his  tongue  from  speaking  evil  of 
others,  and  his  lips  from  uttering  falsehood 
and  deceit ;  plainly  intimating,  that  it  is 
men's  unbridled  tongues  which  bring  most 
of  their  troubles  upon  them.  He  advises 
tilso  to  eschew  evil,  to  avoid  and  to  abhor 


every  thing  that  is  vile  and  sinful  ;  and  to 
do  good,  that  is,  all  the  good  we  can,  to 
all  men  ;  to  seek  peace,  and  ensue  it, 
that  is,  to  depart  sometimes  from  our  own 
right  to  obtain  peace,  and  to  follow  hard 
after  it,  though  it  f^ies  before  us.  And  far- 
ther our  apostle  assures  us,  that  this  inno- 
cency  of  conversation  is  not  only  the  way 
to  gam  the  friendsiiip  of  man,  but  to  obtain 
the  favour  of  God,  and  to  eiifjage  his  pro- 
vidence for  our  protection  :  Vor  the  eyes 
of  the  Lord  are  upon  the  righteous,  and 
his  cars  are  open  to  their  cry  :  as  if  he 
had  said,  "  The  eye  of  God's  special  care 
will  be  continually  watching  over  you  for 
good,  to  save  you  from  unreasonable  men, 
and  lie  will  hear  your  prayers  and  all  your 
distresses  ;  and  the  face  of  the  Lo?'d,  his 
angry  countenance,  will  be  against  them 
that  wrong  you  and  do  evil  lo  you,  to  re- 
turn it  upon  their  own  heads."  So  that 
liie  sum  of  all  is,  that  an  innocent  and 
harmless,  a  quiet,  peaceable,  and  obliging 
deportment,  doth  naturally  fend  to  preserve 
us  from  evil,  and  from  evil  men  ;  jfor  who 
is  he  that  can  be  so  unnatural  and  un- 
grateful as  to  ha>-m  us,  if  we  he  followers 
of  that  which  is  good  ?  liiat  is,  if  we  be 
civil  and  obliging  to  them,  they  cannot 
find  in  their  hearts  to  be  injurious  and  un- 
kind to  us.  Who  is  he  that  will  harm 
you,  if  ye  be  followers  of  that  which  is 
good  ?  Here  note.  That  the  apostle  doth  not 
absolutely  say  none  will  harm  us,  but  iie 
speaks  of  it  as  so  very  unreasonable  and 
improbable  a  thing,  that  we  may  presume 
it  will  not  ordinarily  and  often  happen  : 
not  but  that  good  men  are  obnoxious  to 
harm  :  the  most  unblemished  and  shining 
virtue  will  not  at  all  times  and  in  ail  cases 
be  exempt  from  injury  and  ill-treatment  ; 
but  {hp.  following  of  that  which  is  good 
doth  in  its  nature  tend  to  secure  us  from  the 
malice  and  mischief  of  men,  and  very  fre- 
quently does  if,  and  is  the  best  and  most  ef- 
fectual means  in  order  to  it ;  he  must  love 
mischief  for  mischief's  sake,  that  will  be 
mischievous  to  him  who  never  offered  him 
any  occasion,  or  gave  him  any  provocation  : 
therefore  let  us  never  be  weary  of  well- 
doing, seeing  doing  good  to  men  is  ordi- 
narily a  security  against  injuries  from  men, 
by  recommending  us  to  the  favour  and 
protection  of  God,  and  to  the  esteem  and 
good-will  of  mankind ;  none  shall  harm 
them  that  do  good,  for  M  harms shM  tend 
to  their  goQd. 

14  But  and  if  ye  suffer  for  right- 
eousness' sake,  happy  are  ye  ;    and 


Chap.  III. 


I  ST.  PETEll. 


'23 


be  not  afraid  of  their  terror,  neither 
be  troubled  ; 

As  if  the  apostle  had  said,  "  Though  fol- 
lowing that  which  is  good  be,  generally 
speaking,  a  sure  and  certain  way  <o  keep  you 
(rom  harm,  yet  should  it  so  happen,  that 
notwithstanding  all  your  piety  and  pru- 
dence, you  should  sutler  for  well-doing,  ye 
are  happy,  and  not  miserable;  thcrdore  be 
not  afraid  of  their  terrors  and  threalenings, 
neither  be  ye  tioubled  for  what  they  can  in- 
flict upon  you."  Note  hence,  1.  That  to 
suffer  affliction  and  persecution  for  righte- 
ousness' sake,  doth  not  hinder,  but  further 
our  happiness;  Ift/e  suffer  for  righteous- 
ness' sake,  happy  are  ye,  for  so  suffered 
your  Saviour  that  went  before  you.  Note, 
2.  That  when  God  calls  us  forth  to  suffer 
for  righteousness'  sake,  we  must  fortify  our- 
selves against  all  fear :  no  terrors  must  trou- 
ble us,  no  apprehended  dangers  or  difficul- 
ties must  dismay  us  :  Be  not  afraid  of  their 
terror,  neither  be  troubled. 

15  But  sanctify  the  Lord  God  in 
your  hearts  ; — 

This  phrase  in  scripture  imports,  l.A 
firm  belief  of  God's  almighty  power,  that 
he  can  protect  from  sufferings ;  and  a  full 
affiance  in  his  goodness  and  providence, 
that  he  will  do  it,  if  it  be  good  for  us.  2. 
It  is  from  the  heart  to  own  and  believe  the 
truth  of  all  that  God  delivers  in  his  word  by 
way  of  promise  to  his  people,  and  by  way 
of  threatening  to  their  enemies,  that  his  eyes 
are  over  the  righteous,  and  his  face 
against  them  that  do  evil.  3.  To  sanctify 
the  Lord  God  in  our  hearts,  is  always  to 
maintain  upon  our  minds  such  an  holy  fear 
and  awful  reverence  of  God,  as  will  effec- 
tually prevail  upon  us  to  dread  more  the 
displeasure  of  God,  than  any  thing  we  can 
suffer  at  the  hand  of  man.  Learn  hence, 
\.  That  when  sufferings  are  approaching 
we  ought  to  strengthen  our  hearts  against 
all  fears  of  suffering,  by  putting  our  trust  in 
God.  2.  That  by  this  trust  and  confidence 
in  God  in  a  suffering  hour,  we  do  eminent- 
ly sanctify  the  Lord  God  in  our  hearts,  Isa. 
viii.  13.  Sanctify  the  Lord  of  hosts  him- 
self, and  let  him  be  your  fear  and  your 
dread. 

— And  be  ready  always  to  give  an 
answer  to  every  man  that  asketh  you 
a  reason  of  the  hope  that  is  in  you, 
with  meekness  and  fear  : 


As  if  the  apostle  had  said,  "  If  you  be 
christians  indeed,  you  are  not  wilhout  hope, 
an  hope  of  everlasting  bliss  and  happiness, 
which  will  infinitely  recompense  you  here- 
after for  all  the  hard  things  which  you  suffer 
for  the  sake  of  Christianity  here;  and  foras- 
much as  this  your  hope  is  not  a  vain  and 
groundless  expectation,  but  a  rational  hope, 
be  always  ready  to  render  a  reason  of  that 
hope  that  is  in  you,  xi'ith  meclauss  and 
fear.  Learn  hence,  L  That  the  christian's 
hope  is  a  rational  hope,  he  has  a  reason  to 
hope  for  what  he  hopes,  his  hope  is  ^vell- 
grounded  upon  the  promise  of  God,  upon 
the  purchase  of  Christ,  and  upon  the  ope- 
rations of  the  Holy  Spirit,  quickening  him 
by  its  renovation,  leading  him  by  its  manu- 
duction,  actuating  him  by  its  influence,  ani- 
mating him  in  devotions  by  its  assistances, 
by  being  the  author  of  ail  that  grace  that  is 
in  him,  and  of  all  that  good  that  is  done  by 
him.  Learn,  2,  That  it  is  a  christian's  duty 
to  be  always  ready  to  render  a  reason  of  this 
his  hope,  when  the  glory  of  God,  the  hon- 
our of  religion,  and  the  good  of  others,  do 
require  if.  Learn,  3.  That  this  must  not  be 
done  with  vanity  and  ostentation,  but  with 
meekness  and  fear :  Be  always  ready  to 
render  a  reason  of  the  hope  that  is  in  you 
with  meekness  and  fear. 

16  Having  a  good  conscience ; 
that,  whereas  they  speak  evil  of  you, 
as  of  evil-doers,  they  may  be  ashamed 
that  falsely  accuse  your  good  conver- 
sation in  Christ.  17  For  it  is  better, 
if  the  will  of  God  be  so,  that  ye 
suffer  for  well-doing  than  for  evil- 
doing. 

Here  our  apostle  adds  his  advice  to  chris- 
tians, that  they  silence  and  put  to  shame 
their  adversaries,  by  their  works  as  well  as 
by  their  words;,  by  their  holy  conversa- 
tion, together  with  their  rational  dispu- 
tations ;  he  bade  them  in  the  former  verse 
be  always  ready  to  make  a  profession  of 
their  faith,  and  to  render  a  reason  of  their 
hope  ;  here  he  bids  them  confute  gainsayers 
by  a  good  conversation,  and  in  order  there- 
unto to  keep  continually  an  innocent  mind 
and  a  clear  conscience,  pure  from  guile,  and 
clear  from  guilt :  Having  a  good  con- 
science, that  such  as  speak  evil  of  you,  as 
of  evil-doers,  may  be  ashamed.  Note  here, 
I.  That  let  the  servants  of  Christ  be  never 
so  innocent  in  their  lives,  and  circumspect 
in  their  carriage,  yet  there  are  those  that 
will  censure  them  as  bad  men,  and  slander 
3  A  2 


724 


I  ST.  PETER. 


Ci.ap.  IH. 


them  as  evil  doers.  Note,  2.  That  a  good 
conscience,  accompanied  with  a  pood  con- 
versation, is  the  most  effectual  mean  to  stop 
the  mouih  of  slander,  and  to  put  such  as 
accuse  us  falsely,  to  shame.  Note,  3.  That 
when  sutfermgs  and  persecutions  do  coidu, 
after  all,  the  consideration  that  we  suffer  not 
for  evil,  but  for  well-doing,  will  he  a  suffi- 
cient support  and  consolation  to  us.  It  is 
better,  if  God  will  have  us  suflTer,  that  it  be 
for  ■well-doing  ;  better  for  us,  but  worse  for 
our  persecutors ;  for  now  the  body  only 
suffers,  while  the  soul  is  free, 

18  For  Christ  also  hath  once  suf- 
fered for  sins,  the  just  for  the  unjust, 
that  he  tiiight  brin^:  tis  to  God,  being 
put  to  death  in  the  flesh,  but  quick- 
ened by  the  Spirit : 

These  words  are  brought  in  as  a  strong 
argument,  why  christians  that  suffer  wrong- 
fully should  bear  it  patiently  ;  it  was  our 
Saviour's  own  case  5  he  that  had  perfect  in- 
nocency  and  unspotted  righteousness,  suf- 
fered in  the  severest  manner,  for  us  that  were 
unrighteous,  that  he  might  reconcile  us  to 
God,  bei/ig  put  to  death  in  thejlesh,  that 
is,  in  our  human  nature,  but  quickened  by 
the  Spirit,  or  raised  to  life  again  by  the 
power  of  his  godhead  ;  it  doth  therefore 
well  become  all  his  followers  cheerfully  to 
undergo  all  manner  of  sufferings  for  him, 
which  they  meet  with  in  their  duty  to  him. 
Note  here,  1.  Christ  did  not  barely  suffer 
for  our  good,  but  he  suffered  in  our'  stead  : 
he  is  not  only  said  to  suffer  for  us,  but  to 
suffer  for  our  sins,  that  is,  the  punishment 
of  our  sins  ;  for  no  man  was  ever  said  to 
suffer  for  sin  that  did  not  undergo  and  en- 
dure the  punishment  of  sin.  As  the  sin- 
olfering  under  the  law  is  called  an  offering 
for  sin,  because  it  did  expiate  the  guilt  of  sin, 
by  dying  in  the  place  and  stead  of  the  ol- 
fender;  in  like  manner,  when  the  death  of 
Christ  is  called  an  offering  for  sin,  what  can 
it  import,  but  that  he  suffered  to  make  atone- 
ment for  sin  in  our  place  and  stead  ?  The 
just  for  the  unjust :  if  these  words  do  not 
imply  the  substitution  of  Christ  as  our 
surety,  and  his  suffering  the  punishment  due 
to  our  sins,  what  words  can  express  it  ? 
Note,  2.  That  the  great  end  of  Christ's 
I)itter  death  and  bloody  sufferings,  was  to 
bring  all  those  for  whom  he  died  unto  God  ; 
now  Christ's  bringing  us  to  God  imports 
pur  apostasy  from  him,  and  our  inability  to 
return  to  him ;  that  sin  unsatisfied  "for, 
which  wasthegrcatbarfokeepusfromhim. 


is  mercifully  removed  by  him,  and  that  our 
chief  happiness  consists  in  the  enjoyment 
of  him. 

—  Bein<r  put  to  death  in  the  flesh, 
but  quickened  by  tlie  Spirit :  19 
By  wliicit  also  he  went  and  preach- 
ed unto  the  spirits  in  prison  :  20 
Which  sometime  were  disobedient, 
when  once  tiie  long-suffering  of  God 
waited  in  the  days  of  Noah,  while  the 
ark  was  a  preparing,  wherein  few, 
that  is,  eight  souls,  were  saved  by 
water. 

As  if  St,  Peter  had  said,  "Though  Christ 
suffered  for  our  sins,  and  was  put  to  death 
in  his  human  nature,  or  flesh,  yet  he  was 
quickened  and  made  alive  by  the  Spirit,  in 
which,  or   by  which  Spirit,  he  went  and 
preached  to  the  spirits  in  prison,  which  in 
the  days  of  Noah  were  hardened  in  sin  and 
disobedience,  whilst  the  long-suffering    of 
God  endured  them,  and  waited  for  their  re- 
pentance  no    less   than    an    hundred  and 
twenty    years,  while  the  ark   was  making 
and  preparing,  and  Noah  preaching  to  them ; 
yet  so  impenitent  were  they  to  the  very  last, 
that  only   eight  were  saved   in   the  ark." 
Note  here,  1.  That  the  old  world  before  the 
flood  were  in  prison  whilst  here  on  earth, 
being  in  bondage  and  captivity  to  sin  and 
Satan,  held  in  the  chains  of  their  lusts,  and 
in  the  bonds  of  their  iniquity  ;  such  as  are 
in  bondage  to  sin,  are  captives  in   Satan's 
prison  :  the  old  world    also  was  in   prison 
whilst  on  earth,  as  having  received  from  God 
the  sentence  of  destruction,  and  were  reserv- 
ed as  in  prison,  against  the  day  of  slaugh- 
ter, if  they  repented   not  within   120  years. 
Note,    2.  That   Christ    by    his   Spirit   did 
preach  to  the  old  world   in  the  ministry  of 
his   prophets,  Enoch   and  Noah ;  and   his 
Spirit  did   chide   with  them  and   reprove 
them,  in  order  to  their  bringing  to  repen- 
tance.    Note,  3.  That  those  refractory  and 
hardened  sinners,  for  despising  the  offers  of 
grace  made  to  them,  were  for  their  disobe- 
dience clapped  up  in  the  prison  of  hell,  suf- 
fering the  vengeance  of  eternal  fire ;  such 
as  were  cast  into  prison  in  Noah's  time,  were 
all  fast  in  St.  Peter's  time:  there  is  no  pick- 
ing the  locks  of  hell    gates,  no  breaking 
through  the  walls  of  the  fiery  Tophet ;  hell 
has  a  door  to  take  in,  but  none  to  let  out. 
Note,  4.  That  though  Christ  by  his  Spirit 
preached  to  the  spirits  in  prison,  yet  it  was 
not  when  they  were  in  prison,  I  mean  in 
the  prison  of  hell,  but  when  here  on  earth  ; 


Chap.  III. 


ST.  PETER. 


7'i5 


there  are  no  sernions  in  liell,  no  conditions 
of  happiness  proposed,  no  tenders  of  sal- 
vation piopouiuied  there;  Ciiri>'t preached  lo 
these  prisoners  to  prevent  their  imprison- 
ment, Christ  preaciud  to  these  men,  who 
were  now  jn  pnsoii,  that  they  nll^ht  not 
have  been  imprisoiiei.  Note  lastly,  Tliat 
the  obstinate  intidelity,  and  Sdttish  stupidity, 
of  the  old  world,  was  ainazinf;.  that  alter 
an  hundred  and  twenty  years'  prcachiiitj, 
no  more  tiian  eight  persons  should  be  per- 
suaded into  the  belief  of  the  world's  de- 
struction. From  the  beginning. we  find  that 
the  prophets  of  God  had  cause  to  complain 
that /J'ly  have  bclu'vcd  their  report :  do  not 
the  ministers  ol  Gixi  now  groan  to  God,  tliiit 
they  run  in  vam,  and  labmir  in  vain,  and 
spend  their  strength  lor  nought  ?  From  the 
beginning  it  has  been  so.  Lord  !  if  thou 
honourestany  of  us  with  better  success,  and 
givest  us  to  see  the  fruit  of  our  labours  in  tiie 
livesof  our  people,  help|us  to  set  the  crown  of 
praise  on  the  head  of  thine  own  grace,  and 
say.  Nun  iiobis,  Domiite,  non  )io6is,  S^-c. 
"  Not  unto  us,  O  Lord,  not  unto  us,  but 
unto  thy  name  give  glory." 

21  The  like  figure  whereunto, 
eveii  baptism,  doth  also  save  us  (not 
the  pnttino-  away  of  the  filtii  of  the 
flesh,  but  the  answer  of  a  good  con- 
science towards  God,)  by  the  re- 
surrection of  Jesus  Christ  : 

Observe  here,  1.  The  type  and  the  anti- 
type, the  ark  and  baptism  ;  their  salvation 
from  the  deluge,  by  the  ark,  prefigureth 
our  salvation  from  God's  wrath  by  bap- 
tism. As  all  that  were  without  the  ark  pe- 
rished, and  all  within  the  aik  were  saved  ; 
so  all  that  are  ingrafted  into  Christ  by  failh, 
whereof  baptism  is  a  seal,  are  saved,  whilst 
the  unbelieving  and  unbaptized  part  of  the 
world  perish.  Baptism  is  such  a  mean  of 
spiritual  salvation  now,  as  the  ark  was  of 
Noaii's  and  his  family's  temporal  salvation 
then  :  the  likejigure  whereunto,  baptism, 
now  saveth  us.  Observe,  2.  How  our 
apostle  expresses  himself,  and  plainly  de- 
clares what  he  means  by  that  baptism 
which  is  savmg  ;  negatively,  it  is  not  the 
outward  ceremony  of  sprinkling  the  face, 
V,  r  washing  the  l)ody  with  water,  that  is 
saving,  or  any  ways  pleasing  unto  God, 
save  only  as  it  is  an  act  and  exercise  of 
our  obedience  lo  his  command  and  will ; 
but  positively,  it  is  the  answer  of  a  flood 
conscience  towards  God,  that  is,  the  failh- 
iiil  answer  of  a  resolved  soul   in  the  cove- 


nant of  baptism,  who  gives  up  himself  to 
the  obedience  of  Father,  Son,  and  Holy 
Spirit,  and  renounces  the  world,  the  flesh, 
and  the  devil  ;  ijns  covenanting  is  the  con- 
dition of  salvation,  and  baptism  but  the 
sign.  Learn  heiire.  The  outward  baptism 
alone  saves  none,  but  the  inward  only  ; 
and  the  sign  and  singular  effect  of  inward 
baptism,  IS  the  answer  of  a  good  con- 
science towards  God.  Ytt  must  we  not 
conclude,  with  the  Anabaptists,  from  this 
text,  that  baptism  can  be  of  no  saving  ad- 
vantage to  infants,  because  thev  cannot  at 
present  make  this  answer  ot  a  good  con- 
science :  for  in  the  same  manner  speaks  St. 
Paul  of  circumcision,  that  the  true  circum- 
cision before  God  is  the  inward  circumci- 
sion of  the  heart  and  spirit,  and  not  the 
outward  circumcision  of  the  flesh.  But 
who  dare  argue  from  thence,  that  the  Jew- 
ish infants,  for  want  of  the  inward  circum- 
cision, must  not  be  admitted  to  the  outward? 
The  argument  is  the  very  same  :  will  you 
say  that  the  answer  of  a  good  conscience  is 
absolutely  necessary,  and  expressly  required, 
that  baptism  may  be  beneficial  ;  therefore 
they  only  are  to  be  baptized  that  can  make 
this  answer  ?  The  same  may  we  say,  that 
the  inward  circumcision  of  the  heart  was 
required  as  the  only  arceptal)le  circumci- 
sion in  the  sight  of  God  ;  therefore  they 
only  are  to  be  circumcised,  who  have  this 
inward  circumcision  of  the  heart.  But  as 
the  one  ivas  the  will  of  God,  so  is  the 
other.  True  indeed.  The  Jews  did  not  ad- 
mit proselytes  to  circumcision  then,  no 
more  will  we  admit  adult  persons  to  bap- 
tism now,  without  the  answer  of  a  good 
conscience,  or  a  solemn  stipulation  to  be 
the  Lord's  for  ever  :  but  they  admitted  in- 
fants to  circumcision  without  it;  in  like 
manner,  the  cliristian  church  now  admits 
the  children  of  christian  parents  to  baptism, 
without  any  such  answer  made  by  them, 
but  for  them  only. 

22  Who  is  gone  into  heaven,  and 
is  on  the  right  hand  of  God  ;  angels 
and  authorities  and  powers  being 
made  subject  unto  him. 

Our  apostle  having  in  the  close  of  the 
former  verse,  spoken  of  the  resurrection  of 
Christ,  and  of  the  benefits  which  we  re- 
ceive thereby,  he  makes  mention  in  this 
verse,  1.  Of  his  going  into  heaven,  there 
lo  despatch  all  that  remained  lo  be  done 
for  the  completing  the  salvation  of  his  peo- 
ple.    2.   He  is  here  aflirmcxJ  to  be  at  God's 


726 


I  ST.  PETER. 


Chap.  III. 


riglit  hand.  The  right  hand  is  the  upper 
hand,  the  hand  of  honour ;  and  the  right 
hand  is  the  hand  of  power  ;  accordingly 
Christ  sitting  at  God's  right  hand,  as  an 
enthroned  king,  imports  sovereign  honour 
and  supreme  power  ;  and  that  God  has  ex- 
ahed  his  Son  Jesus  Christ  with  great  tri- 
umph to  his  kingdonj  in  heaven.  3.  It  is 
asserted,  that  angels,  authorities,  and  pow- 
ers are  made  suhject  to  him  ;  that  is,  our 
Jesus,  in  whom  we  hope,  believe,  and  trust, 
IS  advanced  in  heaven  to  a  pre-emincncy 
above,  and  to  a  superiority  over,  all  angels 
and  celestial  powers,  waiting  and  expecting 
until  all  his  enemies  on  earth  become  his 
footstool.  For  though  his  victory  is  yet 
incomplete  and  inconsummate,  and  we  see 
not  all  things  yet  put  under  him,  it  may 
suffice  at  present  that  we  see  Jesus  crowned 
with  glory  and  honour,  and  that's  enough 
to  show  that  the  power  of  his  enemies  is 
broken  ;  and  that  though  they  make  some 
opposition  still,  yet  it  is  to  no  purpose  at 
all  :  for  refusing  to  submit  to  his  sceptre, 
they  will  fall  by  the  rod  of  his  strength. 
Angels  and  principalities  in  heaven,  and  all 
powers  and  potentates  upon  earth,  being 
made  subject  unto  him, 

CHAP.  IV. 

Thfi  argument  whieli  our  apostle  pursues  in  this 
chapter,  is  tlie  same  wliicli  lie  had  prosecuted  in 
the  former.  The  first  part  of  the  chapter  is  ex- 
hortatory,  urging  all  the  professors  of  Christianity 
to  the  love  and  practice  of  universal  holiness  and 
purity,  The  second  part  i.s  consolatory,  ag^ainst 
persecutions  and  sufferings  for  the  cause  of  Ctirist, 
which  were  then  inevitahly  coming  upon  them 
from  the  enemies  of  Christianity.  The  exhorta- 
tions unto,  and  the  arguments  for,  holiness,  are 
many,  contained  in  the  first  verses  of  tliis  chapter, 
in  which  our  apostle  thus  bespeaks  them  : 

pORASMUCH  then  as  Christ  has 
suffered  for  us  in  the  flesh,  arm 
yourselves  likewise  with  the  same 
mind  :  for  he  that  hath  suffered  in 
the  flesh,  hath  ceased  from  sin  ;  2 
That  he  no  longer  should  live  the 
rest  oi  his  time  in  the  flesh,  to  the 
lusts  of  men,  but  to  the  will  of  God. 

These  words  may  be  considered,  1.  As 
an  inference  drawn  from  what  the  apostle 
had  asserted  in  the  foregoing  chapter, 
namely,  That  Christ  Jesus  suffered  for  our 
sins,  the  just  for  the  unjust  ;  v,  18.  Now, 
says  the  apostle,  forasmuch  as  Christ  has 
thus  suffered  for  us,  first,  as  our  surety  and 
representative,  in  a  way  of  satisfaction  ; 
Secondly,  as  our  pattern  and  example,  in 
order  to  our  imitation  :  let  its  arm  our- 


selves with  the  same  mind  and  resolution, 
to  be  conformed  to  him  in  his  death,  dying 
to  sin  as  he  died  for  sin  :  for  he  that  hath 
crucified  the  flesh,  and  mortified  his  cor- 
rupt nature,  in  imitation  of  Christ's  suflTcr- 
ing  in  our  flesh  and  nature,  that  man  hath 
ceased  from  sin,  that  is,  from  living  unto 
sin,  or  serving  sin  any  longer,  but  spends 
the  remainder  of  his  life  wliolly  according 
to  God's  will,  not  according  to  his  own 
or  others'  lustful  desires  and  inclina- 
tions. 2.  These  words  may  be  considered 
as  an  argument  to  excite  christians  to 
eschew  evil  and  do  good,  which  he  had 
pressed  upon  them  in  the  former  chapter, 
from  the  example  of  Christ.  And  the  force 
of  the  argument  lies  thus  :  "  All  christians 
should  be  armed  with  the  same  mind  and 
resolution  against  sin,  and  for  holiness,  that 
Christ  was.  But  Christ  having  suflTcred 
in  the  flesh  for  sin,  and  ceased  from  sin, 
lived  in  the  Spirit  unto  God  :  therefore  all 
christians  should  wholly  endeavour  all  they 
can  to  cease  from  sin,  and  live  no  more  to 
the  lusts  of  men,  but  to  the  villi  of  God." 

3  For  the  time  past  of  our  life 
may  suffice  us  to  have  wrought  the 
will  of  the  Gentiles,  when  we  walk- 
ed in  lasciviousness,  lusts,  excess  of 
wine,  revellings,  banquetings,  and 
abominable  idolatries  :  4  Where- 
in they  think  it  strange  that  ye  run 
not  with  them  to  the  same  excess  of 
riot,  speaking  evil  of  yon  :  5  Who 
shall  give  account  to  him  that  is 
ready  to  judge  the  quick  and  the 
dead. 

Observe  here,  1,  That  this  epistle  was 
written  and  directed,  not  only  to  the  Jewish 
natives,  but  to  the  Gentile  proselytes  and 
converts  ;  this  is  evident  from  the  apostle's 
putting  them  in  mind  that  there  was  a 
time,  namely,  before  their  conversion,  -when 
they  toroua^ht  the  will  of  the  Gentiles. 
Observe,  2.  The  black  and  dismal  sins 
which  the  Gentiles  were  guilty  of,  and  wal- 
lowed in,  before  their  conversion  to  Chris- 
tianity, namely,  all  manner  of  sensuality, 
iincleanness,  excess  in  drinking,  revelling, 
banquet ing's  and  idolatries,  joined  with  the 
rest  of  their  abominations.  Lord,  how  en- 
dearing our  obligations,  who  were  sinners 
of  the  Gentiles,  for  calling  us  out  of  this 
darkness  (worse  than  Egyptian)  into  mar- 
vellous light  by  the  gospel.  Observe,  3. 
Tbeargument  used  to  excite  them  to  quit  and 


CIiip.  IV. 


ST.  PETER. 


727 


abandon  (lie  fore-menlioned  sins  now  in 
their  convirled  state,  which  they  had  be- 
fore indulged  themselves  in  the  practice  of, 
in  Iheir  heathen  state:  the  time  past  may 
suffice  to   have  wrouo/it   the  •will  of  the 
Gentiles  ;  as  if  he  had  said,   "  Surely  you 
have  had  enough,  enough  of  sin,  and  too 
much.   111    your   unre^ienerate  state ;    your 
lusts  have  taken  up  too  much  of  your  lives,  and 
had  too  much  of  vour  love."    Learn  hence. 
That  the  true  penitent,  and  sincere  convert, 
is  one  tiiat  has  had  enough  of  sin,  yea,  more 
than  enough  :  one  moment's  service  of  sin 
is  more  service  than  we  owe  it:   we  can 
never  serve  Christ  too  long,  and   our  lusts 
too  short  a  time.     Learn,  2.  That  this  con- 
sideration, how  long  some  of  us  si?rved  sin 
before  conversion,  should   be  a  forcible  ar- 
gument   to    excite   and    quicken    us    unto 
greater  measures  and  degrees  of  holiness  in 
our  regenerate  and  converted  slate.  Observe, 
4.  What   usage   such  christians  must  ex- 
pect from  the  men  of  the  world,  who  come 
out  from  among  them,  and  refuse  to  run  any 
longer  into  the  same  excess  of  riot  with  them. 
1.  Thet/  think   it   strange;  they   admire 
and  wonder  at  them,  as  we  do  at  strangers 
that  come  out  of  another  country.  And,  2. 
Thei/  speak  evil  of  them,   because   they 
will  not  be  as  bad  and  as  mad  as  themselves. 
Thei/  think  it  strange   that  you   run  not 
with  them  to  the  same  excess  of  riot, speak- 
ing evil  of  you.     Learn    hence,   L  That 
wicked  men  are  excessively  riotous,  or  that 
there  is  an   excess   of  riot  and  sin,  which 
wicked  men  upon  ail   occasions  run  into. 
Learn,  2.  That  such  men  wonder  and  think 
it  very  strange,  that  good  men  are  not  as 
excessively  riotous  as  themselves.     3.  That 
because  they  will  not  so  run,  therefore  they 
speak  evil   of  them.     Observe,  lastly.  The 
impartiality  and  severity  of  that  account 
which  the  wicked  men  of  the  world    must 
render  to  God,  the  universal   Judge,  for  all 
their  hard  speeches  which  they  have  uttered 
against  the  righteous  :   Who  shall  give  an 
account  to  him  that  is  readt/  to  judge  the 
quick  and  the  dead.     Note  here,  \.  There 
must  and  shall  be  a  day  of  account :  there 
must  be  one,   becausp  there  never  yet  was 
one;  there  shall  be  one,  because  God  has 
made  man  an  accountable  creature  :   he  can 
give,  and  therefore  he  shull  give,  an  account 
ofhis  actif)ns;  Ibrhehasa  principle  of  reason 
to  know  what  hedoes.and  a  liberty  ofch6ice 
to  govern  himself,  and  a  rule  to  direct  him 
what  to  choose,  and  what  to  refuse;  and 
consequently  the  actions,  proceeding  from 
him,  must  and  shall  be  accounted  for  by 


him.  Note,  2.  That  this  account  must  be 
given  to  Christ,  the  supreme  and  universal 
Judge  both  of  quick  and  dead ;  partly,  as 
a  tilting  reward  for  his  great  humiliation  and 
sufferings;  and,  partly,  that  the  world  may 
see  what  a  great  and  excellent  Person  he 
was,  who  came  to  visit  them  in  great  hu- 
mility ;  and  partly,  to  give  advantage  to 
the  future  judgment,  in  that  God  has  ap- 
pointed a  man  lor  our  judge,  who  is  flesh 
of  our  flesh,  and  bone  of  our  bone,  one 
that  is  sensible  of  the  follies,  temptations, 
and  infirmities,of  mankind,  and  pities  them, 
and  will  make  favourable  allowances  for 
them  ;  nay,  one  that  is  God  as  well  as  man, 
from  whom  we  may  expect  all  the  good- 
ness of  a  God,  and  all  the  tender  compassion 
of  a  man,  in  their  utmost  perfection  ;  so 
that  no  man  need  fear  such  a  judge,  who 
has  not  out-sinned  the  mercies  of  a  God, 
and  the  tender  compassions  of  a  man  ;  for 
if  either  God  or  man  can  help  us,  we  are 
safe  in  that  day,  when  we  shall  give  an 
account  to  him  that  is  ready  to  judge  the 
quick  and  the  dead. 

6  For,  for  this  cause  was  the  gos- 
pel preaclied  also  to  them  that  are 
dead,  that  they  might  be  judged 
according  to  men  in  the  flesh,  but 
live  according  to  God  in  the  spirit. 

By  the  dead  here,  some  understand  the 
Gentile  world,  dead  in  trespasses  and  sins, 
to  whom  the  gospel  was  preached  when 
they  were  thus  spiritually  dead  and  buried 
in  sensuality,  that  they  might  judge  and 
condemn,  oppose  and  strive  against,  mor- 
tify and  subdue,  those  sensual  desires  and 
carnal  appetites  which  they  indulged,  whilst 
they  lived  as  natural  men,  without  the 
knowledge  of  God's  will,  and  the  assistance 
of  his  grace  and  Spirit :  others  do  under- 
stand the  words  of  such  as  are  naturally 
dead,  that  the  gospel  was  preached  to  them 
who  were  long  since  dead,  even  our  fore- 
fathers, that  lived  and  died  before  Christ's 
coming,  and  that  they  had  the  gospel 
preached  to  them,  while  they  were  alive, 
that  so  they  might  mortify  all  their  sinful 
lusts  and  corrupt  affections,  and  live  new 
lives,  according  to  the  direction  and  com- 
mand of  God  in  his  holy  word.  Learn 
hence,  That  the  condition  of  men  now 
living,  and  of  those  that  lived  heretofore  in 
all  ages,  is  one  and  the  same,  having  the 
same  p-ospel  for  substance  preached  to  them, 
and  accordingly  the  same  duties  of  morti- 
fication and  holiness  required  of  them. 


728 


I  ST.   PETER. 


Chap,  IV. 


7  But  the  end  of  all  things  is  at 
hand  ;  be  ye  therefore  sober,  and 
watch  unto  prayer. 

These  worHs  are  brought  by  our  apostle 
as  a  fresh  argument  to  persuade  the  christian 
Jews  to  I  he  practice  of  sincere  holiness  :  the 
end  of  all  things,  that  is,  ol  the  Jewish 
state  and  polity,  their  city,  their  temple,  and 
worship,  IS  at  hand,  the  fatal  deslruclion  of 
Jerusalem  is  now  very  near,  therefore  be  ye 
sober  and  temperate  m  all  things;  watch, 
that  the  day  of  visitation  overtake  you  not 
unawares,  and  pray  for  the  averting  of  God's 
wrath,  and  tliat  ye  be  not  overwhelmed  in 
it.  Learn  hence,  That  sobriety,  watchful- 
ness, and  prayer,  are  very  requisite  and 
needful  qualifications  to  prepare  and  fit 
persons  for  every  coming  and  appearance  of 
Christ  to  judgment;  be  it  his  particular 
coming  to  some,  or  his  universal  coming  to 
all,  at  the  end  of  the  world. 

8  And  above  all  things  have  fer- 
vent charity  among  yourselves  ;  for 
charity  shall  cover  the  multitude  of 
sins. 

The  next  grace  and  virtue  exhorted  to, 
is  that  of  charity,  or  mutual  love  amongst 
themselves:  and  observe  with  what  special 
care  and  particulai  regard  it  is  recommend- 
ed to  us,  above  all  things :  and  note  also 
the  intense  degree  of  it,  it  must  not  barely 
be  charity,  bin  fervent  charity  :  Above  all 
things  have  fervent  charity  among  your- 
selves. Learn,  That  christians  ought  to  take 
care,  above  all  things  that  their  love  to  one 
another  be  sincere  and  fervent.  But  how 
may  it  be  known  to  be  such  ?  Ans.  If  it 
be  active  and  operative  ;  if  we  love  not  in 
word  or  in  tongue,  but  in  deed  and  in 
truth  ;  if  it  be  not  weakened  by  time  ;  if  it 
be  not  hindered  by  remoteness  of  place  ;  if 
it  be  a  sympathizing  and  compassionate 
love,  a  forbearing  and  forgiving  love; 
then  have  we  fervent  charity  among  our- 
selves. Observe  next.  The  argument  or 
reason  to  enforce  the  duty  ;  for  charity 
shall  cover  the  multitude  of  sins.  This 
may  be  understood  two  ways:  1.  With 
respect  to  ourselves :  charity,  or  true  love 
to  our  brother,  will  cause  us  not  strictly  to 
lake  notice  of,  but  silently  to  overlook  and 
pass  by,  the  faults  and  failings  of  others 
towards  and  against  ourselves.  2.  It  will 
cover  the  sins  of  others  from  the  eye  of  the 
world,  and  keep  us  from  blazing  abroad  the 
infirmities  of  others,  to  their  prejudice  and 


disgrace:  it  is  both  unwarrantable  and  un- 
safe to  cover  the  sins  of  others,  either  by 
flattery  or  falsehood  ;  but  to  cover  a  sin  by 
charity,  to  conceal  it  from  public  notice,  is 
a  g-ent  piece  of  christian  duty,  unless  when 
the  concealing  of  It  will  do  apparent  mis- 
chiL-f:  love  looks  upon  great  wrongs  as 
small,  and  small  wrongs  as  none  at  all.  He 
must  have  no  friends  that  will  have  a  friend 
with  no  fault,  Prov.  x.  12.  Hatred  stir- 
reth  up  strife,  but  love  covereth  all  sins. 

9  Use  hospitality  one  to  another, 
without  grudging. 

As  a  principal  act  and  eminent  exercise  of 
charity,  the  apostle  advises  to  use  hospi- 
tality to  their  poor  brethren,  xoithout  grudg- 
ing or  murmuring  at  the  charge :  hospita- 
lity is  a  necessary,  a  commendable,  and  a 
commanded,  duty  ;  St.  Paul  requires,  Ilojn. 
xii.  13.  that  we  be  given  to  hospitality. 
Observe  farther,  the  apostle  doth  not  barely 
say,  use  hospitality,  but  use  it  one  to  another : 
it  is  a  mutual  duty;  whence  it  appears, 
that  though  hospitality  towards  the  poor  be 
a  commanded  duty,  yet  hospitality  an.ong 
the  rich  is  no  sin,  but  a  duty  likewise,  to 
give  reciprocal  entertainments  ;  for  though 
our  Saviour  says,  Luke  xiv.  12.  When  thou 
makest  a  dinner,  or  a  supper,  call  not  thy 
friends  and  rich  neighbours;  the  prohi- 
bition is  not  absolute,  he  doth  not  forbid  the 
inviting  of  the  rich,  but  chargeth  us  not  to 
forget  the  poor :  we  may  treat  both,  if  we 
have  enough  for  both  ;  but  if  not,  what  we 
have  to  spare  must  be  for  them  that  have 
nothing,  not  for  them  that  have  enough 
already,  for  we  must  prefer  works  of  pious 
charity  before  acts  of  civil  courtesy :  Use 
hospitality  one  to  another  without  grudg- 
ing. 

10  As  every  man  hath  received 
the  gift,  even  so  minister  the  same 
one  to  another,  as  good  stewards  of 
the  manifold  grace  of  God. 

His  next  exhortation  is.  That  they  endea- 
vour rightly  to  employ,  and  wisely  to  im- 
prove, their  spiritual  gifts,  (as  well  as  their 
temporal,  mentioned  in  the  foregoing  verse,) 
which  they  had  received  for  the  good  and 
benefit  of  others  in  their  respective  places  in 
the  church,  looking  upon  themselves  not  as 
proprietors,  but  as  stewards,  of  the  various 
gifts  bestowed  upon  them  by  the  free  favour 
of  God,  and  of  which  they  must  give  an 
impartial  account.  Learn  hence,  1.  That 
several  men  have  their  several  gifts,  as  it 
pleaseth  the  gift-giving  Spirit  to  give  unto 


Chap.  IV. 


1  ST.  PETER. 


729 


them:  As  every  man  has  received  the 
<rift.  Learn,  2.  That  gifts  are  given  (or 
the  benefit  of  others  we  are  to  minister 
one  to  nnotlwr,  that  is,  to  improve  our 
>;iflsto  the  mutual  edification  of  each  other. 
Liarn,  3.  ThLit  such  as  look  upon  thetn- 
selves  as  stcxvards  of  the  viatiifold  gifts 
of  God,  vmII  wisely  improve  Ihem  for  his 
glory,  and  the  good  of  others,  the  great 
ends  for  which  he  has  conferred  them. 

II  If  any  man  speak,  let  him 
speak  as  tiie  oracles  of  God  ;  if  any 
n)an  minister,  let  him  do  it  as  of  the 
ability  which  God  <>iveth  :  that  God 
in  ailthingsniay  be  glorified  throuf^h 
Jesus  Christ  :  to  whom  be  praise 
and  dominion  for  ever  and  ever. 
Amen. 

If  ant/  vtan  speak;  that  is,  1.  As  a  pub- 
lic minister,  or  teacher,  let  him  speak  as  he 
is  instructed  from  the  oracles  of  God.  Or, 
2.  If  he  speaks  as  a  private  christian,  let  his 
discourses  be  grave  and  serious,  for  mutual 
edification,  especially  when  he  speaks  of 
divine  things  :  speech  is  a  noble  and  advan- 
tageous benefit  to  man,  by  which  he  excels 
the  whole  creation  ;  our  tongue  is  our 
glory,  the  instrument  of  our  Creator's  praise  ; 
and  there  is  no  subject  so  sublime  and  ho- 
nourable for  the  tongue  of  man  to  be  em- 
ployed about,  as  the  word  and  oracles  of 
God  ;  but  then  we  must  never  mention 
them  but  with  reverence.  Woebe  to  those 
men  that  bring  forth  scripture  in  their  dis- 
course, as  the  Philistines  brought  forth  Sam- 
son, only  to  make  them  sport,  rendering  it 
the  theme  of  their  giddy  mirth  and  profane 
drollery  ;  but  these  men  ere  long  will  find 
Almighty  God  in  earnest,  though  they  be 
in  jest;  such  men  forget  this  injunction  of 
the  apostle's.  If  any  man  speak,  let  him 
speak  as  the  oracles  of  God. 

— If  any   man  minister, — 

To  supply  the  necessities  of  others,  either 
as  a  deacon,  whose  office  it  then  was  to 
take  care  of  the  poor,  or  as  a  private  chris- 
tian, by  charitable  contribution,  let  him 
perform  that  duty  readily  and  cheerfully, 
according  to  the  ability  God  hath  given 
him.  Where  observe.  That  he  that  with 
his  wealth  ministereth  to  the  necessities  of 
others,  if  he  doth  it  not  according  to  the 
ability  which  God  has  given  him,  his  cha- 
rity is  not  acceptable  in  God's  account ; 
not  acceptable  to  God,  because  not  pro- 
portionable to  what  he  has  received  from 


God  :  the  reason  of  this  injunction  is  added 
in  the  next  words.  That  God  in  all  things 
may  be  glorified  through  Jesus  Christ : — 
in  whose  strength  these  gills  are  rightly  em- 
ployed, and  by  whose  merits  and  interces- 
sion our  intfiition  to  glorify  God  by  them 
is  acceptid. — To  whom,  that  is,  to  which 
Jesus,  as  to  God  blissed  for  evermore,  be 
all  honour  and  dominion  eveilaslingly 
ascribed.     Amen. 

12  Beloved,  think  it  not  strange 
concerning  the  fiery  trial  which  is  to 
try  you,  as  though  some  strange 
thing  happened  tinto  you  :  13  But 
rejoice,  inasmuch  as  ye  are  par- 
takers of  Christ's  snfi'erings  ;  that, 
when  his  glory  shall  be  revealed,  ye 
may    be  glad    also   with   exceeding 

joy. 

Observe  here,  1.  The  metaphor  which 
the  apostle  uses  to  set  forth  the  christian's 
afflictions  and  persecutions  by  ;  he  calls 
them  fiery  tritils  :  burnings,  because  very 
painful  and  afflictive,  very  grievous  and 
burdensome  to  sense,  and  also  because  men 
are  tried  by  them  as  metals  are  by  fire. 
Observe,  2.  The  warning  given  by  the 
apostle  to  all  christians,  not  to  think  it 
strange  concerning  \\\eiQ  fiery  trials  ;  that 
is,  not  to  look  upon  them  as  unusual  things, 
but  to  expect  them,  and  prepare  for  them  ; 
for  unexpected  trials  fall  upon  the  soul  in 
their  full  weight,  and  suddenly  overthrow 
it  :  what  we  ftar,  for  that  we  prepare  ;  but 
when  trials  come,  and  we  never  looked  and 
prepared  for  them,  I  hey  strike  us  to  the  heart, 
because  not  armed  to  receive  the  blow. 
Observe,  3,  The  gracious  end  that  God  has 
in  the  afflictions  and  persecutions  which 
fall  upon  his  people  :  they  are  to  try 
them,  not  to  consume  them  ;  to  try  their 
graces,  and  destroy  their  corruptions,  to  give 
them  opportunity  to  make  proof  of  the 
truth  of  their  faith,  sincerity,  and  constancy. 
Observe,  4.  The  high  honour  which  God 
puts  upon  his  suffering  saints  and  servants: 
tiiev  are  said  to  be  partakers  of  Christ's 
sufferings,  because  they  suffer  for  him,  and 
he  suffers  with  them,  and  in  them,  and  also 
because  he  suffered  the  same  things  before 
them,  and  much  worse  things  for  them. 
Observe  lastly.  The  duly  which  God  ex- 
pects and  requires  from  them  who  suffer 
these  fierv  persecutions  for  the  sake  of  his 
Son  ;  and  that  is,  to  rejoice  and  be  exceed- 
ing glad.  From  the  whole  learn,  1.  That 
no  afflictions  or  persecutions  should  seem 


730 


ST.  PETER. 


Chap.  IV. 


new  or  strange  things  to  sincere  christians, 
2.  Thai  the  end  and  use  of  ail  afflictions, 
is  the  trial  and  iniprovemenlof  thechristian's 
graces.  3.  Tliai  believers  in  sufit'img  af- 
flictions and  persecutions,  are  paital^ers  of 
Christ's  sutJeiiiisis ;  lie  suffers  in  them, 
and  tiiey  are  made  conformable  to  him 
by  them.  4.  That  it  is  the  will  of  God, 
that  such  as  suffer  for  him  should  nut  only 
be  meek  and  patient,  but  be  joyous  and 
cheerlul.  5.  That  at  the  great  day  when 
Christ's  glory  shall  be  revealed,  then  espe- 
cially will  the  suffering  saints  rtjoice  and 
be  ^lad  -with  excctdin^  joij,  when  they 
shall  see  their  dear  Redeemer  coming  in 
the  clouds,  with  an  human  body,  shining 
brighter  than  ten  thousand  suns;  a  body 
which  still  retains  the  marks  of  his  suffer- 
ings, and  the  tokens  of  his  love.  O  joyful 
day  of  Christ's  appearing,  when  tins  loyal 
bridegroom  shall  take  Ins  suffiring  spouse 
the  church  l)y  the  hand,  and  present  her 
to  his  Father,  own  his  in  the  presence  of 
men  and  angels,  bestow  a  kingdom  upon 
them,  that  they  may  be  with  him  where 
he  is,  eternally  to  behold  his  glory,  to  feed 
upon  an  happiness  as  large  as  their  capa- 
cities, and  as  lasting  as  their  beings  ;  such 
honour  have  all  his  suffering  saints,  and 
therefore  ought  greatly  to  rejoice,  inasinuck 
as  theji  ore  made  partakers  of  Christ's 
suff'erincrs  :  that  when  his  ^lory  shall  be 
revealed,  they  may  be  gl<id  also  -with  ex- 
ceeding joy, 

14  If  ye  be  reproached  for  the 
naiTie  of  Christ,  hapjiy  are  ye  ;  for 
the  Spirit  of  glory  and  of  God  rest- 
et!i  upon  you  :  on  their  part  he  is 
evil  spoken  of,  but  on  your  part  he 
is  glorified. 

Another  argument  is  here  offered  by  our 
apostle  for  glorying  in  sufferings  and  re- 
proaches for  Christ,  taken  from  the  fiappi- 
ness  of  those  that  are  so  reproached.  If  ye 
be  reproached  for  the  name  of  Christ, 
happy  are  ye.  Note  iiere.  That  the  re- 
proaches which  the  saints  suffer  for  the  sake 
of  Christ,  are  reckoned  persecutions,  and 
yet  at  the  same  time  are  esteemed  a  part, 
as  well  as  a  prognostic,  of  their  happiness : 
Happy  arc  yc,  if  ye  be  reproached  for 
the  naync  of  Christ.  Observe,  2.  The 
reason  assigned  why  christians,  under  re- 
proach for  the  sake  of  Ciirist,  are  to  be 
esteemed  thus  happy,  namely,  because  the 
Spirit  of  glory  and  of  God  restcth  upon 
tkcm  ;  that  is,  the  glorious  Spirit  of  God, 


which  is  both  the  mean  and  evidence  of 
your  happiness,  who  is  glorious  in  himself, 
and  also  a  glory  to  you,  upon  whom  he 
rt>sts,  and  in  whom  he  dwells.  Two 
things  are  implied  by  the  Spirit  resting 
upon  a  reproaclied  christian  :  1.  Cojn- 
placency,  ttiat  he  is  well  pleased  where  he 
is ;  men  do  not  rest  where  they  do  not  like. 
2.  Permanency,  He  abides  where  he  rests, 
and  dwells  there  with  delight.  Some 
take  the  expression  to  be  an  allusion  to 
Noah's  dove,  that  hovered  about,  but  could 
not  rest  till  returned  to  the  ark.  Thus  the 
Spirit  of  God,  called  here  s.  Spirit  of  glory, 
from  its  effects  and  fruits,  namely,  from  its 
cheering,  sealing,  and  reviving  influences, 
which  make  christians  glory  in  tribulations  ; 
this  Spirit  flits  from  place  to  place,  and 
from  person  to  person,  hither  and  thither, 
but  rests  upon  and  takes  up  his  residence 
and  abode  with  such  christians  as  suffer 
for  the  name  of  Christ  :  If  ye  be  reproach- 
ed, Sf-c  fiappy  are  ye,  J'or  the  Spirit  of 
glory  and  of  God  resteth  upon  you :  it 
follows, — On  their  part  he  is  evil  spoken 
of,  but  on  your  part  he  is  glorified; 
that  IS,  by  their  reproaches  cast  upon  you, 
they  blaspheme  the  Holy  Spirit,  as  the 
word  signifies;  but  he  is  eminently  glori- 
fied by  your  patience  and  constancy  of 
mind  under  all  your  pressures ;  which  shows 
the  power  of  the  Spirit  resting  upon  you, 
and  mightily  working  in  you.  Learn 
hence,  That  in  those  reproaches  which  good 
men  suffer  for  the  sake  of  Christ,  the  Spirit 
of  God  in  a  special  manner  is  blasphemed 
on  the  one  side,  and  glorified  on  the  other. 
O  sinner  !  know,  that  all  the  reproaches 
thou  castest  upon  religion  and  religious 
persons,  as  such,  reach  the  Holy  Spirit  that 
rests  upon  them,  and  resides  in  them  as  his 
temples  :  but,  O  christian,  remember  thou, 
that,  by  thy  patience  and  constancy  under 
sufferings,  thou  glorifiest  the  Holy  Spirit 
eminently,  abundantly  showing  that  by  his 
help  afflictions  are  not  only  tolerable  but 
joyous. 

15  Bui;  let  none  of  you  suffer  as 
a  murderer,  or  as  a  thief,  or  as  an 
evil-doer,  or  as  a  busy-body  in  other 
men's  matters.  16  Yet  if  any  man 
suffer  as  a  christian,  let  him  not  be 
ashamed  ;  i)ut  let  him  glorify  God 
on  this  behalf. 

Observe  here,  1 .  What  it  is  that  the  apos- 
tle calls  upon  them  to  avoid  and  shun  ;  it  is 
sin,  not  suffering  :  evil  doing  in  general, 


Chap.  IV. 


ST.  PETER. 


731 


murder  and  tlieft  in  particular,  sins  that 
wi're  then  very  much  practised  among  the 
Jews  :  Let  none  of  you  suffer  as  a  mur- 
derer, or  as  a  tliief,  or  as  an  evil-doer  ; 
by  sutferin'^  as  evil-doers  we  lose  the  com- 
fort and  reward  of  all  our  suHerings.  Ob- 
serve, 2.  What  sufferings  he  bids  them  not 
be  ashamed  ot,  but  glory  in,  namely,  when 
they  sutler  as  christians,  and  purely  as 
such.  Qtust.  But  what  is  it  to  suffer  as  a 
christian  ?  ylnsiu.  1.  When  we  suffer  for 
a  good  cause.  2.  From  a  christian  princi- 
ple. 3.  In  a  christian  manner,  with  meek- 
ness, patience,  and  self-denial.  Quest.  2. 
What  is  it  to  glorify  God  on  behalf  of  our 
sufferings  ?  Ansiv.  Afflictions  and  suffer- 
ings, considered  barely  in  them;^elves,  are 
far  from  being  glorious;  but  consider  them 
in  their  cause,  as  sufferings  for  righteousness' 
sake,  and  so  they  are  glorious  ;  and  God 
honours  us  greatly,  when  he  calls  us  forth 
to  sutler,  and  furnishes  us  with  courage  and 
resolution  for  sutlenngs,  and  it  is  our  duly 
to  give  glory  to  him  who  enables  us  thus 
to  do:  If  any  man  suffer  as  a  christian, 
let  him  not  be  ashamed,  but  glorify  God 
in  this  behalf. 

17  For  the  time  is  come  that  jndjr- 
ment  must  begin  at  the  house  of 
God  :  and  if  it  first  begin  at  ns, 
what  shall  the  end  be  of  them  that 
obey  not  the  gospel  of  God  ? 

Observe  here,  1.  The  apostle  does  not 
say,  if  judgment  begin  at  the  temple  of 
idols,  but,  if  it  begin  at  the  house  of 
God:  God  will  not  spare  his  house,  nor  his 
own  household  :  he  will  not  spare  his  chil- 
dren or  servants  when  they  sin  ;  he  is  no 
cockering  father,  to  indulge  his  children  to 
their  ruin.  Nay,  observe,  2.  Judgment 
frst  begins  at  the  house  of  God,  God  will 
not  bear  so  long  with  his  own  people  sin- 
ning as  with  strangers  ;  they  shall  be  cor- 
rected sooner  and  sorer  than  others  ;  the 
Lord  will  first  punish  them  who  have  been 
forgetful  of  him,  and  trifled  with  him,  who 
have  been  formal  in  their  profession,  and  vain 
in  their  conversation.  Observe,  3.  That 
when  we  see  with  sorrow  God  contending 
with  his  own  people  for  their  sins,  we  may 
with  astonishment  expect  what  will  be  the 
end  of  them  that  obey  not  the  gospel  ; 
when  God  brings  such  troubles  upon  his 
own  house,  what  troubles  may  they  expect 
from  God,  who  are  but  a  den  of  thieves, 
and  a  cage  of  unclean  birds?  O  what  ap- 
pearances shall  they  have  of  God  !  and 
iiow  shall  they  appear  before  God  !  Ob- 


serve then.  What  little  cause  wicked  men 
have  to  rejoice  at  the  church's  sufferings, 
when  it  presages  a  far  more  heavy  judg- 
ment coming  upon  themsL'lves :  for  if 
judgment  begin  at  the  house  of  God, 
what  shall  be  the  end  of  them  that  obey 
not  the  gospel  ? 

18  And  if  the  righteous  scarcely 
be  saved,  where  shall  the  ungodly 
and  the  sinner  appear  ? 

As  if  he  had  said,  "  When  the  day  o^ 
visitation  comes,  which  is  veiily  at  hand, 
and  God  shall  begin  to  punish  the  Jews, 
his  own  people,  called  his  house  in  the 
foregoing  verse  ;  if  then  the  righteous  among 
them  escape  the  common  calamity  with 
great  difficulty,  and  are  scarcely  preserved, 
how  shall  the  ungodly  and  sinners  think 
to  escape  unpunished  in  the  day  of  Je- 
rusalem's calamity,  that  day  of  vengeance, 
when  Christ  shall  come  to  plead  with  them  ? 
If  then  the  righteous  be  scarcely  saved,  that 
is,  with  great  difficulty  preserved  from  that 
desolating  calamity,  that  fiery  trial  spoken 
of,  verse  12.  where  shall  the  ungodly  and 
sinner^appear  ?  And  how  shall  they  hope 
to  escape  in  safety  from  that  dreadlul  judg- 
ment now  ready  to  come  on  the  Jewish 
nation  ?"  There  have  been  those  that  have 
made  use  of  this  text  to  show  th  •  difficulty 
of  eternal  salvation  ;  and  that  the  best  and 
holiest  of  saints,  even  those  th:U  are  most 
eminent  in  grace,  are  very  difficulliy  saved  ; 
which,  though  a  truth  in  itself,  yet  is 
scarcely  deducible  from  this  text,  which 
certainly  speaks  of  temporal  preservation. 

19  Wherefore,  let  them  that  suffer 
according  to  the  will  of  God,  coi/i- 
mit  the  keeping  of  their  souls  to 
him  in  well-doing,  as  unto  a  faithful 
Creator. 

Observe  here,  1.  A  cautionary  direction 
given,  that  in  all  our  sufferings  \vc  take 
care  that  we  suffer  aceording  to  the  will 
of  God:  that  "is,  for  what  is  according  to 
God's  will,  either  to  be  believed  or  prac- 
tised by  us,  for  asserting  and  maintaining 
the  purity  of  the  christian  doctrine  and 
worship ;  and  when  our  patience  under 
such  sufferings  is  as  extensive  and  intensive 
as  God  requires,  when  our  patience  is  as 
large  and  as  lasting  asourtiouhles,  then  may 
we  be  said  to  suffer  according  to  the  will 
of  God.  Observe,  2.  The  special  privi- 
lege allowed   to   such  sufferers  as  suffer 


73-: 


ST.  PETER. 


Chap.  V. 


according  to  the  will  of  God :  they  may 
commit  the  keeping;  of  their  souls  to  God 
in  •well-doing,  ns  unto  a  faithful  Creator. 
Learn  hence,  1.  That  when  men  suifer 
really  and  truly  for  well-doing,  ihey  may 
with  confidence  and  great  assurance  coniinit 
their  lives,  and  ail  that  is  dear  unto  them, 
to  the  special  cate  of  the  divine  providence ; 
either  God  will  keep  us  from,  or  support  us 
under,  trials,  when  we  thus  commit  our- 
selves to  him. 

CHAP.  V. 

St.  Peter  closes  his  epistle  with  an  exhortation  to 
the  spiritual  guides  and  governors  of  the  cliurch, 
to  discharge  their  duties  faithfully,  in  feeding 
and  ruling  of  the  tiock  of  God  committed  to 
them  ;  and  this  exhortation  is  enforced  with  se- 
veral weighty  arguments  in  the  four  first  verses  of 
this  chapter. 

''pHE  elders  which  are  among  you 
I  exhort,  who  am  also  an  elder, 
and  a  witness  of  the  sufferings  of 
Christ,  and  also  a  partaker  of  the 
glory  that  shall  be  revealed  : 

Observe  here,  1.  The  persons  exhorted, 
The  elders  that  are  amongst  you,  the 
guides  and  governors  of  the  church  :  el' 
ders  by  ago  and  office,  who  were  both  to 
rule  well,  and  also  to  labour  in  the  word 
and  doctrine ;  and  for  doing  both  faith- 
fully, were  to  be  accounted  -worthy  of 
double  honour.  Observe,  2.  The  person 
exhorting,  J  exhort,  who  a?n  also  an  el- 
der. Mark,  he  says  not,  "  I  who  am  the 
universal  Head  of  the  church,  Christ's  vicar 
upon  earth  ;  but  I,  who  am  an  elder  by 
age,  and  by  apostleship,  who  have  been 
long  the  minister  of  the  circumcision,  I  ex- 
hort, beseech,  and  entreat  you,  as  my  bre- 
thren, fellow-labourers  in  our  Lord's  vine- 
yard." Observe,  3.  The  humble  testimony 
which  St.  Peter  gives  of  himself:  he  dolh 
not  say,  "  I  command,  who  am  the  chief 
of  the  apostles,  with  whose  confession  of 
faith  Christ  was  so  well  pleased,  that  h' 
said.  Thou  art  Peter,  and  upon  this  rock 
•wilt  I  build  my  church  ;"  but,  "  I  exhort, 
who  am  a  -witness  of  the  sufferings  of 
Christ, 2,n  eye-witnessof  what  our  dear  Lord 
and  Master  sufiered  in  the  faithful  discharge 
of  his  office,  both  in  his  life  and  at  his 
death;  and  also  a  pnrlaktr  of  the  glory 
that  shall  be  revealed :  1  was  also  an  eye- 
witness (if  Christ's  glory  in  his  transfigura- 
tion here  on  earih,  and  hope  tobe  partaker  of 
that  glory  which  shall  hereafter  be  revealed 
in  heaven."     Learn  hence,  That  such  ex- 


hortations to  duty  are  likely  to  be  most  ef- 
fectual and  successful,  which  are  propound- 
ed in  the  humblest  manner.  St.  Peler 
was  placed  in  an  high  degree  above  thtse 
elders,  being  an  apostle,  a  chief  apostle  ; 
yet  he  gives  hiinselt  no  such  title,  but  s-ays. 
The  ciders  J  exhort,  -who  am  also  an 
elder  ;  not  an  apostle,  much  less  the  head 
and  chief  of  the  apostles. 

2  Feed  the  flock  of  God  which 
is  among  you,  taking  the  oversight 
thereof,  not  by  constraint,  but  will- 
ingly ;  not  for  filthy  lucre,  but  of  a 
ready  mind  :  3  Neither  as  being 
lords  over  God's  heritage,  but  being 
ensamples  to  the  flock. 

Observe  here,  1.  The  title  given  to  the 
church,  it  is  the  ^ock  of  God  ;  denomina- 
tions are  given  in  scripture  to  persons  and 
things,  proper  to  the  state  of  things  and  per- 
sons :  thus  here  the  church  is  called  ajluck, 
and  sometimes  a  little  J?ock,  in  opposition 
to  the  herds  and  huge  droves  of  the  men  of 
the  world  ;  yet  the  flock  consists  not  of  a 
few  absolutely,  but  comparatively  only  ;  a 
flock  contains  a  multitude.  Again,  as  the 
church  is  called  a  flock  for  their  number, 
so  lor  their  order  •,  a  flock  is  under  inspec- 
tion and  government  continually,  Christ 
Jesus  is  the.  great  overseer  of  this  flock  ; 
and  farther,  it  is  a  flock  in  respect  of  the 
unity  and  love  that  is  amongst  them  ; 
though  the  church  be  scattered  over  the 
world,  yet  there  is  an  holy  combination 
and  sweet  communion  of  the  members 
amongst  themselves.  Observe,  2.  The  du- 
ty exhorted  to,  and  that  is  double,  to 
feed  the  flock,  and  to  be  an  example  unto 
the  flock.  1.  Feed  the  fock,  taking  the 
oversight  of  it ;  feed  il  with  vvholesoine 
doctrine,  guide  and  govern  it  by  strict  dis- 
cipline, overlooking  it  continually,  and 
watch  over  it  with  unwearied  diligence  ; 
and  that  you  may  do  so,  be  perpetually 
resident,  feed  the  flock  that  is  among  you. 
How  can  the  flock  be  duly  watched  over, 
when  the  shepherd  lives  several  miles  from 
the  fold,  and  is  following  his  pleasure  when 
he  should  be  feeding  his  sheep  ?  Feed  the 
flock  among  you.  Oliserve,  3.  The  man- 
ner directed  to,  how,  and  after  which,  the 
shepherds  should  feed  and  watch  over  the 
flocks.  1.  Not  by  constraint,  but  -will- 
ingly ;  that  is,  not  as  a  burthen,  but  a 
pleasure,  with  a  free  and  ready  inind  ; 
what  men  do  out  of  compulsion  from  basu 


Cliap.  V.  1 

fear,  they  do  with  no  satisfaction  either  to 
God  or  man.  2.  N ol  for  filthy  lucre :  to 
feed  the  tluck  purely' for  the  sake  of  tiie 
fleece,  and  to  take  a  living  only  to  get  a 
living,  is  an  horrid  impiety  ;  to  be  driven 
into  the  ministerial  otfice  by  necessity  is 
bad,  but  to  be  drawn  by  covetousness  is 
much  worse.  3.  Not.  as  being  lords  over 
God's  heritage.  Where  note,  'i'he  title 
given  to  the"^  church,  they  are  God's  he- 
ritage, his  people,  nut  our  own,  his  lot  and 
portion,  he  having  a  special  and  peculiar 
right  unto  them,  and  property  in  Ihemj 
therefore  they  are  not  to  be  lorded  over, 
not  to  be  treated  with  insolence  and  im- 
periousiiess,  ruling  them  by  the  sword,  and 
outward  force,  which  has  made  many  hy- 
pocrites, but  not  one  convert.  Lastly, 
He  requires  that  they  be  ensamples  to  the 
flock  ;  that  is,  in  their  daily  conversation. 
Now  how  can  they  be  examples  to  them, 
if  they  live  not  amongst  them  r  They  must 
be  examples  of  such  meekness  and  humility, 
of  such  patience  and  charity,  of  such  morti- 
fication and  self-denial,  as  become  persons 
of  their  holy  character  and  profession  ;  and 
be  patterns  of  those  virtues  amongst  their 
people  in  conversation  which  they  recom- 
mend to  them  from  the  pulpit.  This  duty 
of  ministerial  exemplariness  in  conversa- 
tion is  bound  upon  us  by  innumerable  ar- 
guments taken  from  the  command  of  Christ, 
from  the  glory  of  God,  from  the  precious- 
ness  of  the  soul,  from  the  dignity  of  our  of- 
fice, from  the  success  of  our  ministry,  which 
depends  more  upon  our  practice  than  upon 
our  preaching  ;  from  our  own  interest,  with 
respect  to  our  present  comfort  and  future 
happiness ;  from  the  influence  it  has  upon 
our  people,  an  encouraging  and  confirm- 
ing influence. 

4  And,  when  the  chief  Shepherd 
shall  appear,  ye  shall  receive  a 
crown  of  glory  that  fadeth  not 
away. 

As  if  our  apostle  had  said,  "  It  is  pos- 
sible you  may  miss  of  your  reward  here 
from  the  hands  of  men  ;  but  when  Christ, 
the  great  and  good  Shepherd,  shall  appear, 
■when  the  owner,  ruler,  and  lover  of  his 
church,  shall  come  to  judgment,  you  shall 
have  from  him  your  full  reward,  a  never- 
fading,  ever-flourishing,  crown  of  glory,  for 
failhfullv  discharging  your  duty  to  God  and 
his  people."  Learn  hence,  1 .  That  Jesus 
Christ,  the  chief  Shepherd,  will  at  length 
appear.     2.  That   when   he  doth  appear. 


PETER. 


733 


he  will  call  the  under  shepherds  to  ac- 
count, how  llicy  have  discharged  every  part 
of  their  niiniskriai  nfhce,  as  well  piivate 
inspection,  as  pul)lic  pieaching.  3.  'i'hat 
to  all  such,  and  to  only  such,  as  have  been 
failhtui  to  the  interest  of  Christ  and  souls, 
shall  the  reward  be  assigned,  even  a  crown 
of  glory  that  faddli  not  away  :  When  the 
chief  Stieplierd  shall  appear,  ye  shall  re- 
ceive a  crown  of  glory,  ^c. 

5  Likewise,  ye  younger,  siihmit 
yourselves  unto  the  elder  ;  yea,  all 
of  you  be  subject  one  to  another, — 

Having  laid  down  the  duties  of  pastors  in 
the  former  verse,  he  points  out  the  duties  of 
the  people  in  this,  whom  he  calls  the 
younger,  either  because  they  were  generally 
younger  in  years  than  their  spiritual  guides, 
or  because  they  ought  to  show  that  reve- 
rence and  obedience  to  them  which  is 
suitable  in  young  ones  towards  their  elders  ; 
these  young  ones  he  exhorts  to  submit  them- 
selves to  the  guidance  of  their  elders  and 
teachers:  lAkexvise,  ye  younger,  submit 
1/ourselves  unto  the  elder  :  instruction  and 
jurisdiction  belonged  to  the  elders,  subjec- 
tion and  obedience  to  the  younger.  Note 
here,  That  the  duties  of  pastor  and  people  are 
mutual  and  reciprocal  ;  not  that  their  duties 
are  alike,  but  because  there  is  a  like  reason 
for  the  performanceof  their  respective  duties, 
a  like  engagement  and  obligation  upon 
both  :  the  duty  of  the  one  is  subjection  ; 
of  the  other  ministerial  direction.  He  adds, 
— yea,  all  of  you  be  subject  one  to  ano- 
ther ;  intimating  thereby  that  there  is  a 
duty  of  mutual  subjection,  which  all  chris- 
tians owe  one  to  another  in  love  :  fhey 
ought  to  condescend  to  the  meanest  offices 
one  towards  another ;  to  bear  with  the  in- 
firmities of  each  other. 

— And  be  clothed  with  humility : 
For  God  resisteth  the  proud,  and 
giveth  grace  to  the  humble. 

The  original  word,  rendered  clothed, 
signifies,  first,  an  upper  garment,  a  frock  or 
cloak,  put  over  all  the  rest  of  our  clothes; 
and  so  imports,  that  we  should  be  wrapped 
up  all  over  with  this  grace,  that  this  should 
be  most  visible  in  our  conversations,  words, 
and  actions,  and  conspicuous  beyond  all 
other  virtues.  Secondly,  It  signifies  a  belt 
which  girds  about  our  garments,  and  so 
imports,  that  we  should  tie  it  fast  unto  us, 
and  have  those  considerations  always  fixed 


•734 


ST.  PETER. 


Chap.  V. 


upon  our  spirits,  which  may  keep  us  in 
an  humble  frame  of  soul.  Note  thence. 
That  humility  is  a  special  ornament,  a 
beautiful  robe,  to  i)e  put  on  daily,  which 
commends  us  greatly  both  to  God  and 
man.  We  are  never  to  account  ourselves 
dressed,  until  we  have  this  livery  of  our 
humble  master  Christ  Jesus  put  upon  us  : 
Be  clolhtd-with  humility.  Observe  next, 
The  argument  to  enforce  this  duly  :  For 
God  resistt'th  the  proud,  sets  hiniselt  as  in 
battle-array  against  them,  but  ^ivcth  fresh 
supplies  of  grace  to  the  humble  ;  because 
more  grace  is  promised  to  the  humble,  and 
the  humble  soul  is  more  fitted,  prepared, 
and  disposed,  to  receive  farther  measures 
of  grace  from  God.  God  sets  himself 
against  proud  men  to  bring  them  down, 
but  the  humble  he  doth  countenance  and 
exalt. 

6  Humble  yourselves  therefore 
under  the  mighty  hand  of  God,  that 
he  may  exalt  you  in  due  time  : 

By  the  hand  of  God,  understand  his 
judgments,  his  almighty  power,  which  it 
is  our  duty  to  submit  unto,  and  to  be  hum- 
ble under,  in  the  day  of  our  ailhction  ; 
and  this  profound  submission  and  deep  hu- 
miliation is  the  way  to  glory  and  exalta- 
tion. He  can  exalt  us,  and  will  do  it  here, 
if  it  be  good  for  us  :  but  sometimes  God 
sees  abasement  belter  for  his  people  :  bet- 
ter, because  safer,  and  accordin>;ly  they 
shall  have  it.  Learn  hence.  That  the 
strength  and  power  of  God  should  oblige 
us  very  greatly  to  humble  ourselves  before 
him,  and  subject  ourselves  unto  him  : 
Nnmlile  j/ourselves  under  the  7nighi)i  hand 
of  God.  Secondly,  That  God  will  exalt 
the  humble  in  due  time,  either  here  or 
hereafter  ;  either  in  time  or  in  eternity,  as 
it  shall  most  and  best  conduce  to  his  own 
glory  and  their  good. 

7  Casting  all  your  care  upon  \\\m  ; 
for  he  caretli  for  you. 

Observe  here,  1.  The  nature  of  the  duty 
enjoined,  to  cast  our  care  upon  God  ;  it  [s 
nut  a  providential  and  prudential  care,  but 
an  anxious  and  vexatious  care,  that  the 
scripture  forbids ;  and  the  duty  here  re- 
quired is  this,  that  after  we  have  used  all 
prudent  care  and  diligence  in  subserviency 
to  the  providence  of  God,  we  should  not 
be  over-solicitous  about  the  issue  and  event 
of  things  ;  which,  when  we  have  done  all 


we  can,  will  be  out  of  our  power.  2.  Cast- 
ing our  care  upon  God,  implies,  that  we 
should  refer  the  issue  and  event  of  things 
to  his  wise  providence,  which  is  continually 
watching  over  us,  and  knows  how  to  dis- 
pose of  all  things  fur  the  best  advantage  to 
us ;  entirely  confiding  in  his  wisdom  and 
goodness,  that  he  will  order  all  things  for 
the  best,  and  in  that  confidence  resting  sa- 
tisfied with  the  disposals  of  his  providence, 
whatever  they  be.  This  is  to  cast  all  our 
care  upon  Gud,  Observe,  '2.  The  argu- 
ment here  made  use  of  to  persuade  us  to 
this  duty  :  God  carelh  for  us.  This  im- 
plies also  two  things:  ].  In  general,  that 
the  providence  of  God  governs  the  world, 
and  concerns  itself  in  the  ati'airs  of  men, 
and  disposeth  of  all  events  that  happen  to 
us.  2.  More  particularly,  that  this  provi- 
dence is  more  peculiarly  concerned  for 
good  men,  and  that  he  takes  a  special  care 
of  them,  and  of  their  concerns  ;  and  the 
care  that  God  takes  of  them  is  a  special  care, 
a  tender  care,  a  promised  and  engaged  care, 
a  care  mysteriously  exercised  ;  he  tlien  takes 
most  care  of  them  when  they  think  he 
takes  least,  and  the  men  of  the  world  think 
he  takes  none  at  all.  Cast  we  then  all  our 
care  upon  him,  who  carelh  for  us ;  for 
anxious  care  is  a  painful  evil,  an  unprofitable 
evil,  a  sinful  evil. 

8  Be  sober,  be  viijilaiit ;  because 
your  adversary  the  devil,  as  a  roar- 
ing lion,  walkcth  a!)Out  seeking 
whom  he  may  devotir  :  0  Whom 
resist,  stedfast  in  the  faith,  knowing 
that  the  same  afflictions  are  accom- 
plished in  your  brcthretj  that  are  in 
the  world. 

Observe  here,  1.  A  double  duty  exhort- 
ed to,  sobriety  and  vigilancy  ;  lie  sober, 
be  vigilattt,  be  sober  and  temperate  in  all 
things  :  sober  in  your  enjoyments  ;  sober 
in  your  employments  ;  sober  in  your  re- 
creations. Be  neither  drunk  with  wine, 
nor  worldly  cares  ;  the  latter  is  the  worst 
of  the  two.  A  night's  sleep  cures  the  former, 
but  the  worldling  is  drunk  all  the  year 
long,  never  sober  night  nor  day.  And  to 
sobriety  we  are  exhorted  to  add  vigilancy, 
a  watchhil  care  and  diligent  circumspection 
over  all  our  thoughts,  words,  and  actions, 
that  we  may  not  displease  God  in  any 
thing.  Be  sober,  be  vigilant.  Observe,  2. 
The  reason  or  motive  to  enforce  the  duty. 
Because  T/our  adversary  the  devil  goelh 
about,  Sfc.     Where  note,  How  every  word 


Chap.  V. 


I  Sr.  PETER. 


73; 


contains  a  special  motive  to  clirislian  watcli- 
fulness.  He  is  your  adversary,  who  will  do 
you  all  possible  iDischief:  he  is  Ihe  devil, 
an  accuser,  and  one  that  seeks  all  advan- 
tages against  you  ;  he  is  a  cruel  adversary,  a 
Hon,  yea,  a  roaring  lion,  which  adds  terror 
to  his  cruelty  :  he  is  a  restless  adversary,  He 
goesabout  seeking  tvhom  he  viay  devour  : 
what  soul  he  may  devour,  for  that's  (lie  bait 
he  gapes  for.  It  grieves  the  devils,  those 
apostate  angels,  to  find  the  souls  of  men  ap- 
pointed to  fill  up  those  vacant  places  in  hea- 
ven, which  they  turned  themselves  out  of. 
It  is  a  delight  to  them  to  plunge  souls  into 
the  same  condemnation  and  misery  with 
themselves.  Observe,  3.  The  duty  of  re- 
sistance, urged  upon  us  in  order  to  our  pre- 
servation, with  the  weapon  put  in  our  hand 
for  that  purpose  :  ]V/iom  resist,  stedfast  in 
the  faith  ;  that  is,  be  stedfast  in  your  faith, 
that  you  may  resist  him  ;  and  by  the  help 
of  your  faith  you  shall  overcome  him.  Learn 
hence,  1.  That  the  devil  is  the  restless  ad- 
versary and  unwearied  enemy  of  mankind. 

2.  That  all  Ihe  pains  which  Satan  takes  is, 
in  order  to  the  destruction  of  precious  souls. 

3.  That  the  way  to  overcome  him  is  by  re- 
sisting of  him,  not  by  yielding  to  him  :  he 
is  a  cowardly  enemy,  and  a  conquered 
enemy  ;  resist  him,  and  he  will  run.  4. 
That  faith  is  the  weapon,  by  which  the 
christian  is  enabled  to  resist  the  tempter,  and 
to  repel  the  force  of  his  fiery  temptations. 

9  Whom  resist,  stedfast  in  the  fiiith, 
knowins;  that  the  same  afflictions  are 
accomplished  in  your  brethren  that 
are  in  the  world. 

As  if  the  apostle  had  said,  «'  Resist  Satan's 
temptations,  occasioned  by  your  sufferings, 
remembering  that  it  is  not  your  case  alone, 
but  others  also  sutTer  with  you,  even  all  that 
will  live  godly  in  Christ  Jesus."  Learn 
hence.  That  christians  should  not  desire,  and 
cannot  reasonably  expect,  a  belter  condition 
in  the  world,  with  respect  to  freedom  from 
sufferings,  than  the  rest  of  their  brethren, 
who  have  all  a  share  of  affliction  to  sutfer, 
and  a  measure  of  hardship  to  endure,  as 
well  as  ourselves  :  I'he  savic  ajflictions  are 
accomplished  in  your  brethren  that  are  in 
the  world. 

10  But  the  God  of  all  grace,  who 
hath  called  us  unto  his  eternal  glory 
bv  Christ  Jesus,  after  that  ve  have 
suftered  a  while,  make  you  perfect, 
stablish,  streiigtlicii,  settle  yon.     11 


To  him  be  glory  and   dominion  for 
ever  and  ever.     Amen. 

Our  apostle  concludes  and  closes  his  epis- 
lle  with  an  arfeclioiiale  prayer  lor  these  af- 
flicted christians  and  suffering  saints,  be- 
seeching Almigiily  God,  who  is  the  author 
of  all  grace,  an<J  who  hath  called  them  by 
his  gospel  to  the  participation  of  that  grace, 
which  will  entillethem  to  eternal  glory,  thai, 
after  they  have  suffered  a  while  in  Ihe  world, 
he  would  perlecl  the  work  of  grace  begun 
in  them,  establish,  strengthen,  and  settle 
them,  in  the  truth  of  the  gospel ;  and  to  this 
infinitely  gracious  God  he  desires  glory  and 
dominion  should  be  for  ever  ascribed.  Ob- 
serve here,  1.  That  God  is  the  God  of  all 
grace  :  seed, growth,  and  perfection,  all  from 
him ;  restraining  grace,  renewing  grace, 
sanctifying  grace,  all  from  Ihe  fountain  of 
all  grace.  Observe,  2.  That  serious  cliris- 
tians  are  called  by  God  to  eternal  glory  and 
happiness  :  they  are  called  to  the  hope  and 
expectation  of  this  glory,  upon  the  account 
of  the  promise  of  it  which  God  made  to 
Christ,  Tit.  i.  2.' and  they  are  brought  into 
a  state  of  preparation  for  it ;  God  hath  by 
his  word  and  Spirit  wrought  tiiem  lor  tins 
same  thing.  Observe,  3.  They  are  called 
to  eternal  glory  through  Ciirist  Jesus ;  he 
reveals  it  to  them,  he  purchases  it  for  them, 
he  works  that  faith  and  repentance  in  them 
which  qualifies  them  for,  and  entitles  them 
unto,  this  heavenly  glory.  Observe,  4.  That 
some  afflictions  must  be  expected  and  en- 
dured by  all  christians,  how  dear  to  God 
soever  they  are  or  may  be.  Was  there  any 
patriarch,  prophet,  or  aposlle,  primitive  01 
modern  christian,  that  did  not  suffer  a  while  ? 
Saints  must  suffer  a  while  from  the  remains 
of  sin,  from  the  temptations  of  Satan,  from 
the  enemies  of  religion,  from  the  friends  of 
religion,  yea,  from  God  himself,  their  best 
friend.  Observe,  5.  That  after  serious 
christians  have  suffered  a  while,  they  shall 
enter  into  glory  ;  their  title  is  sure  by  the 
promise  of  God,  by  the  purchase  of  Christ, 
by  the  inhabitation  of  the  Spirit.  Observe, 
G.  That  the  perfecting,  stabfishing,  strength- 
ening, of  the  christian  in  grace  and  com- 
fort, is  from  God,  to  whom  all  glory  and 
dominion  isand  ought  for  ever  to  be  ascribed. 

12  By  Silvanus,  a  faithful  brother 
unto  you,  as  I  suppose,  I  have 
written  briefly,  exhorting,  and  testi- 
fying that  this  is  the  true  grace  oi 
God,  wherein  ve  stand. 


736 


I  ST.  PETER. 


Chap.  V. 


Observe  here,  That  our  aposlle,  to  encou- 
rage these  surtering  christians  to  a  resolved 
persL' vera  nee  in  the  christian  rehgion,  assures 
them  that  it  was  undoubtedly  from  God, 
the  unquestionable  truth  ot  God,  and  there- 
fore neither  seducers  on  the  one  hand,  nor 
persecutors  on  the  other,  should  be  able  to 
shake  them,  or  cause  them  to  fall  from  their 
own  stedlaslness;  a  firm  belief  of  thecertainty 
and  excellency  ot  Christianity  conduces  much 
to  the  establishmentol  those  that  have  new- 
ly embraced  it ;  if  we  be  once  assured  that 
it  is  the  true  grace  of  God  wiierein  we  stand, 
it  will  cause  us  to  stand  stedlast. 

13  The  church  that  is  at  Babylon, 
elected  together  with  you,  saluteth 
you  ;  and  so  doth  Marcus  my  son. 
14  Greet  ye  one  another  with  a  kiss 
of  cliarity.  Peace  be  with  you  all 
that  are  in  Christ  Jesus.     Amen. 

At  the  foot  of  this  epistle  he  sends  them 
salutations  from  the  christians  at  Babylon, 
who  were  chosen  out  of  the  world,  to  par- 


take in  the  faith  and  fellowship  of  the  gos- 
pel. Some,  by  Babylon,  figuratively  un- 
derstand Rome,  but  others  understand  it  of 
Babylon  in  Assyria,  where  many  Jews  did 
tarry,  and  continue  after  the  expiration  of 
the  seventy  years'  captivity,  whom  St.  Peter, 
being  a  minister  of  the  circumcision,  went 
to  visit,  having  probably  planted  a  church 
there.  Wheresoever  they  were,  God  had 
called  them  lo  the  knowledge  of  his  gospel, 
and  they  send  salutations  to  all  their  breth- 
ren and  fellow-members  in  Christ,  where- 
soever dispeised,  or  howsoever  distressed. 
As  also  doth  Mark,  whom  St.  Peter  calls 
his  son,  because  instructed  by  him  in  the 
gospel,  and  begotten  by  him  lo  Christianity. 
Lastly,  He  exhorts  them  to  express  their  fer- 
vent affLCtion  to  each  other  by  a  kiss  of 
charity,  used  in  the  primitive  times  as  a  to- 
ken of  love  amongst  christians;  but  after- 
wards, for  just  reasons,  laid  aside  ;  so  wish- 
ing peace,  that  is,  all  manner  of  prosperity, 
to  all  in  Christ  Jesus,  that  is,  to  all  profess- 
ing faith  in  Christ  Jesus,  he  shuts  up  his 
epislle. 


SECOND    EPISTLE    GENERAL 

OF 

St.  peter. 


The  Second  Epistle  of  St.  Peter  was  written  by  him  a  little  before  his  death,  he  having  received  a  reve- 
lation, probably,  of  hisapproacliing  departure  out  of  this  life  ;  he  writes  this  second  letter  to  the  Jews  of 
the  dispersion  scattered  through  Pontus,  Galatia,  Cappadocia,  Asia,  and  Bithynia,  to  warn  ttiem  of  the 
fiery  trial,  that  sharp  and  bitter  persecution,  which  was  coming  upon  them,  and  to  fortify  them  against 
tliat  apostasy  from  the  faith,  that  falling  from  their  own  stedfaslness,  that  departing  from  the  holy  com- 
mandment, which  these  newly  converted  Jews  were  very  prone  unto  ;  he  sends  therefore  this  Epistle  to 
establisli  and  settle  them,  to  strengthen  and  confirm  them;  and  this  is  the  last  mention  which  we  find 
in  scripture  of  this  great  and  glorious  apostle. 


CHAP.  I. 

gIMON  PETER,  a  servant  and  an 
apostle  of  Jesus  Christ,  to  them 
that  have  obtained  like  precious  faith 
with  us  through  the  righteousness 
of  God,  and  our  Saviour  Jesus 
Christ. 

Observe  here,  1.  The  author  and  penman 
of  this  epistle,  described  by  his  name,  Simon 


Peter,  the  former  given  at  his  circumcision, 
the  latter  by  Christ,  upon  the  occasion  of 
his  confession,  Mait.  xvi.  18  ;  by  his  con- 
dition, a  servant ;  by  his  office,  an  apostle  ; 
by  the  author  of  his  office,  Jesus  Christ. 
Here  note.  That  Christ  only  has  an  authori- 
tative power  to  make  apostles,  ministers,  and 
dispensers  of  his  word  :  a  derivative  power 
from  Christ  the  governors  of  his  church 
have:  but  such  as  have  not  now  their  call 
from  Christ  immediately,  (which  it   is  pre- 


ciiap,  r. 


II  ST.  PETEU. 


73: 


sumplion  to  expect,  and  if  any  pretend  to  it, 
let  Ihcm  show  it  by  their  miracles,)  or  me- 
diately from  the  officers  of  his  church,  are 
usurpers  of  the  sacred  office,  and  they  cannot 
pray  in  faith  themselves  for  a  blessmg  upon 
what  they  do,  nor  can  the  people  expect  it, 
Jer.  xxiii.  32.  I  tiever  snit  tlicm,  (says 
God,)  iherefvrc  they  shall  not  profit  this 
people  at  all.  Observe,  2.  The  persons 
described  to  whom  this  epis^tle  is  direcleJ, 
To  them  that  have  obtained  like  precious 
faith  with  us.  To  such  as  liad  ol)tained 
faith,  precious  faith,  like  precious  faith  with 
the  apostle  of  Christ;  like,  for  its  nature 
and  quality,  though  not  for  its  measure  and 
degree ;  and  alike  precious,  in  regard  of 
its  object,  Christ ;  in  regard  of  its  sub- 
ject, the  heart;  in  regard  of  its  act,  which 
is  acceptance  and  consent  to  the  terms  of  the 
gospel  covenant ;  in  regard  of  its  effects  and 
precious  fruits,  peace  with  Goii, peace  with 
conscience,  victory  over  the  world  and  the 
like.  We  sec  then  that  the  failh  of  the 
poorest  believer  is  as  precious  as  the  richest, 
and  that  the  weakest  believer  has  the  same 
precious  faith  with  the  strongest ;  and  if  it 
be  alike  precious,  it  shall  be  alike  permanent 
and  persevering.  Observe,  3.  The  merito- 
rious cause  of  this  their  precious  faith,  the 
righteousness  of  Jesus  Christ :  through  the 
righteousness  of  God,  even  our  Saviour 
Jesus  Christ.  All  grace  is  derived  to  us 
through  Christ,  for  the  sake  of  his  righteous- 
ness, sufferings,  and  satisfaction  ;  and  as  all 
grace  is  derived  from  him,  and  for  his  sake 
conferred,  so  all  our  good,  that  little  service 
we  do  for  God,  is  accepted  through  him,  and 
owned  for  his  sake.  And  it  so,  then  Jesus 
Christ  is  really  God  ;  for  the  righteousness 
of  a  creature  cannot  justify  me  in  the  sight 
of  God  ;  there  is  no  appearing  before  God 
for  any  creature  in  a  creature-righteousness. 
And  farther,  If  so,  then  it  is  not  faith  that 
justifies  and  saves,  but  the  righteousness  of 
Christ,  upon  which  faith  is  grounded,  Eph. 
ii.  8.  By  grace  ye  are  saved  effectually, 
through  faith  instruraentally.  The  brazen 
serpent  healed  not  the  eye  that  looked  on  it ; 
yet  without  looking  upon  it,  no  help  from 
it,  no  healing  by  it. 

2  Grace  and  peace  be  multiplied 
unto  you,  through  the  knowledge  of 
God,  and  of  Jesus  our  Lord, 

The  person  saluting,  and  the  parties  salut- 
ed, were  mentioned  in  the  former  verse ; 
here  we  have  the  salutation  itself:  1.  The 
matter  of  it,  grace  and  peace ;  grace  to 
free  us  from  God's  wrath,  and   reinstate  us 

Vol.  II, 


in  his  favour ;  peace  to  quiet  our  own  con. 
sciences,  and  reconcile  us  to  ourselves.  Ob- 
serve, 2.  The  measure  of  if,  grace  and  peace 
I)e  multiplied:  they  had  both  grace  and 
peace  already,  yet  thu  apostle  prays  for  the 
farther  increase  of  them  ;  there  is  no  com- 
plete perfection  in  grace  attainable  in  this 
life.  The  Ixst  of  saints  must  be  multiplying 
and  increasing  their  stores  ;  for  they  are  but 
imperfectly  perfect  when  at  the  best.  Ob- 
serve, 3.  The  means  for  multiplying  grace 
and  peace;  through  the  knowledge  oj  God, 
and  of  Jesus  Christ  our  Lord.  Learn, 
That  the  knowledge  of  God,  in,  by,  and 
through,  our  Lord  Jesus  Christ,  is  the  spe- 
cial mean  of  multiplying  grace  and  peace  in 
our  hearts ;  and  indeed  there  is  no  comfort- 
able knowledge  of  God,  but  in  and  through 
Christ,  John  xvii.  3.  This  is  life  eternal, 
&c.  Out  of  Christ  God  is  a  revenger  ;  in 
Christ,  a  reconciled  father. 

3  According  as  his  divine  power 
hath  given  unto  us  all  things  that 
pertain  unto  life  and  godliness, 
through  the  knowledge  of  him  that 
hath  called  us  to  glory  and  virtue : 

In  these  words  our  apostle  shows  what 
reason  they  had  to  believe  and  hope  that 
grace  and  peace  should  be  multiplied  unto 
them,  namely,  because  almighty  God  had 
already  given  them  all  things  which  con- 
duced to  make  them  holy  in  this  life,  and 
happy  in  the  next,  by  the  knowledge  of 
Christ.  Others,  by  life  and  godliness,  un- 
derstand all  things  conducing  to  the  preser- 
vation of  natural  life,  likewise  of  grace  here, 
and  glory  hereafter ;  and  whereas  it  is  said 
they  were  called  to  glory  and  virtue  :  by 
glory  understand  the  honour  of  being  chris- 
tians ;  by  virtue,  the  good  life  that  becomes 
christians.  To  both  these  they  were  called 
with  a  glorious  calling,  as  being  attended 
with  the  glorious  effusion  of  the  Holy  Ghost. 
If  by  glory  and  virtue,  be  understood  grace 
here,  and  glory  hereafter,  it  shows  our 
privilege,  that  we  have  both  at  present  in  a 
way  of  inchoation,  and  shall  ere  long  enjoy 
both  in  a  way  of  consummation  :  and  it 
points  out  also  to  us  our  duty  :  we  must 
have  virtue,  if  we  would  have  glory  ;  if  we 
be  not  like  Christ,  we  can  never  love  him, 
nor  may  we  ever  expect  to  live  with  him. 

4  Whereby  are  given  unto  us  ex- 
ceeding great  and  precious  pro- 
mises; that  by  these  ye  might  be 
partakers   of     the     divine     nature, 

3  B 


738 


II  ST.  PETER. 


Chaj)    I. 


having  escaped  the  corruption  that 
is  in  the  world  through  lust. 

Wherehi/,  orbr/  xc/iom,  that  is,  through  the 
knowledge  of  Christ  in  the  gospel,  God  has 
given  to  us  all  tilings  conducing  to  our  pre- 
sent and  future  happiness,  and,  amongst  the 
rest,  the  precious  promises  of  the  gospel, 
which  so  directly  tend  to  make  men  par- 
takers of  the  divine  nature.  Note  here, 
That  the  promises  of  the  gospel  are  the 
christian's  great  and  precious  treasure;  great- 
ness and  goodness  are  then  most  shining, 
when  they  meet  in  the  same  subject,  but 
such  a  glorious  conjunction  is  rarely  found, 
eitlier  in  persons,  or  things  ;  rarely  are  great 
men  good,  or  good  men  great :  pebbles  are 
great,  but  not  precious  ;  pearls  are  precious 
but  not  great.  But  the  promises  are  both 
for  quantity  exceeding  great,  for  qua- 
lity exceeding  precious  :  and  that  in  respect 
of  the  author  of  them,  God ;  the  foundation 
of  them,  the  ^/oof/ o/' (7/^m^  the  manner 
of  their  dispensation,  they  are  freely  given  ; 
the  means  whereby  they  are  apprehended 
and  applied,  precious  faith  ;  and  exceed- 
ing precious  the  promises  are  in  regard  of 
the  end  of  them,  which  is  to  make  us  par- 
takers of  the  divine  nature,  (not  of  the 
essence,  but  qualities,  of  the  divine  nature,) 
which  enables  us,  in  some  measure,  to  re- 
semble God  :  as  the  seal  doth  communicate 
its  signature,  but  not  its  substance ;  so  in 
the  work  of  regeneration  God  doth  not  im- 
part his  essence,  but  infuse  holy  principles 
and  gracious  habits  into  the  soul,  whereby 
the  christian  resembles  him.  Learn  hence, 
That  the  great  end  and  effect  of  the  pro- 
mises, and  the  proper  influence  and  efficacy 
which  they  ought  to  have  upon  the  hearts 
and  hves  of  men,  is  this,  to  make  them  par- 
lakers  of  the  divine  nature,  and  to  render 
them  daily  more  like  unto  God  :  Having 
escaped  the  corruption  that  is  in  the  ■world 
through  lust.  Here  note,  1.  That  the  world 
is  full,  very  full,  of  corruption,  sin  and  temp- 
tation; by  reason  of  the  lust  of  men,  they 
rub  the  leprosy  upon  each  other  ;  and,  by 
the  contagion  of  a  bad  example,  infect  and 
poison  one  another.  Note,  2.  That  by 
being  made  partakers  of  the  divine  nature, 
through  the  influence  of  the  promises,  we 
escape  the  pollution  of  fleshly  lusts,  which 
the  world  is  defiled  with,  and  would  defile 
us  by. 

5  And  besides  this,  giving  all  di- 
ligence, add  to  your  faitli  virtue  ; 
and   to  virtue  knowledge ;     G  And 


to  knowledge  temperance;  and  to 
temperance  patience  ;  and  to  pa- 
tience godliness;  7  Ami  to  godli- 
ness brotherly  kindness  ;  and  to 
brotherly  kindness  charity. 

The  apostle  spends  the  former  part  of  the 
chapter  in  comforting,  this  in  exhorting ; 
he  told  us  before  what  God  had  done  for  us; 
he  tells  us  now  what  we  must  do  for  our- 
selves :  it  is  not  fit  that  heaven  should  take 
all  the  pains,  and  we  none;  we  must  give 
diligence,  all  diligence.  Beside  this,  that 
is,  besides  what  God  has  given  us,  and  done 
for  us,  let  us  take  care  to  be  daily  adding  to 
our  stock  and  store.  Adding  to  our  faith, 
virtue ;  that  is,  all  good  works  in  general, 
without  which  faith  is  dead,  or  dying  ;  and 
fortitude,  or  holy  courage,  in  doing  our  duty 
in  particular.  To  virtue,  knuwledge  ;  that 
is,  a  more  exact  knowledge  of  your  duty, 
and  a  tartlier  increase  in  it ;  for  knowledge 
is  the  light,  without  which  the  christian  can- 
not see  to  do  his  work.  And  to  knowledge 
must  be  added  temperance,  which  subdues 
the  violence  of  our  unruly  passions  and  ap- 
petites, and  does  reduce  those  rebellious 
powers  under  the  government  and  dominion 
of  reason  and  religion.  And  to  temperance, 
patience  under  all  wrongs  and  sufferings 
whatsoever;  an  impatient  man  under  afflic- 
tion is  like  a  bedlamite  in  chains,  raving 
against  God  and  man.  To  patience,  god- 
liness, a  conscientious  regard  to  all  the  du- 
ties of  the  first  table  ;  let  the  fear  of  God  re- 
strain you  from  sin,  the  love  of  God  constrain 
you  to  duty.  And  to  godliness,  brotherli/ 
kindness,  or  a  fervent  love  to  all  christians, 
as  being  our  brethren,  and  fellow -members 
in  Christ,  and  this  for  grace's  sake.  And 
to  brotherly  kindness,  charity:  that  is,  to 
all  mankind,  as  proceeding  from  the  same 
stock,  having  the  same  nature,  and  subject 
to  the  same  necessities  with  ourselves ;  let 
there  be  found  with  you  a  desire  and  en- 
deavour to  do  all  the  possible  good  you  can 
to  every  one.  Learn  and  observe  from  the 
whole.  That  there  is  a  concatenation  both 
of  graces  and  duties,  they  must  not  be  sepa- 
rated, they  will  not  live  single;  where  there 
is  one  grace  in  sincerity,  there  is  a  constant 
care  to  secure  all  the  rest ;  and  where  a 
christian,  for  conscience'  sake,  performs  one 
duty,  he  will  make  conscience  of  all  the  rest: 
the  duties  of  both  tables  are  religiously  ob- 
served, both  as  an  argument  of  his  sincerity, 
and  as  an  ornament  to  his  holy  profession : 

8  For  if  these  thinsfs  be  in  von, 


Chap. 


II  ST.  PETER. 


r3f) 


and  aboiiiu],  ihcy  make  you  that  ye 
shall  neither  be  barren  nor  nnfruit- 
fnl  in  the  knowledge  of  our  Lord  Je- 
sus Christ.  9  But  he  that  lacketh 
these  things  is  bhnd,  and  cannot  see 
afar  off,  and  hatli  forgotten  that  he 
was  purged  from  his  old  sins. 

To  encoura{!;e  christians  (o  grow  and  im- 
prove in  the  fore-mentioned  virtues  and 
graces,  our  apostle  here  lays  before  us,  1. 
The  great  advantage  of  such  a  proficiency 
and  growth,  Jf  these  ihiiiffs  be  in  you, 
and  abound,  that  is,  the  fore-mentioned 
graces,  they  will  both  cause  you  and  evi- 
dence  you  not  to  be  barren  and  unfruitful 
in  your  profession  of  Christianity  and  faith 
in  Christ ;  the  exercises  of  divine  graces 
are  the  best  evidences  of  our  being  made 
partakers  of  the  divine  nature.  Observe,  2. 
The  miserable  estate  of  those  whose  faith 
is  not  fruitful  in  good  works  :  He  that 
lacketh  these  things,  that  is,  who  doth  not 
live  in  the  exercise  of  the  fore-mentioned 
graces,  is  spiritually  blind,  and  really  des- 
titute of  that  knowledge  which  he  pretends 
to,  blinded  by  his  passions  and  lusts,  and 
sensual  affections,  and  sees  not  the  great  end 
and  design  of  Christianity,  forgetting  that 
in  baptism  he  solemnly  vowed  all  this,  and 
that  he  was  sacramentally  washed  from  his 
old  sins. 

10  Wherefore  the  rather,  bre- 
thren, give  diligence  to  make  your 
calling  and  election  sure  :  for  if  ye 
do  these  things,  ye  shall  never  fall  : 

As  if  our  apostle  had  said,  "  See  that  in 
the  diligent  exercise  of  the  fore-named 
graces,  and  in  the  daily  practice  of  the 
fore-mentioned  duties,  you  make  your  call- 
ing and  election,  which  are  sure  in  them- 
selves, sure  to  you  ;  for  so  doing,  you  shall 
never  fall  or  miscarry  eternally."  Here 
note,  That  it  is  their  own  calling  and  elec- 
tion which  christians  are  called  upon  to 
make  sure,  not  another's;  we  must  leave 
their  case  and  estate  to  God  that  searches 
the  heart ;  we  cannot  know  the  hearts  of 
others,  it  is  well  if  we  know  our  own  : 
Make  your  calling  and  election  sure. 
Learn,  1.  A  christian  may  be  assured  of 
his  own  salvation.  2.  Assurance  of  sal- 
vation requires  all  diligence.  3.  That  as- 
surance of  salvation  deserves  all  diligence. 
4.  That  the  way  to  make  our  election  sure, 
i*  first  to  make  our  calling  sure. 


11  For  so  an  entrance  shall  be 
ministered  unto  you  abundantly  into 
the  everlasting  kingdom  of  our  Lord 
and  Saviour  Jesus  Christ. 

There  are  four  sorts  of  persons  spoken  of 
in  scripture:  1.  Some  are  said  to  be  far 
from  tlie  kingdom  of  God,  afar  off  from 
God,  as  heathens  and  infidels,  who  know 
not  God.  2.  Others  are  said  not  to  be  far 
from  the  kingdom  of  God.  Mark  xii.  34. 
who  yet  will  never  come  there.  3-  Others 
are  scarcely  saved,  saved  with  great  diffi- 
culty, so  as  by  fire,  with  much  dross  of 
error  in  judgment,  and  corruption  in  life. 
4.  Others  are  said  to  have  an  abundant 
entrance  administered  to  them  into  the  ever- 
lasting kingdom-,  and  these  are  thefruitlul 
christians,  who  are  daily  adding  to  their 
graces,  and  going  from  strength  to  strength : 
these  shoot  the  gulf  of  death  in  the  holy 
triumph  of  their  grace  ;  they  enter  the  har- 
bour of  heaven  with  a  plerophory,  a  full 
sail,  with  a  full  assurance  of  faith  and 
hope.  Thus  will  the  fruitful  christian  have 
both  a  more  comfortable  passage  to,  and 
also  a  more  ample  reward  in,  heaven. 

12  Wherefore  I  will  not  be  neg- 
ligent to  put  you  always  in  remem- 
brance of  these  things,  though  ye 
know  them,  and  be  established  in 
the  present  truth.  13  Yea,  I  think 
it  meet,  as  long  as  I  am  in  this 
tabernacle,  to  stir  you  up,  by  put- 
ting you  in  remembrance  :  14 
Knowing  that  shortly  1  must  put  off 
this  my  tabernacle,  even  as  our 
Lord  Jesus  Christ  hath  shewed  me. 
15  Moreover,  I  will  endeavour,  that 
ye  may  be  able  after  my  decease 
io  have  these  things  always  in  re- 
membrance. 

Observe  here,  1.  The  persons  to  whom 
the  apostle  gave  the  foregoing  exhortation 
to  progressiveness  and  proficiency  in  holi- 
ness :  they  were  knowing  persons,  yea, 
established  persons,  they  were  both  inform- 
ed and  confirmed  in  the  truth ;  but  were  they 
knowing,  yet  they  wanted  farther  informa- 
tion ;  were  they  established,  yet  might 
want  farther  confirmation.  It  is  a  very 
dangerous  notion  some  have  taken  up,  that 
a  christian  in  this  life  may  live  above  or- 
dinances, and  outgrow  counsels  and  ex- 
hortations, as  if  he  need  not  hear,  or  |^ray. 


740 


[I  ST.  PETER. 


Chap.  I. 


or  the  like.  St.  Peter  thought  otherwise  : 
these  were  grown  christians  to  whom  he 
writes,  yet  he  tells  Ihem  three  several  times 
together  here,  in  lour  verses,  that  he  would 
not  be  negligent  to  put  them  in  remem- 
brance, even  of  those  things  which  they 
knew  already.  Observe,  2.  The  exemplary 
diligence  and  industry  of  the  apostle  in  his 
ministerial  work,  together  with  his  con- 
stancy therein  :  as  long  as  I  am  in  this 
tabernacle,  that  is,  as  long  as  I  live  in 
this  world,  1  will  endeavour  to  keep  the 
heavenly  flame  of  love  and  zeal  burning 
very  lively  upon  the  altar  of  your  hearts. 
Observe,  3.  The  motive  or  consideration 
provoking  him  to  this  diligence  ;  and  that 
is,  the  certainty  of  his  approaching  dissolu- 
tion, I  must  shortly  putujf  tliistabernacte, 
as  my  Lord  hath  shewed  mc.  Where 
note,  1.  He  calls  his  body  a  tabernacle,  in 
regard  of  its  moveabliness  and  frailty,  and 
in  opposition  to  that  house  made  without 
hands,  eternal  in  the  heavens.  Note,  2. 
How  familiarly  our  apostle  speaks  of  death, 
1 7nust  put  off  this  tabernacle  ;  he  makes 
no  more  of  putting  off  his  body  by  death, 
than  a  man  does  of  putting  off  his  clothes 
at  night.  Note,  3,  The  necessity  of  put- 
ting off  the  body,  /  mtist  ;  I  may,  and 
I  must  shortly  :  intimating,  that  how 
strong  soever  the  affections  and  inclinations 
of  souls  are  to  the  fleshly  tabernacles  they 
now  live  in,  yet  they  must  put  them  off, 
and  that  speedily.  Note,  4.  How  the  con- 
sideration of  the  certainty  and  suddenness 
of  St.  Peter's  removal  by  death  did  excite 
and  provoke  him  to  the  utmost  industry 
and  diligence  in  his  ministerial  work  where 
he  lived  ;  the  apprehensions  of  approaching 
death  must  quicken  to  utmost  diligence. 
Lastly,  That  ministers  must  never  give  over 
pressing  known  truths  as  long  as  they  live, 
that  their  people  may  have  them  in  re- 
membrance after  their  decease  :  I  will  en- 
deavour that  after  my  decease  you  may 
have  these  things  always  in  remem- 
brance. 

16  For  we  have  not  followed  cun- 
ningly devised  fables,  when  we  made 
known  unto  you  the  power  and  com- 
ing of  our  Lord  Jesus  Christ,  but 
were  eye-witnesses  of  his  majesty. 
17  For  he  received  from  God  the 
Father  honour  and  glory,  when  there 
came  such  a  voice  to  him  from  the 
excellent  glory,  This  is  my  beloved 
Son,  in   whom    I  am  well   pleased. 


18  And  this  voice  which  came  from 
heaven  we  heard,  when  we  were  with 
him  in  the  holy  mount. 

Our  apostle  conics  uuw  to  exhort  them 
to  constancy  in  the  faith  of  the  gospel,  as- 
suring them  that  himself  and  his  fellow- 
apostles  had  not  followed  artificially-de- 
vised fables,  when  they  made  known  to 
them  the  coming  of  Christ  in  the  flesh, 
and  that  he  was  truly,  and  in  very  deed, 
the  promised  Messias,  for  that  he  himself, 
with  James  and  John,  were  with  Christ 
upon  Mount  Tabor  as  eye-witnesses  of  his 
transfiguration,  where  and  when  he  received 
in  his  human  nature  a  conmiunicated  splen- 
dour, and  God  the  Faiher  from  heaven,  the 
seat  of  the  magnificent  glory,  pronounced 
him  to  be  his  well-beloved  Son,  in  whom 
he  is  well-pleased.  Learn  hence.  That  God 
the  Father's  testimony  from  heaven  con- 
cerning his  Son  Jesus  Christ,  did  effectually 
bring  honour  and  glory  unto  Christ,  and  is 
a  great  obligation  upon  us  to  faith  and  obe- 
dience to  him  :  He  received frorn  God  the 
Father  honour  and  glory,  attesting  him  to 
be  his  well-beloved  Son.  Learn,  2.  That 
there  was  as  much  assurance  given  of  the 
certainty  of  Christ's  being  the  promised 
Messias,  and  of  the  truth  of  the  evangelical 
doctrine,  as  the  world  could  reasonably  de- 
sire :  men  can  humanly  be  certain  of  no- 
thing more  than  what  they  receive  by  their 
senses,  which  are  the  proper  judges  of  ail 
sensible  objects ;  now  no  satisfaction  of  this 
kind  was  wanting  to  the  world  concern- 
ing our  blessed  Saviour  and  his  miracles; 
the  apostles  attesting  what  they  had  heard, 
what  they  had  seen  with  their  eyes,  and 
their  hands  had  handled  of  the  word  of  life, 
1  John  i.  L 

19  We  have  also  a  more  sure 
word  of  prophecy  ;  whereunto  ye 
do  well  that  ye  take  heed,  as  unto 
a  light  that  shineth  in  a  dark  place, 
until  the  day  dawn,  and  the  day-star 
arise  in  your  hearts  : 

Observe  here.  That  the  scriptures,  or  writ- 
ten word  of  God,  are  a  more  sure  word  to 
us  than  any  voice  from  heaven,  or  revela- 
tion whatsoever ;  not  that  there  was  any 
uncertainty  in  the  Lord's  voice  uttered  from 
heaven  at  Christ's  transfiguration,  but  be- 
cause that  transient  voice  was  heard  only 
by  three,  and  might  be  mistaken  or  forgot- 
ten ;  whereas  the  holy  scriptures  are  a 
standing  and  authentic  record,  and  a  most 


Cliap.  I. 


II  ST.  PETER. 


741 


sure  ground  for  faitli  to  build  upon  ;  and 
accordingly  our  apostle  tells  tlietn,  they 
should  do  well  to  alleiid  unto  the  written 
word,  that  is,  the  scTiptuns  ol  tiie  Old  Tes- 
tament, as  uiilo  u  li^hl  that  sinned  in  that 
dark  time,  till  by  considering  those  ancient 
prophecies,  and  comparing  them  wilh  what 
Christ  hath  done  and  sutiered,  they  might 
find  the  day  dawning  upon  them,  and  the 
morning  star,  the  Holy  Spirit,  arising  in 
their  hearts,  so  enlightening  and  convincing 
them,  that  no  more  doubts  or  scruples 
should  be  left  in  them  concerning  this  great 
truth,  attested  by  a  voice  from  heaven,  and 
confirmed  by  the  writings  of  the  prophets, 
namely,  that  Jesus  is  the  true  and  promised 
Messias,  and  really  the  Son  of  God.  Learn 
hence,  That  the  written  word  of  God  is  a 
surer  word,  more  to  be  depended  and  re- 
lied upon,  than  any  voice  from  heaven, 
though  attested  by  the  greatest  and  most 
eminent  apostle,  and  consequently  to  be 
more  heeded  and  regarded  by  us ;  nay,  far- 
ther, the  sanctiiying  operation  of  ttie  Holy 
Spirit  in  and  upon  the  hearts  and  lives  of 
sincere  and  serious  christians,  is  a  more  cer- 
tain and  indubitable  evidence  of  their  salva- 
tion, than  if  an  angel  should  come  from  hea- 
\cn  on  purpose  to  tell  them  that  they 
should  ceitainly  come  thither  ;  for  the  tes- 
timony of  an  angel,  at  the  highest,  is  but 
the  testimony  of  a  creature  ;  but  the  testi- 
mony of  the  sanctifying  Spirit  is  the  testi- 
mony of  God  himself ;  it  is  therefore  the 
sure  word  that  we  are  to  attend  unto  ;  and 
that  revelation  of  God's  will,  being  final, 
is,  and  ought  to  be  attended  to,  before  any 
pretended  or  real  revelations  whatsoever ; 
We  have  a  mnrc  sure  word  of  prop/iect/  : 
whcreunto  yc  do  -well  that  ye  take  heed, 

20  Knowino;  this  first,  that  no 
prophecv  of  the  scripture  is  of  any 
private  interpretation,  21  For  the 
prophecy  canie  not  in  old  time  by 
the  will  of  man  ;  but  holy  men  of 
I'lod  spake  as  they  were  moved  by 
the  Holy  Ghost. 

These  words  are  understood  variously. 
].  Some  interpret  them  thus  :  That  no  part 
of  holy  scripture  was  written  by  any  pri- 
vate impulse,  incitatinn,  or  motion,  by  no 
suggestion  of  men's  own  private  spirits,  but 
they  gave  out  to  us  what  the  Holy  Ghost  gave 
in  to  them  ;  nor  did  they  prophesy  ac- 
cording to  the  u-i//  of  man,  that  is,  when 
Ihey  would,  or  what  they  would,  but  they 


spake  by  the  instinct  and  impuUe  of  the 
Holy  Ghost.  The  words  show  what  au- 
thority the  penmen  of  the  holy  scriptures 
had  to  write  what  they  did,  and  why  we 
should  be  so  careful  to  take  heed  to  what 
they  wrote.  Learn  hence,  That  it  is  a  very 
great  principle,  yea,  one  of  the  first  prin- 
ciples of  our  faith,  that  the  scriptures  are 
the  very  word  and  will  of  God,  written  not 
by  any  private  spirit,  but  dictated  by  the 
Spirit  of  God,  and  consequently  are  no  part 
of  them  of  human  invention,  but  all  of  di- 
vine inspiration,  for  which  rsason  great  re- 
spect is  due  to  them,  and  we  shaft  do  well 
to  take  heed  to  thcu.  2.  Others  under- 
stand the  words  thus  :  That  no  prophecy 
of  scripture  is  to  be  expounded  as  speaking 
only  of  those  persons  whom  the  speaker 
first  intended  and  meant,  according  to  the 
speaker's  private  thought,  for  the  holy  men 
of  God  were  moved  by  God's  Spirit  to 
speak  those  words  which  signified  more  than 
Ihey  designed,  or  always  meant  and  un- 
derstood themselves  ;  as  for  instance  David 
olfen  speaks  in  the  psalms  words  true  of 
himself  and  Solomon,  but  the  Holy  Ghost 
pointeth  at  Christ,  who  was  typified  by 
those  persons  ;  and  whether  David  meant 
more  than  himself  and  Solomon,  it  is  cer- 
tain the  Holy  Ghost  meant  more  ;  so  if 
Josiah  be  meant  in  Jsa.  liii.assonie  would 
have  it,  it  is  evident  that  he  was  but  typi- 
cal, and  that  the  Holy  Ghost  meant  Christ 
and  his  sutTerings  ultimately  ;  so  that  it  is 
plain  that  the  scripture-prophecy  receives 
its  full  sense  from  the  Spirit,  and  not  from 
the  speaker ;  and  must  not  be  appropriated 
narrowly  to  those  private  men  by  whom, 
or  of  whom,  they  were  proximately  meant 
by  the  speaker.  3.  Others  understand  the 
words  after  this  manner,  namely,  that  no 
private  person  must  take  upon  him  the  in- 
terpretation of  holy  scriptures,  but  refer  all 
to  the  church.  Hence  E^tius  infers,  "  That 
the  reformed  and  their  pastors  must  not  in- 
terpret the  scriptures,  but  the  catholic  church 
only."  To  which  we  reply,  that  as  no  pri- 
vate persons,  so  likewise  no  church,  may 
presume  to  interpret  scripture  according  to 
their  own  mind,  nor  make  their  private  sense 
to  be  the  sense  of  scripture,  but  to  seek  un- 
derstanding from  God,  who  shows  the  mean- 
ing of  the  word  by  the  word,  (comparing 
scripture  with  scripture,)  and  by  his  Spirit 
leads  good  men  into  the  knowledge  and  un- 
derstanding of  it  ;  "  knowing  this,  that  no 
prophecy  of  the  scripture, is  of  any  private 
interpretation  ;  for  the  prophecy  came  not 
in  old  time  by  the  will   of  man,  but  the 


74i 


II  ST.  PETER. 


Chap.  II. 


men  of  God  spake  as  they  were  moved  by 
the  Holy  Ghost." 

CHAP.  H. 

Our  apostle,  in  the  latter  end  of  tlie  forepoin^ 
chapter,  recommended  the  holy  scriptures  to  us 
as  our  guide  and  rule,  as  our  card  and  compass 
by  which  we  should  steer  our  christian  course  ; 
he  tells  us,  that  the  holy  prophets  under  the  Old 
Testament  were  men  divinely  inspired,  and  what 
ihey  wrote  was  by  the  special  direction  of  the 
Holy  Ghost ;  he  comes  now  to  declare  and  foretel 
in  this  chapter,  the  coming  in  of  false  prophets 
and  teachers,  that  would  pervert  the  truth 
of  doctrine,  by  bringing  in  damnable  heresies  ; 
and  he  sets  forth  their  manners  ;  also  they  walk 
according  to  their  own  lusts:  monstrous  doctrines 
arc  usually  accompanied  with  monstrous  lusts, 
and  strong  delusions  with  vile  affections. 

"OUT  there  were  false  prophets  also 
among  the  people,  even  as  there 
shall  be  false  teachers  among  you, 
who  privily  shall  bring  in  damnable 
heresies,  even  denying  the  Lord  that 
bought  them,  and  bring  upon  them- 
selves swift  destruction. 

Observe  here,  How  the  apostle  foreteis 
the  coming  of  false  teachers  into  the  gos- 
pel church,  as  there  had  been  false  prophets 
in  the  Jewish  church  :  no  age  of  the  church 
ever  was  or  will  be  free  of  them  ;  but 
the  run  of  the  last  times  is  most  likely  to 
have  most  of  these  sour  dregs.  J'hcre  shall 
be  false  teachers  among  you  ;  false  teach- 
ers then  may  find  a  scripture  prophecy  for 
their  being  in  the  church,  but  they  will 
hardly  find  a  scripture  warrant  for  their  be- 
ing there.  Observe,  2.  The  doctrines  which 
they  will  teach  :  and  they  are  damnable 
heresies.  Where  note.  That  Almighty 
God  never  intended  a  certain  remedy 
against  heresy,  any  more  than  he  did 
against  sin  and  vice  ;  it  is  certain,  that 
there  is  no  certain  and  effectual  remedy 
against  either  of  them  ;  God  does  what  he 
sees  best  and  fittest,  not  what  we  think  to 
be  so.  Note  also.  That  infallibility  itself 
is  no  effectual  remedy  against  heresy  ;  the 
apostles  were  certainly  infallible,  and  yet 
they  could  neither  prevent  nor  extinguish 
heresy,  which  never  more  abounded  than 
in  the  apostles'  times  ;  St.  Paul  says,  there 
must  be  heresies,  1  Cor.  i.  19.  St.  Peter 
here  says,  ttiat  there  shall  be  false  teachers. 
Now,  if  there  must  be  heresies  and  false 
teachers,  either  the  church  is  not  infallible, 
or  infallibility  is  no  effectual  remedy  against 
heresy.  Observe,  3.  That  Christ  is  here 
called  the  Lord  that  bought  these  men  who 
brought  destruction  upon  themselves,  De- 
vying  the  Lord  that  bought  them  :  be- 


cause none  should  perish  for  want  of  a  suf- 
ficient sacrifice  for  sin,  Christ  by  his  blood 
purchased  for  them  pardon  and  life  to  be 
theirs,  upon  condition  of  believing  accept- 
ance. Observe  lastly.  As  the  seeds-men, 
false-teachers,  and  the  seed  they  sow, 
damnable  heresies,  so  the  crop  tliey  shall 
reap,  and  that  is,  swift  destruction :  as 
damnable  heresies  are  brought  in  privily, 
so  the  blasphemous  heretic,  the  seducing 
heretic,  the  seditious  heretic,  brings  upon 
himself  swift  destruction  ;  sometimes  tem- 
poral destruction  in  this  world,  certainly 
eternal,  without  repentance,  in  the  next. 

2  And  many  shall  follow  their  per- 
nicious ways  ;  by  reason  of  whom  the 
way  of  truth  shall  be  evil  spoken  of. 

As  if  the  apostle  had  said,  "  Notwith- 
standing heretics  bring  such  fatal  destruc- 
tion upon  themselves,  yet  many  that  pro- 
fess Christianity  shall  be  seduced  by  them, 
and  follow  their  pernicious  ways,  by  reason 
of  whom  the  enemies  of  religion  will  speak 
evil  of  it,  and  the  professors  of  it.  Observe 
here,  1.  The  thriving  and  growth  of  here- 
sies. Many  shall  follow  their  pernicious 
•ways.  Where  note.  The  nature  of  error, 
it  is  pernicious  and  destructive  ;  and  the 
efficacy  of  error,  not  a  few,  but  majiy,  are 
in  danger  of  being  perverted  by  it.  Ob- 
serve, 2.  The  sad  sequel  or  fruits  of  this. 
By  reason  of  whom  the  way  of  truth  is 
evil  spoken  of.  Here  note,  1.  The  title 
given  to  the  christian  religion ;  it  is  the 
way  of  truth,  so  styled  from  its  parentage 
and  original,  the  God  of  truth  .•  in  regard 
of  its  efficacy,  it  works  truih  in  the  inward 
parts,  and  because  it  brings  those  that  em- 
brace and  practise  it  to  the  enjoyment  of 
him  who  is  the  God  of  truth.  Note,  2. 
The  coarse  usage  which  religion  meets  with 
from  many  in  the  world  ;  it  is  blasphemed 
or  evil  spoken  of  by  persons  following  se- 
ducers, By  reason  of  whom  the  way  of 
truth  is  evil  spoken  of.  It  is  no  new  or 
unusual  thing  for  religion,  and  the  sincere 
professors  of  it,  to  be  traduced  and  slander- 
ed by  heretical  seducers  and  litlse  teachers. 

.3  And  through  covetousness  shall 
they  with  feigned  words  make  mer- 
chandise of  you  :  whose  judgment 
now  of  a  long  time  liiigereth  not, 
and  their  damnation  slumbereth  not. 

Observe  here,  1 .  What  is  the  root  of  all 
heresy  :  it  is  covetousness,  which  theapos- 


Chap.  II.  II  ST.  PETER. 

tit'  calls  Ihe  root  of  all  evil ;  they  are  co- 
vetuLis,  woildly-iiiinded  men  generally,  who 
hope  some  way  or  other  to  make  an  ad- 
vantage of  liieir  opinions,  who  broach  er- 
rors and  false  doctrines.  Observe,  2.  The 
miserable  condition  of  the  se<hiced  :  they 
are  sold  by  heretics  like  beasts,  Thty  make 
7nerchaiidisc  of  you.  The  business  of  he- 
retics IS  to  sell  iheir  own  and  others'  souls, 
as  Judas  did  Christ,  for  some  outward  bene- 
fit. Observe,  3.  The  arts  which  lieretics 
and  seducers  use  to  circumvent  and  deceive, 
and  that  is  feigned  words,  artificially  com- 
posed to  seduce,  drawing  into  error  with  a 
deceitful  eloquence.  Observe,  4.  The 
dreadful  punishment  which  attends  their 
sin  ;  stvift  destruction  :  Thtir  damnation 
slumbi-reth  not  ;  their  ji(d<rment  linger- 
eth  not.  Learn,  That  the  righteous  judg- 
ment of  God  brings  danmation  upon  the 
wicked,  and  their  damnation  will  come 
swiftly,  very  swiftly  upon  them. 

4  For  if  God  spared  not  ilie  an- 
gels that  sinned,  but  cast  them  down 
to  hell,  and  delivered  them  into 
chains  of  darkness,  to  be  reserved 
unto  judgment  ; — 5  And  spared  not 
the  old  world,  but  saved  Noah  the 
eisjhth  person,  a  preacher  of  right- 
eousness, bringing  in  the  flood  up- 
on the  world  of  the  ungodly  ;  6 
And  turning  the  cities  of  Sodom  and 
Gomorrha  into  aslies,  condemned 
them  with  an  overthrow,  making 
them  an  ensample  unto  those  that 
after  should  live  ungodly  ; 

Our  apostle  having  asserted,  in  the  fore- 
going verse,  that  the  judgment  of  the  wick- 
ed in  general  lingereth  not,  and  that  the 
damnation  of  seducers  in  particular  slum- 
beret  h  not,  he  comes  here  in  these  verses 
to  make  his  assertion  good  by  a  threefold 
instance,  namely,  the  angels,  the  old  world, 
and  the  people  of  Sodom  and  Gomorrha  : 
from  whence  he  would  have  them  con- 
clude, that  if  God  spared  not  these,  he 
would  not  long  spare  false  prophets  and 
their  followers.  Observe,  1.  The  example 
of  God's  severity  on  Ihe  fallen  angels;  they 
sinned  and  kept  not  their  first  slate,  they 
fell  from  that  state  of  holiness  in  which  they 
were  originally  created  ;  and  their  punish- 
ment followed,  they  were  cast  down  to 
hell,  and  delivered  into  chains  of  darkness, 
reserved  unto  judgment.     But  are  they  not 


743 


judged  and  punished  already  ?  Yes,  no 
doubt,  but  the  full  wrath  of  God  will  not 
be  pouied  out  upon  them  till  the  day  of 
judgment  ;  if  they  are  now  as  lull  of  sin 
as  they  can  be,  it  is  certain  they  are  not  so 
full  of  misery  and  torment  as  they  sha  I  be. 
Learn  hence,  1.  That  the  angels,  though 
created  in  an  holy,  yet  are  they  iKJt  in  an 
immutable,  slate.  2.  The  freedom  of 
Iheir  own  wills  was  the  cause  of  Iheir  sin, 
and  their  sin  the  cause  of  their  misery.  3. 
That  for  sin  they  were  cabt  down  to 
hell,  where  their  misery  is  much,  but 
they  expect  more.  Oliserve,  2.  The 
example  of  the  old  world,  upon  whose 
sinning  God  brought  a  flood,  drowning 
them  all  except  eight  persons.  Where  note, 
that  Ihe  greatest  multitude  and  number  of 
sinners  does  not  hinder  God's  justice  from 
executing  judgment  upon  them  for  their 
sins  ;  a  whole  world  sinning  are  as  easily 
destroyed  by  God  as  a  single  sinner.  Ob- 
serve, 3.  He  instances  in  the  wicked  cities 
of  Sodom  and  Gomorrha,  who  were  con- 
sumed by  fire  from  heaven,  and  rendered 
by  the  Almighty  a  dreadful  spectacle  to  all 
that  should  live  ungodlily.  Sin  lays  the 
foundation  of  ruin  in  Ihe  most  flourishing 
cities  and  kingdoms  :  the  strongest  walls 
cannot  keep  judgments  out,  when  sin  en- 
ters in  ;  Sodom's  plenty  and  power  could 
not  secure  her  inhabitants,  when  sin  had 
once  exposed  them  to  the  wrath  of  God. 
Note  also.  The  intention,  end,  and  design 
of  God,  in  punishing  some  sinners  ;  it  is  to 
make  them  examples  unto  others. 

7  And  delivered  just  Lot,  vexed 
with  the  filthy  conversation  of  the 
wicked:  8  (For  that  righteous  man 
dwelling  among  them,  in  seeing  and 
hearing,  vexed  his  righteous  soul 
from  day  to  day  with  their  unlawful 
deeds.) 

Observe  here,  1.  As  bad  as  Sodom  was, 
it  had  a  good  man  in  it ;  God  leaves  not 
himself  without  witness  ;  in  the  vilest  and 
veorst  of  places  God  has  some  that  profess 
his  name,  and  bear  witness  to  his  truth. 
Observe,  2.  The  character  given  of  him, 
just  Lot ;  the  denomination  was  taken 
from  the  habitual  frame  of  his  heart,  and  Ihe 
general  tenor  of  his  life.  Observe,  3.  How 
this  good  man  laid  to  heart  the  wickedness 
of  Sodom  ;  he  was  grieved  for  their  wicked 
and  filthy  conversation  before  God,  more 
than  for  their  unkind  and  cruel  behaviour 
towards  him  :  the  spirit  of  a  child  of  God 


744 


is  a  sympathizing  spiiit,  it  sadly  lays  to 
lieurt  both  the  sins  and  the  sufferings  of 
otheis.  Observe,  4.  The  care  that  God 
took  for  this  good  man's  preservation  :  ke 
delivered  just  Lot ;  he  dehvered  him  both 
from  the  company  and  conversation  of  the 
wicked,  which  was  a  continual  vexation  to 
him  ;  and  also  delivered  liim  from  the 
judgments  which  were  righteously  brought 
upon  the  wicked  :  And  delivered  Just 
Lot,  vexed  with  the  filthy  conversation  of 
the  wicked. 

9  The  Lord  knoweth  Iiow  to  de- 
liver the  godly  out  of  temptations, 
and  to  reserve  the  unjust  unto  the 
day  of  judgment  to  be  punished. 

From  the  particular  example  of  Lot,  and 
his  gracious  preservation  in  Sodom's  de- 
struction, the  apostle  draws  this  general  con- 
clusion, *'  That  Almighty  God  knows  how 
to  preserve  his  own  faithful  servants  from 
the  evil  of  temptations  and  trials,  which 
they  here  meet  with  in  the  world,  and 
from  the  world,  and  can  and  will  re- 
serve the  wicked  to  the  day  of  judg- 
ment to  be  punished."  Note  here,  1. 
That  the  Lord  has  a  perfect  and  exact 
knowledge  both  of  the  righteous  and  the 
wicked,  and  of  their  several  ways  and  do- 
ings. 2.  That  God  knoweth  many  ways 
how  to  deliver  the  righteous,  but  (consider- 
ing the  tenor  of  his  revealed  will)  he  know- 
eth  no  way  how  to  deliver  the  wicked,  they 
having  refused  all  ways  of  his  appftintment 
for  their  own  deliverance.  3.  That  al- 
though the  wicked  sometimes  escape  trou- 
ble, yet  they  are  never  delivered  from  it  ; 
all  their  preservations  from  evil  are  but  re- 
servations for  future  and  farther  evil  ;  the 
wicked  are  not  so  much  preserved  from,  as 
reserved  unto,  future  wrath  :  thus  we  see 
how  Almighty  God  very  well  knows  how 
to  perform  all  those  things  wiiich  he  has 
promised  to  the  godly,  and  threatened  to 
the  wicked  ;  The  Lord  knoweth  how  to 
deliver  the  godly,  but  reserveth  thexoick- 
fd,  Sfc. 

10  But  chiefly  them  that  walk 
after  the  flesh,  in  the  lust  of  unclean- 
ness,  and  despise  government :  pre- 
sumptuous are  they,  self-willed  ;  they 
are  not  afraid  to  speak  evil  of  dig- 
nities : 

As  if  the  apostle  had  said,  '*  Though  God 
reserves  all  wicked  men  to  punishment,  yet 


II  ST.  PETER.  Chap.  If. 

especially  heretics  and  seducers,  who  second 
their  corrupt  doctrine  with  a  wicked  con- 
versation, such  as  t:;fl//t  o/Ztr  the  Jiesh  in 
the  lust  of  uncleanness"  Here  note,  That 
heretics  are  frequently  unclean  persons  ; 
monstrous  opinions  and  vile  affections  ac- 
company one  another  ;  such  as  oppose  the 
faith  are  flesh-defilers.  Note  farther,  That 
seducers  are  opposers  of  civil  government 
and  dominion  :  they  despise  government, 
and  are  not  afraid  to  speak  evil  of  digni- 
ties. Some  think  the  dignities  here  intend- 
ed were  the  angels,  others  the  apostles,  but 
most  understand  it  of  civil  rulers  :  it  is  a 
very  heinous  sin  in  the  sight  of  God  to  de- 
spise government,  and  oppose  rulers. 

11  Whereas  angels,  which  are 
greater  in  power  and  might,  bring 
not  railing  accusation  against  them 
before  the  Lord. 

That  is,  "  Whereas  the  blessed  angels, 
who  have  more  power  than  men,  when 
they  plead  against  devils  themselves,  do  it 
not  by  railing  accusation."  Note  here. 
That  angels  are  far  superior  to  men  in  dig- 
nity and  power.  2.  That  purity  of  affec- 
tion does  accompany  angelical  illumina- 
tion ;  as  the  angels  are  above  us,  so  are  they 
the  patterns  of  holiness  to  us.  3.  They  are 
eminently  so  with  respect  to  the  govern- 
ment of  their  passions  ;  when  they  con- 
tend with  devils  themselves,  it  is  without 
disturbance,  without  railing  accusations.  It 
is  our  duty  to  learn  this  angelical  lesson,  of 
forbearing  railing  accusations,  not  to  return 
evil  for  evil,  but  being  defamed,  to  entreat : 
we  are  to  be  as  just  to  another's  reputation 
as  our  own ;  they  that  handle  the  names 
of  others  rudely,  must  expect  their  own 
will  be,  at  one  time  or  other,  handled  as 
roughly  ;  nothing  is  more  just  with  God, 
than  to  suffer  others  to  open  their  mouths 
against  those  who  will  open  their  own 
mouths  against  others. 

12  But  these,  as  natural  brute 
beasts,  made  to  be  taken  and  de- 
stroyed, speak  evil  of  the  things  that 
they  understand  not;  and  shall  ut- 
terly perish  in  their  own  corruption  : 

Observe  here.  What  our  apostle  com- 
pares these  heretical  seducers  to,  and  sets 
them  forth  by,  brute  beasts.  1.  Because 
their  minds  run  after  sensual  objects  vio- 
lently and  impetuously,  and  they  know  no 
measure  in  the  using  of  them  ;  like  swine, 


Chap.  II. 


II  ST.  PETER. 


746 


they  wallow  over  head  and  ears  in  the  mud 
of  their  sensual  lusts.  And,  2.  They  were 
also  as  secure  as  the  brute  beasts ;  they 
mock  at  the  denunciation  of  God's  judg- 
ment, saying,  IV/iere  is  the  promise  of /lis 
corning  'f  Seducers  are  perfect  sensualists  : 
it  is  a  righteous  thing  with  God  to  leave 
them  to  be  governed  by  sense,  who  will 
not  be  guided  by  grace  ;  they  would  not 
be  saints,  and  at  length  they  cease  to  be 
men  ;  but,  like  brutes,  fall  into  the  ditch 
of  beastly  sensuality.  O  christian  !  beg  of 
God  thai  thy  grace  may  be  true  and  super- 
natural ;  for  if  it  be  only  in  appearance,  and 
doth  not  arise  to  true  sanctity,  it  may  soon 
degenerate  and  sink  down  into  sensual 
bestiality.  In  a  word,  3.  They  are  to 
perish,  and  to  be  destroyed  like  brute 
beasts;  all  seek  to  destroy  them  for  their 
hurtlulness,  but  these  moral  beasts  destroy 
tliemselves  -.  sensual  seducers  pemA  in  their 
own  corruptions ;  in  their  natural  cor- 
ruptions, by  their  luxury  and  intemperance, 
bringing  diseases  and  death  upon  their  bo- 
dies ;  in  their  civil  corruptions,  overthrow- 
ing their  families,  by  swallowing  down  their 
estates;  yea,  they  corrupt  themselves  eter- 
nally, destroying  body  and  soul  by  their 
excess.  Lord  !  how  will  the  fatted  glutton 
(without  repentance)  fry  in  hell  !  how  dis- 
mal a  recompense  will  a  sea  of  brimstone 
be  for  a  river  of  wine !  They  who  are 
drowned  in  profuseness,  shall  certainly  be 
drowned  in  perdition. 

13  And  shall  they  receive  the  re- 
ward of  unriehteousness,  as  they 
that  count  it  pleasure  to  riot  in  the 
day-time  :  spots  they  are  and  ble- 
mishes, sportinsf  themselves  with 
their  own  deceivings,  while  they 
feast  with  you  ;  14  Having  eyes 
full  of  adultery,  and  that  cannot 
cease  from  sin  :  beguiling  unstable 
soids:  an  heart  they  have  exercised 
with  covetous  practices  ;  cursed 
children  ; 

Here  we  have  many  sad  and  dreadful 
instances  given  of  the  height  of  sensuality 
and  brulishness  which  these  seducers  were 
arrived  at,  and  had  attained  unto.  Lord  ! 
how  do  fleshly  lusts  and  sensual  aflfections 
obscure  the  light  of  conscience,  and  cor- 
rupt its  judgment  !  There  is  such  an  in- 
timate communion  between  the  soul  and  the 
body,  that  they    interchangeably  corrupt 


one  another.  To  what  a  desperate  degree 
of  hardness  and  insensibility  had  the  flames 
of  lust  seared  the  consciences  of  these  men  : 
They  liad  lost  all  the  ingenuous  bashful- 
ness  of  human  nature,  and  pleased  them- 
selves in  their  licentious  principles  and 
practices,  not  declining  to  do  that  at  noon- 
day which  heathens  would  have  blushed  to 
be  found  d^ing  at  midnight.  Observe  par- 
ticularly. How  luxury  and  uncleanness  ac- 
company each  other  ;  they  took  pleasure 
in  rioting  and  sporting  themselves  in  their 
ftasts,  and  their  eyes  were  full  of  adultery. 
They  feasted  and  fed  immeasurably,  im- 
purely, and  lustfully,  making  their  plenty 
fodder  and  fuel  for  their  lusts  ;  for,  having 
fed  to  the  full,  every  one  neighed  after  his 
neighbour's  wife,  and  putting  out  the  can- 
dles after  supper,  they  gave  way  promis- 
cuously to  the  ravings  of  unbridled  lust, 
turning  the  temple  of  the  Holy  Ghost  into 
an  hog-sty.  But  know,  O  unclean  sinner  ! 
that  God  will  return  flames  for  flames,  and 
revenge  the  fire  in  thy  heart  with  (he  fire 
of  hell.  How  nearly  does  it  concern  thee, 
who  has  burnt  in  these  impure  flames  of 
uncleanness,  and  kindled  the  flames  of  God's 
wrath,  to  labour  to  cool  and  quench  them 
with  the  blood  of  Christ,  and  the  tears  of 
repentance,  which  alone  can  allay  the  heats 
of  sin  in  thee,  and  of  wrath  in  God  !  Let 
unclean  sinners  improve  examples,  lest  they 
be  made  examples. 

15  Which  have  forsaken  the  right 
way,  and  are  gone  astray,  following 
the  way  of  Balaam,  the  son  of  Bo- 
sor,  who  loved  the  wages  of  unright- 
eousness ;  16  But  was  rebuked  for 
his  iniquity  :  the  dumb  ass,  speak- 
ing with  man's  voice,  forbad  the 
madness  of  the  prophet. 

Our  apostle,  having  charged  lhe.se  men 
with  insatiable  lust  in  the  former  verse,  pro- 
ceeds next  to  lax  them  with  insatiable  co- 
vetousness  in  this  verse,  declaring,  that  this 
sin  had  diverted  them  from  the  right  way 
of  truth  and  godliness,  and  caused  them  to 
imitate  Balaam  of  old,  whose  love  of  honour 
and  wealth  so  blinded  his  eyes,  that  the  ass 
he  rode  upon  could  see  beyond  him,  whose 
mouth  God  miraculously  opened  to  rebuke 
the  madness  of  the  prophet.  Note  here, 
1.  How  the  wicked  in  after-ages  do  in  their 
courses  and  practices  imitate  such  wicked 
persons  as  lived  before  them  in  former  ages : 
these  men  follow  the  way  of  Balaam,  imitate 


746 


II  ST.  PETER. 


Chap.  II. 


his  covetousness  and    insatiable  desire  of 
wealth.     Note,  2.  That  as  it  is  the  nature  of 
all  sin  to  carry  men  out  of  the   way,  so  co- 
vetousness in   particular  will  carry  a   man 
astray,  and  put  him   upon  the   practice  of 
any  wickedness:  it   neither  fears  nor  for- 
bears any  sinful  course  to  attain  its  end  ; 
they  that  will  be  rich  meet  with  many  en- 
ticements unto  sin,  and  they  will  not  fear  to 
embrace  any  enticement.     Nay,  verily,  a 
thirst  after  gain   will  make  a  man  thirst 
after  blood,  to  get  gain.     Witness  Balaam 
and  Judas,  who   were    both  covetous  and 
bloody.     Covetousness  is  oft-times  the  cause 
of  uncleanness.     How  many,  for  the  sake 
of  money,  have  violated  their  matrimonial 
faith,  allured  more  with  the  adulterer's  purse 
than  his  person.     Let  no  person   hope  to 
escape  any  sin   that  embraces  this  one  sin. 
Note,   3.     What  a  mighty  struggle  there 
sometimes  is  in  a  natural  man's  conscience 
concerning  sin.     The  light  of  Balaam's  con- 
science made  him  refuse  the  wages  of  un- 
righteousnes?,  and  speak   honourably  :  If 
Balak  would  give  me  his  house  full  of 
silver  and  gold,  I  cannot,  &c.  but  at  the 
same  time  lust  in  his  heart  led  iiim  forth 
strongly  to  desire  it.     He  loved  the  wages 
of  unrighteousness :  loved  it  but  durst  not 
touch  it.     Note,  4.  How  extremely,  yea, 
brutishly  mad,   such   men   are  upon   their 
lusts,  who  will  not  be  rebuked   or  stopped 
in  their  progress  of  impiety  without  a  mira- 
cle.    Balaam's  running  was  so  greedy,  and 
his  march  so  furious,  that  he  had  cursed  the 
people,  had  not  the  angel  stopped  him,  and 
the  ass  spoken  to  him.     Little  thanks  to  a 
resolute  sinner  that   he  does  not   rush   on, 
when  the  arm  of  Omnipotency  pulls  him 
back.     O  let  the  heart-changing  power  of 
the  grace  of  God  influence  us  to  good,  as 
well  as  his  almighty  arm  restrain  us  from 
evil,  or  we  are  miserable. 

17  These  are  wells  without  water, 
clouds  that  are  carried  with  a  tem- 
pest;  to  whom  the  mist  of  darkness 
is  reserved  for  ever. 

Still  our  apostle  succeeds  in  characterizing 
and  describing  these  seducers,  which  were 
then  amongst  them.  Hedescribed  them  be- 
fore by  their  luxury  and  licentiousness,  bv 
their  incontinency  and  uncleanness,  by 
their  insatiableness  and  covetousness;  now 
he  proceeds  to  discover  their  vanity  and 
emptiness.  They  pretended  indeed  to  be 
deep  fountains  of  saving  knowledge,  but 
like  wells  without  wat^  ;  and  to  be  clouds 


containing  abundance  of  rain,  for  the  water- 
ing of  the  church,  whereas  they  were  like 
clouds  carried  about  with  a  tempest  of  pride 
and  ambition,  from  one  vicious  doctrine  and 
practice  to  another,  darkening  the  church  ; 
for  whom,  by  the  just  judgment  of  God,  is 
reserved  the  blackness  of  darkness  fur  ever. 
Note  here,  1.  The  ministers  of  the  gospel 
ought  to  be  as  wells,  for  depth  of  knowledge, 
for  purity  of  doctrine,  for  residency  or  fixed- 
ness of  abode  ;  every  one  knows  where  the 
town-well  stands:  though  ministers  are  wells 
of  clay,  yet  should  they  be  always  full  of 
the  water  of  life,  and  always  at  hand  for 
the  people  to  have  recourse  unto.  Note,  2. 
The  ministers  of  Christ  must  be  full  and 
watery  clouds,  able  and  apt  to  teach,  able 
to  open  scriptures,  able  to  convince  gain- 
sayers,  continually  dropping  down  the 
heavenly  dew  ;  but  not  as  clouds  without 
water,  without  the  water  of  true  knowledge, 
without  the  water  of  holiness,  sanctity  both 
of  heart  and  life,  nor  without  the  water  of 
consolation  and  refreshment.  The  highest 
commendation  of  a  minister  is  industry  for, 
and  usefulness  to,  the  souls  of  others  :  clouds 
consume  themselves  by  watering  others. 
Note,  3.  That  although  seducers  are  wont 
to  make  great  shows  and  appearances  of 
worth  in  themselves,  yet  it  is  a  great  and 
inexcusable  sin  to  make  show  of  that  good- 
ness of  which  we  are  wholly  void,  and  to 
which  we  are  also  opposite ;  to  be  wells 
without  water,  and  clouds  without  rain, 
big  and  black,  accompanied  with  emptiness 
and  dryness.  Appearing  goodness  sets  men 
at  the  farthest  distance  from  real  goodness ; 
they  that  satisfy  themselves  in  appearances, 
will  never  labour  after  holiness  in  reality. 

18  For  when  they  speak  great 
swcW'ing  ivords  of  vanity,  they  allure 
through  the  lust  of  the  flesh,  through 
much  wantonness,  those  that  were 
clean  escaped  from  them  who  live 
in  error. 

The  next  sin  charged  upon  these  seduceis 
is  pride  and  ostentation,  they  speak  big, 
great  swelling  words  of  vanitj/ ;  with  a 
Jolty  and  affected  style  they  propounded 
their  false  doctrines  to  amuse  the  simple.  It 
is  the  usual  practice  of  seducers  to  speak  in 
an  high-flown  strain  of  words,  that,  being 
not  understood,  they  may  be  the  more  ad- 
mired. Next  they  allure  to  their  party  such 
novice  christians  who  had  left  their  heathen- 
ish bestiality,  and  made  an  outward  pro- 
fession of  the  christian  religion.     The  woxA 


Chap.  ir. 


II  ST.  PETER. 


747 


rendered  to  allure,  is  a  metaphor  taken  from 
fishers  or  fowlers,  who  produce  the  bait  or 
shrape,  but  hide  the  net  or  snare.  Seducers 
bait  their  liook  with  such  baits  as  are  proper 
to  tlie  fish  they  would  catch,  else  they  are 
no  good  anglers.  But  observe  what  the  bait 
is,  here  betore  us,  it  is  libeity,  it  is  licentious- 
ness, they  allure  through  the  lust  of  the 
fesh  :  no  bait  like  this.  Learn  hence. 
That  the  true  reason  why  seducers  have  so 
many  followers  is  this,  because  their  doc- 
trine is  libertinism,  and  most  agreeable  to 
the  carnal  lusts  and  corrupt  attections  of 
men.  This  is  the  true  reason  why  Popery 
has  had  so  many  proselytes;  they  allure 
throurrh  the  lusts  ofthefesh.  Never  was 
religion  better  calculated  lor  gratifying  men's 
beastly  lusts,  than  Popery  ;  it  indulges  a  li- 
berty to  all  abominable  lusts  and  unchris- 
tian practices,  yet  after  all  will  blanch  over 
wilful  violations  of  God's  laws  with  the  fa- 
vourable title  of  venial  crimes.  Sit  Anima 
mea  cum  Philosophis  ;  let  my  soul,  at  the 
great  day,  be  rather  found  among  the  sober 
heathen  philosophers,  than  among  sensual 
and  brutish  christians. 

19  While  they  promise  them  li- 
berty, they  themselves  are  the  ser- 
vants of  corruption  :  for  of  whom 
a  man  is  overcome,  of  the  same  is 
he  brought  in  bondage. 

Observe  here,  1.  How  the  old  pretence 
for  the  most  unbounded  licentiousness  has 
been  liberty  ;  they  promise  them  liberty  ; 
a  liberty  to  do  any  thing  without  fear;  but 
this  is  not  liberty  properly,  but  licentious- 
ness, which  in  reality  is  the  greatest  slavery. 
Accordingly  it  follows,  they  themselves 
are  the  servants  of  corruption  ;  that  is, 
such  as  promise  you  sinful  liberty,  are  the 
greatest  slaves  to  sin  and  corruption  them- 
selves. .  All  ^n  is  servitude  and  slavery  ; 
and,  when  sin  and  sinners  flatter  men  with 
the  great  opinion  of  liberty,  it  makes  them 
the  most  miserable  vassals,  and  the  worst  of 
slaves ;  for  so  many  lusts,  so  many  lords, 
so  many  vices,  so  many  tyrants,  has  a  sin- 
ner over  him  ;  for  of  whom  a  man  is  over- 
C07ne,  oj"  the  same  is  he  brought  into  bon- 
dage. As  when  the  conqueror  brings  the 
vanquished  into  captivity,  he  makes  them 
slaves,  and  imposes  on  them  vile  and  ser- 
vile offices  ;  in  like  manner,  those  lusts,  by 
which  sinners  have  been  conquered  and 
brought  in  bondage,  they  must  needs  be 
slaves  unto.  Is  this  liberty  to  obey  every 
lust  as  a  petty  slave  ?     Call  you  this  free- 


dom, when  a  man  cannot  clioose  but  sin  ? 
If  to  sin  be  the  only  liberty,  they  have  no 
liberty  in  heaven  ;  no,  this  is  the  service  of 
corruption  ;  a  thraldom,  not  a  freedom  :  for 
of  whom  a  man  is  overcome,  of  the  same 
is  he  brought  in  bondage. 

20  For  if  after  they  have  escaped 
the  pollutions  of  the  world,  through 
the  knowledge  of  the  Lord  and  Sa- 
viour Jesus  Christ,  they  are  again 
entangled  therein  and  overcome, 
the  latter  end  is  worse  with  them 
than  the  beginning. 

By  escaping  the  pollutions  of  the  world, 
understand  their  renouncing  of  them  in  bap- 
tism ;  their  conversion  from  heathenism  to 
the  profession  of  Christianity,  by  the  know- 
ledge of  the  gospel.  Now,  if  afterwards 
they  return  to  it  again,  and  are  entangled  in 
their  idolatry,  and  othet  gross  sins,  their 
latter  end  is  worse  than  their  beginning, 
their  christian  heathenism  worse  than  their 
old  heathenism.  Learn  hence.  That  a  per- 
son may  forsake  many  gross  and  scandalous 
sins,  and  have  a  visible  change  and  refor- 
mation wrought  in  his  life ;  but  not  being 
a  thorough  and  prevailing  change,  he  is  still 
in  an  unsafe  state ;  his  latter  end  may  be 
worse  than  the  beginning. 

21  For  it  had  been  better  for 
them  not  to  have  known  the  way  of 
righteousness,  than,  after  they  have 
known,  i^,  to  turn  from  the  holy  com- 
mandment delivered  unto  them. 

As  if  the  apostle  had  said.  The  sin  and 
misery  of  these  men  had  been  far  less,  if 
they  had  never  known  the  way  of  righte- 
ousness revealed  by  tiie  gospel  of  Christ, 
than,  after  they  have  known  it,  to  forsake 
the  practice  of  holiness,  which  by  their 
baptismal  profession  they  had  obliged  them- 
selves unto.  Learn  hence.  That  to  sin 
against  light  and  knowledge  received  in  and 
by  the  gospel,  is  a  very  heinous  aggravation 
ofsin.  The  condition  of  persons  simply 
ignorant,  is  not  so  bad  by  far  as  theirs  who 
have  been  enlightened,  and  yet  afterwards 
have  apostatized.  A  relapse  is  ever  more 
dangerous  than  the  first  sickness,  more  soon 
incurred,  more  hardly  cured.  Woe  to  those 
that  relapse  from  God  to  the  world,  from 
truth  to  error,  from  grace  to  vice  ;  their  lat- 
ter end  will  be  worse  than  their  beginnmg, 
if  they  recover  not  themselves  again  by 
timely  repentance. 


748 


II  ST.  PETER. 


22  But  it  is  happened  unto  them 
according  to  the  true  proverb,  The 
dog  is  turned  to  his  own  vomit 
again  ;  and  the  sow  that  was  washed 
to  her  wallowing  in  the  mire. 

Observe  here,  The  odious  character  given 
of  apostates;  the  apostle  compares  them  to 
dogs  and  swme,  who  though  wastied  in  the 
water  of  baptism  externally,  yet  their  na- 
tures were  never  internally  renewed  by  the 
Holy  Ghost,  as  Christ's  sheep  are.  All  the 
outward  reformation  of  lite  winch  is  tound 
in  unrenewed  persons,  is  but  like  the  wash- 
ing ot  a  swme,  which  you  may  make  clean, 
but  can  never  make  cleanly  :  upon  occasion 
it  will  again  to  the  mire  ;  make  the  swine  a 
sheep,  change  its  nature,  and  it  will  never 
delight  in  filth  more ;  but,  whilst  it  retains 
its  filthy  nature,  it  will  delight  in  fillhiness. 
Dogs  that  have  disgorged  their  stomachs 
are  dogs  still ;  and  swine  washed,  are  swine 
still.  No  wonder  then  if  temptation  draw 
them  to  return  to  their  vomit  and  mire 
again.  O  our  God !  as  thou  hast  out- 
wardly washed  us  in  baptism,  do  thou  in- 
wardly renew  us,  and  thoroughly  sanctify 
us,  by  thy  Holy  Spirit ;  as  we  are  the  work- 
manship of  thine  hands,  make  us  also  the 
sheep  of  thy  pasture,  that  our  love  to  purity 
may  daily  more  and  more  increase;  that 
when  apostatizing  sinners  return  to  their  vo- 
mit with  the  dog,  and  to  the  mire  with  the 
swine,  and  so  draw  back  into  perdition,  we 
may  be  of  the  number  of  those  that  perse- 
vere, to  the  salvation  of  our  souls.     Amen. 

CHAP.  HI. 

Our  apostle  having-,  in  Uie  foregoing  chapter,  at 
large  described  the  seducers  and  fdlse  teachers, 
which  in  all  ag»s  trouble  and  perplex  the  church  ; 
he  comes,  in  thi»  chapter,  to  inform  us,  that  those 
men  would  proceed  to  that  height  of  impiety,  as 
to  scoflf  at  the  principles  of  religion,  and  to  de- 
ride the  expectationsof  a  future  judgment,  which 
in  the  close  of  this  chapter  he  describes  ;  and  ex- 
horts christians  to  the  love  and  practice  of  uni- 
versal holiness,  as  the  best  preparative  for  the  day 
of  judgment;  advising,  that  no  profit  may  tempt 
them,  no  pleasure  entice  them,  no  power  embol- 
den them,  no  privacy  encourage  them,  to  do  that 
thing  which  they  would  not  be  found  doing,  if 
judgment  should  surprise  them  in  the  doing  of  it. 
Accordingly  thus  he  writes; 

'T^HIS  second  epistle,  beloved,  I 
now  write  unto  you ;  in  both 
which  I  stir  up  your  pure  minds  by 
way  of  remembrance  ;  2  That  ye 
may  be  mindful  of  the  words  which 
were  spoken  before  by  the  holy  pro- 
phets, and  of  the  commandment  of 


Chap.  III. 
apostles   of  the    Lord    and 


us    th< 
Saviour: 

Observe  here,  1.  The  design  of  both  St. 
Peter's  epistles  was  one  and  the  same,  even 
to  put  them  in  remembrance  of,  and  to 
call  to  their  minds,  what  they  had  formedy 
heard  and  understood,  but  possibly  not 
retained,  nor  duly  considered.  T/iis  se- 
cond epistle  I  write  ;  in  both  -which  I  stir  up 
your  7niiids  hi)  xvaj/ofrcmemhrancc.  Note, 
The  office  of  ministers  is  to  be  remembran- 
cers. The  Lord's  rememirancers,  by 
putting  him  in  mind  of  the  people's  wants; 
their  people's  remcmhrancers,  by  putting 
them  frequently  in  mind  of  their  duty  to  God. 
There  is  then  a  constant  necessity  of  a  con- 
scientious ministry  ;  none  are  weary  of  it 
but  such  as  love  not  to  be  reminded  of  their 
duty  by  it.  Nay,  farther,  St.  Peter  tells 
them,  he  would  stir  up  theii  pure  minds  by 
way  of  remembrance;  implying,  that  the 
memories  of  the  best  christians  stand  in  need 
of  refreshing,  and  the  affections  of  the  ho- 
liest want  a  fresh  exciting.  The  freest 
christians  sometimes  want  a  spur :  we  are 
slow  to  learn  what  we  should  do,  and  more 
slow  to  do  what  we  have  learnt.  Great 
then  is  the  sin  of  those  who  contemn  re- 
peated truths.  Cursed  is  that  curiosity  that 
despises  a  wholesome  truth,  because  it  is 
common.  If  we  have  such  nice  stomachs 
that  will  not  endure  to  eat  twice  of  the  same 
dish,  if  wholesome;  it  is  just  with  God, 
that  want  should  overtake  our  wantonness. 
Observe,  2.  What  it  is  that  he  would  have 
them  remember  and  be  mindful  of;  it  is  the 
word  of  prophecy  in  the  Old  Testament, 
and  the  doctrine  of  the  gospel  in  and  under 
the  New  ;  That  ye  be  mindful  of  the 
"words  spoken  before  by  the  holy  prophetSy 
namely,  Enoch,  and  Daniel,  who  prophe- 
sied of  the  general  judgment  of  the  last  day, 
and  of  the  destruction  of  Jerusalem  then  at 
hand.  Observe,  3.  How  St.  Peter  here 
joins  the  prophets  and  apostles  together,  as 
concurring  harmoniously  in  their  doctrine: 
what  was  foretold  by  the  prophets  was  con- 
firmed by  the  apostles ;  hence  they  are  said 
to  have  but  one  mouth,  St.  Luke  i.  As  he 
spake  by  the  mouth  of  all  his  prophets,  not 
by  the  mouths ;  for,  though  the  prophets 
and  apostles  were  many,  yet  had  they  all 
but  one  mouth,  speaking  all  the  same  things. 

3  Knowing  this  first,  that  there 
shall  come  in  the  last  days  scoffers, 
walking  after  their  own  lusts,  4 
And  saying,  Where  is  the  promise  of 


Chap.  III.  II  ST.  PETER. 

Ills  coming  ?  for  since  the  fathers 
fell  asloep,  all  things  continue  as 
they  were  from  the  beginning  of  the 
creation. 

Observe  here,  1.  The  persons  foretold,  or 
what  sort  of  men  should  be  found  in  these 
last  days;  namely,  sco/fcw.  These  are  the 
dregs  of  mankind,  found  in  the  dregs  of 
time  ;  they  scoff  sometimes  at  the  word  of 
God,  sometimes  at  religion,  and  the  ways 
of  good  men,  sometimes  at  sin,  and  the 
follies  of  those  that  are  bad.  The  scoffing 
spirit  is  a  vile  spirit  ;  it  is  better  to  be  a  fool 
than  a  flouter  ;  better  to  have  a  dull  spirit, 
than  a  deriding  spirit ;  to  deride  God  and 
religion  is  the  height  of  impiety.  Such  as 
are  in  the  chair  of  the  scorner  are  in  the 
highest  form  in  the  devil's  school.  Observe, 
2.  What  it  was  that  these  men  scoffed  at ; 
namely,  at  the  prediction  of  our  Saviour's 
coming  to  judge  the  world ;  they  say, 
Where  is  the  promise  of  his  coming  ?  Be- 
cause Christ  did  not  come  when  some  looked 
for  him,  they  concluded  he  would  not  come 
at  all,  but  that  all  things  should  go  on  in  a 
constant  course,  as  they  had  done  from  the 
beginning  of  the  creation.  Observe,  3. 
The  character  of  the  persons  who  are  called 
scoffers  ;  they  are  said  to  walk  after  their 
own  lusts,  men  of  sensual  spirits  and  licen- 
tious lives.  No  wonder,  that  they  who 
give  themselves  up  to  all  manner  of  sensu- 
ality, do  deny  a  judgment  to  come ;  for,  as 
it  is  expedient  for  them  that  there  should  be 
none,  so  they  endeavour  to  persuade  them- 
selves that  there  shall  be  none,  and  are  glad 
to  find  arguments  to  fortify  themselves  in 
that  persuasion.  But  surely  God  scorneth 
thescorners;  he  will  laugh  at  their  calamity, 
and  mock  when  their  desolation  cometh. 
Lord  !  what  a  black  and  horrid  ingratitude 
is  this,  to  scoff  at  the  Author  of  our  beings, 
and  the  Patron  of  our  lives;  to  live  in  de- 
fiance of  him  in  whom  we  live  !  Is  it  not 
time  for  God  to  come  and  judge  the  world, 
when  men  begin  to  doubt  whether  ever  he 
made  it  ? 

5  FoT  this  they  willingly  are  igno- 
rant of,  that  by  the  word  of  Gocl  the 
heavens  were  of  old,  and  the  earth 
standing  out  of  the  water,  and  in 
the  water  :  6  Whereby  the  world 
that  then  was,  being  overflowed 
with  water,  perished  ;  7  But  the 
heavens  and  the  earth  which  are  now, 
by  the  same  word  are  kept  in  store, 


14» 


reserved  unto  fire  against  the  day  of 
judgment  and  perdition  of  ungodly 
men. 

These  scoffers  had  declared  in  the  former 
verse,  that  the  world  was  the  same  it  was 
from  the  beginning,  that  nature  always  had 
and  therefore  ever  would,  keep  its  course. 
But,  says  the  apostle  here,  these  scoffers 
know  better;  if  they  be  ignorant,  they  are 
willingly  ignorant  what  a  change  God  made 
in  the  world  since  the  first  creation  of  it, 
and  that  he  can  as  easily  destroy  it  as  he 
did  at  first  create  it.  To  evidence  this,  the 
apostle  shows  how  God  by  water  drown- 
ed the  old  world,  and  therefore  all  things 
had  not  continued  as  they  were  from  the 
beginning  of  the  creation,  and  that  this  pre- 
sent world  shall,  when  God's  time  is  come, 
be  ruined  by  fire,  as  the  old  world  was  by 
water.  The  same  omnipotent  power  of 
God  which  created  the  world,  upholds  and 
preserves  it,  and  will  at  last  destroy  it,  name- 
ly, at  the  final  judgment,  when  all  wicked 
persons,  especially  profane  scoffers  at,  and 
deriders  of,  Christ's  coming,  shall  be  con- 
demned, and  perish.  Hence  learn.  That 
those  great  and  awful  works  of  God,  the 
creation,  preservation,  and  final  destruction, 
of  the  world,  first  by  water,  and  next  by 
fire,  none  ought  to  be  ignorant  of,  but  all 
ought  to  meditate  frequently  upon,  and  be 
continually  prepared  for.  Note,  2.  That 
the  day  of  judgment  will  be  a  day  of  perdi- 
tion to  ungodly  men ;  they  shall  then  be 
utterly  and  eteinaily  destroyed.  The  wick- 
ed are  called  in  scripture  sons  of  perdition  ; 
they  are  so  actively,  they  make  it  their  work 
to  destroy  others;  and  they  are  so  passively, 
they  shall  be  destroyed  at  that  day,  when 
they  and  their  works  shall  be  burnt  up. 

8  But,  beloved,  be  not  ignorant 
of  this  one  thing,  that  one  day  is 
with  the  Lord  as  a  thousand  years, 
and  a  thousand  years  as  one  day. 
9  The  Lord  is  not  slack  concerning 
his  promise,  (as  some  men  count 
slackness,)  but  bis  long-suffering  to 
US-ward,  not  willing  that  any  should 
perish,  but  that  all  should  come  to 
repentance. 

Our  apostle  here  answers  the  cavil  and  ob- 
jection of  the  fore-mentioned  scoffers,  name- 
ly. That  if  Christ  intends  to  come  to  judg- 
ment,  why  does  he  so  long  defer  his  coming  ? 
To  this  our  apostle  replies,  1.  By  assuring 


750 


II  ST.  PETER. 


Chap.  III. 


Uiem  that  this  delay  ought  not  to  be  judged 
according  to  our  sense  and  apprehension  of 
things,  tor  God  does  not  measure  time  as 
we  do  ;  but  a  thousand  years,  which  seem 
so  long  tons,  are  but  a  day,  yea,  but  a  mo- 
ment, to  him  who  is  eternal,  and  inhabileth 
eternity.  To  the  eternity  of  God  no  finite 
duration  bears  any  proportion,  to  eternity 
all  time  is  equally  short ;  God  does  not 
measure  time  by  our  pole,  nor  cast  up  yeats 
by  our  arithmetic.  2.  He  assures  them 
farther,  that  God's  delay  of  judgment  did 
not  proceed  from  slackness,  but  from  divine 
patience  and  goodness.  He  delays  his 
coming,  on  purpose  to  give  men  time  to  re- 
pent, and  by  repentance  to  prevent  their 
own  eternal  rum.  Learn  hence,  i.  That 
God's  delay  of  judgment  is  no  ground  for 
sinners  to  conclude  that  he  will  not  come 
to  judgment,  for  our  Saviour  has  no  where 
fixed  and  determined  the  time  of  it. 
We  can  neither  be  sure  when  our  Lord  will 
come,  nor  certain  when  he  will  not  come. 
Learn,  2.  That  the  true  reason  why  God 
defers  judgment,  is  to  give  sinners  opportu- 
nity for  repentance  ;  if  this  be  not  complied 
with,  he  reserves  those  who  are  incorrigibly 
bad  to  a  more  remarkable  ruin,  condemning 
them  that  will  not  be  saved,  but  obstinately 
destroy  themselves. 

10  But  the  day  of  the  Lord  will 
come  as  a  thief  in  the  night :  in  the 
which  the  heavens  shall  pass  away 
with  a  great  noise,  and  the  elements 
shall  melt  with  fervent  heat ;  the 
earth  also,  and  the  works  that  are 
therein,  shall  be  burnt  up. 

Our  apostle  having  asserted,  that  this 
solemn  day  of  judging  the  Jews,  at  the  de- 
struction of  Jerusalem  first,  and  then  of  all 
mankind  at  the  end  of  the  world,  will  cer- 
tainly come  ;  he  next  shows  the  manner  how, 
and  that  although  this  g/eat  day  of  the  Lord 
comes  slowly,  yet  it  will  come  unexpectedly, 
like  a  thief  in  tiie  night,  surprising  the  se- 
cure and  unprepared  part  of  the  world. 
The  thief  comelh  without  warning,  and 
without  noise,  so  shall  the  coming  of  the 
Son  of  man  be.  Rev.  xvi.  15.  Behold, 
I  come  as  a  thief:  blessed  are  they  that 
watch.  Observe  next.  The  aposile  de- 
clares what  a  great  change  there  will  be  when 
Christ  comes  to  judgment,  namely,  a  total 
dissolution  of  the  whole  frame  of  nature: 
The  heavens  shall  pass  away  with  a  great 
tioise,  the  elements  shall  melt,  and  the 
earth  be  burnt   up ;  that  is,  say  some,  to- 


tally consumed  and  utterly  abolished  ;  for 
when  there  is  no  more  need  of  sun  and  stars, 
of  earth  and  water,  why  should  they  be 
any  more  ?  And  when  the  saints  see  God 
face  to  face,  what  need  of  the  glass  of  the 
creatures  to  behold  the  face  of  God  in  ? 
Oihers  conceive  that  the  heavens  and  the 
earth  shall  not  be  annihilated,  but  bettered 
and  improved,  their  substance  continued, 
but  their  qualities  changed  ;  that  out  of  this 
conflagration  God  will  bring  forth  a  new 
edition  of  heaven  and  earth,  and  of  what  is 
contained  in  them,  to  be  the  everlasting 
monuments  of  his  own  power  and  goodness, 
and  the  delightful  object  of  his  saints'  con- 
templation. 

U  Seeing  then  that  all  these 
things  shall  be  dissolved,  what  man- 
ner of  persons  ought  ye  to  be  in  all 
holy  conversation  and  godliness  ; 

These  words  are  St.  Peter's  practical  im- 
provement of  the  foregoing  doctrine  con- 
cerning the  certain,  sudden,  and  terrible 
judgment  of  Christ  to  come.  If  the  whole 
frame  of  heaven  and  earth  shall  be  so  won- 
derfully changed,  and  a  new  world  made, 
how  holy  should  they  be,  and  how  great  a 
degree  of  purity  sliould  they  labour  to  attain 
unto,  who  expect  to  live  in  this  new  world? 
Learn  hence.  That  the  firm  belief  of  Christ's 
coming  to  judgment,  and  the  dissolution  of 
this  sinful  world  by  fire,  should  convince  all 
christians  of  the  necessity  of,  and  engage 
them  in  the  pursuit  and  endeavour  after,  a 
life  of  universal  holiness,  and  that  with  the 
utmost  care  and  possible  diligence:  Seeing 
all  these  things, — what  manner  of  persons 
ought  ye  to  be!  Heaven  is  an  holy  place, 
has  holy  company,  holy  employments,  holy 
enjoyments ;  we  must  be  qualified  for  it, 
before  we  can  be  admitted  into  it,  and  be- 
gin that  life  of  holiness  upon  earth  which 
will  never  end  in  heaven  -,  without  a  present 
meetness  for  heaven  we  must  never  expect 
to  be  admitted  into  it.  Col.  i.  12. 

12  Looking  for  and  hasting  unto 
the  coming  of  the  day  of  God,  where- 
in the  heavens,  being  on  fire,  shall 
be  dissolved,  and  the  elements  shall 
melt  with  fervent  heat  .^ 

Having  exhorted  persons  by  holiness  to 
prepare  for  Christ's  coming  to  judgment  in 
the  foregoing  verse,  he  now  directs  them  to 
expect  and  look  for  it,  to  desire  and  long 
alter  it,  looking  for  and  hasting  to  the 
carnino  of  the  day  of  God,  that  joyful  day 


Clia.y.  lir. 


II  ST.  PETER. 


751 


of  our  peitect  deliverance  and  salvation, 
when  the  lower  heavens  and  earth  shall 
be  dissolved,  and  the  elements  melt  with 
fervent  heat.  Learn  henci-,  That  there  is, 
or  ought  to  be,  in  all  believers,  a  vehement 
desire  after,  and  a  fervent  longing;  tor,  the 
coming  and  appearance  of  our  Lord  Jesus 
Christ.  O  christian  !  long  intensely  for 
Christ's  company,  for  know  assuredly  he 
longs  for  thine. 

13  Nevertheless,  we,  according  to 
ills  promise,  look  for  new  heavens 
and  a  new  earth,  wherein  dwelleth 
righteousness,  14  Wherefore,  he- 
loved,  seeing  that  ye  look  for  such 
things,  he  diligent  that  ye  may  be 
found  of  him  in  peace,  without  spot, 
and  blameless  : 

Observe  here,  J.  What  is  the  subject 
matter  of  the  christian's  expectation  :  he 
looks  for  new  heavens  and  a  new  earth, 
in  which  dwelleth  righteousness,  that  is, 
only  righteous  persons,  and  perfectly  right- 
eous persons,  where  sin  shall  no  more  pre- 
vail. Observe,  2.  What  is  the  ground  and 
foundation  of  this  hope  in  the  christian  : 
it  is  the  promise  of  God,  We,  according  to 
his  promise,  look  for  new  heavens  and  a 
new  earth.  To  hope  for  any  thing  that 
God  has  not  promised  is  presumption. 
Hope  is  the  expectation  of  some  future  good 
which  God  has  promised,  and  faith  be- 
lieved. Observe,  3.  How  christians  should 
qualify  and  fit,  make  ready  and  prepare, 
themselves  for  this  joyful  hour,  this  de- 
sirable place  and  state  :  Be  diligent,  that 
t/c  may  be  found  of  hnn  in  peace,  with- 
out spot,  and  blarneless.  Give  all  dili- 
gence that  ye  may  be  found  at  that  day  in 
a  state  of  peace  and  reconciliation  with 
God  by  justification,  and  without  spot  and 
blameless,  without  any  allowed  spot  or 
blame,  by  pressing  now  after  the  highest 
measures  of  sanctification,  that  so  an  en- 
trance may  both  joyfully  and  abundantly 
be  administered  to  you  into  that  kingdom 
wherein  dwelleth  righteousness. 

1.5  And  account  that  the  long- 
suffering  of  our  Lord  is  salvation  ; 
even  as  our  beloved  brother  Paul 
also,  according  to  the  wisdom  given 
unto  him,  hath  written  unto  you  ; 
16  As  also  in  all  /<is  epistles,  speak- 
ing in    them    of  these    things  :     in 


which  are  some  things  hard  to  be  un- 
derstood, which  they  that  arc  un-' 
learned  and  unstable  wrest,  as  they 
do  also  the  other  scriptures,  unto 
their  own  destruction. 

In  these  words  St.  Peter  advises  them  to 
make  an  holy  and  wise  construction  of  the 
forbearance  of  God  in  his  delaying  to  come 
to  judgment,  not  to  thmk  that  God  neg- 
lects them  under  sutft;rmgs,  or  is  well 
pleased  with  the  perverseness  of  the  wicked 
world  insmning;  but  his  patience  and 
long-suffering  towards  them  is  hereby  dis- 
played, in  order  to  the  bringing  of  them 
to  repentance,  and  by  repentance  to  salva- 
tion. Account  that  the  long-suffering  of 
God,  that  is,  the  design  of  God  in  his  long- 
suffering,  is  the  sinner's  salvation.  Here 
note,  That  patience  and  long-suffering  in 
God  is  an  ability  or  power  in  him,  not  only 
to  delay  the  execution  of  his  wrath  for  a 
time,  by  a  temporary  suspension  of  it  to- 
wards them  tliat  perish,  and  shall  feel  it  at 
last ;  but  to  delay  the  execution  of  it  to- 
wards others,  in  order  to  their  eternal  sal- 
vation, that  they  may  never  feel  it.  Ob- 
serve next.  How  this  apostle,  to  add  to  the 
strength  and  authority  of  what  he  had 
spoken  concerning  the  certainty  of  Christ's 
coming,  and  their  duty  to  be  in  a  ready  pre- 
paration for  it,  doth  make  mention  of  St. 
Paul  as  bearing  witness  in  several  places  of 
his  epistles  thereunto.  Even  as  our  de- 
loved  brother  Paul  hath  written  unto  you 
in  all  his  epistles,  speaking  in  them  of 
these  things.  As  the  prophets  had  all  one 
mouth,  so  had  the  apostles  also,  speaking 
all  the  same  thing.  Observe  lastly.  The 
testimony  given  by  St.  Peter  to  St.  Paul's 
epistles.  He  acknowledges,  \.  That  there 
were  some  things  in  them  hard  to  be  un- 
derstood. Mark,  he  doth  not  say  many 
things,  much  less  that  all  things,  in  St. 
Paul  were  hard  to  be  understood,  but  some 
things  only.  How  vainly  then  doth  the 
church  of  Rome  produce  this  text,  to  prove 
the  obscurity  of  the  whole  scripture  !  where- 
as the  great  and  necessary  things  to  our 
salvation  are  so  plainly  revealed  in  scrip- 
ture, that  even  babes  in  Christ  do  appre- 
hend and  understand  them.  And  though 
there  be  difficulties  in  other  points,  more 
remote  from  salvation,  yet  they  are  so 
for  our  exercise  and  trial,  to  excite  our 
most  intense  study  and  diligence.  Note 
farther.  Who  the  persons  are,  to  whom  the 
scriptures  are   hard   to    be  understood,— 


752 


II  ST.  PETER. 


Chap.  HI. 


to  the  unlearned  and  unstable,  who  wrest 
and  pervert  them  to  their  own  destruction. 
The  original  word  rendered  to  tvrest,  is  a 
metapiior  taken  from  torturers,  who  put  a 
man  upon  the  rack  ;  they  torment  hmi  so 
long,  till  they  make  him  speak  what  he 
never  meant  to  speak  ;  so  these  wrest  a 
sense  out  of  scripture  which  the  Holy  Ghost 
never  intended.  Scripturce  obscuritas  von 
novm  Regulm  ntcessilatein,  sed  Spiritus 
illuminantis  et  ministcrii  exponentis  tie- 
cessitatem  ostendit. — Bishop  Davenant. 

17  Ye,  therefore,  beloved,  seeing 
ye  know  these  things  before,  beware 
lest  ye  also,  being  led  away  with  the 
error  of  the  wicked,  fall  from  your 
own  stedfastness  :  18  But  grow  in 
grace,  and  in  the  knowledge  of 
our  Lord  and  Saviour  Jesus  Christ. 
To  him  be  glory,  both  now  and  for 
ever.     Amen. 

Our  apo^tle  concludes  his  epistle  with  an 
exhortation  to  watch  against  the  errors  and 
false  doctrines  of  seducers,  lest  we,  being  led 
away  thereby,  do  fall  from  our  own  sted- 


fastness in  the  faith  of  the  gospel.  It  ought 
to  be  our  care  not  only  to  be  found  in  the 
faith,  but  stedfast  m  the  faith  ;  and  that 
we  may  be  so,  we  are  here  directed,  1. 
To  grow  in  grace,  in  all  grace,  in  (aith, 
hope,  and  love  ;  for  grace  establishes  the 
heart,  and,  accordingly,  stedfastness  and  in- 
crease of  grace  are  here  joined  together.  2. 
To  grow  in  knowledge :  the  way  to  be 
kept  stedfast  is  to  grow  in  grace  :  and  the 
best  way  to  grow  in  grace  is  to  grow  in  the 
knowledge  of  Jesus  Christ,  to  know  him  in 
his  person,  in  his  offices,  in  his  undertaking, 
in  his  doctrine,  in  his  example  ;  such  a 
knowledge  as  this  is  of  Jesus  Christ,  is  fun- 
damental to  all  graces.  They  all  begin  in 
knowledge,  and  are  increased  by  knowledge. 
Grow  in  grace,  and  in  the  know/edge  of 
Jesus  Christ  ;  behold  how  these  two  keep 
equal  pace  in  the  soul  of  a  christian,  name- 
ly, grace  and  knowledge  ;  in  what  degree 
one  increases,  the  other  increases  propor- 
tionably.  To  the  author  and  finisher  of 
which  grace,  to  the  fountain  and  founda- 
tion of  which  knowledge,  be  ascribed  all 
honour  and  glory,  both  now  and  for  ever- 
more.    Amen. 


FIRST  EPISTLE  GENERAL 


St.  JOHN. 


As  touching  the  author  and  penman  of  this  Epistle,  the  church  of  God  lias  in  all  ages  concluded  it  to 
be  St.  John  the  apostle,  the  same  person  that  wrote  tlie  Gospel,  though  we  do  not  find  his  name 
prefixed  to  either,  which  is  looked  u^on  as  an  evidence  of  his  great  hunnility  :  he  that  was  so  high 
in  Clirisl's  favour  as  to  be  called,  "  The  disciple  whom  Jesus  loved,"  how  little  and  how  low  was  he 
in  his  own  sight ! 

The  time  when  he  wrote  this  epistle  is  concluded  to  have  been  a  little  before  the  destruction  of  Je- 
rusalem, because  he  speaks  of  the  last  "  hour  now  at  hand,"  which  is  generally  understood  to  be 
the  last  times  of  the  Jewish  state  ;  and  because  of  the  many  antichrists  and  false  prophets,  which  were 
then  amongst  them,  such  as  Christ  tells  us.  Matt.  xxiv.  24.  were  to  be  the  immediate  forerunners  of  that 
destruction. 

The  occasion  of  writing  it  seems  to  be  twofold,  partly  to  arm  the  Jewish  converts  against  those  loose 
doctrines,  that  faith  without  works,  believing  witliout  doing  righteousness,  was  sulhcient  to  salva. 
tion  ;  that  mea  might  be  children  of  the  light,  and  yet  walk  in  darkness;  the  favourites  of  God, 
without  obedience  to  his  laws,  or  love  to  his  children  or  servants  ;  and  partly  to  fortify  them  against 
the  impious  errors  of  the  Gnostics,  who  sprang  from  Simon  Magus,  and  pretended  to  extraordinary 
measures  of  knowledge  and  divine  illumioation,  from  whence  they  had  tlieirname;  but  notwith- 
standing all  these  glittering  appearances,  they  allowed  themselves  in  all  manner  of  impious  and  vicious 
practices. 

Now  that  St.  John  particularly  aims  at  these  men,  is  evident  from  the  frequent  and  plain  allusions 
throughout  this  epistle,  to  those  names  and  titles  which  this  sect  assumed  to  themselves:  thus,  ch.  ii.  4. 
"  He  that  saith  I  know  him,  and  keepeth  not  his  commandments,  is  a  liar,  and  the  truth  is  not  in 
him."  This  sect  also  pretended  that,  whatever  they  did,  they  could  not  sin.  Hence  is  that  of  tlie  apos.. 
tie,  cli.  i.  8,  "  If  we  say  that  we  have  no  sin,  the  truth  is  not  in  us."  In  a  word,  these  men  not  only  held 
it  lawful  to  renounce  Christianity,  that  they  might  avoid  persecution,  hut  also  joined  with  the  hea- 
thens in  persecuting  the  christians  ;  for  which  reason  the  apostle  taxes  them  with  hatred  of  their  bre- 
tliren,and  calls  them  murderers  ;  therefore,  to  show  the  inconsistency  of  thebe  principles  and  practices 
with  cliristianity,  the  apostle  writes  this  excellent  Epistle  now  before  us,  asserting,  that  nothing  is 
more  essential  to  a  true  christian  than  the  love  and  practice  of  universal  holiness  ;  and  let  men  pretend 
to  what  knowledge  and  faith  they  please,  wickedness  is  a  plain  mark  and  character  of  the  children  of 
the  devil.     This  is  the  general  scope  and  design  of  St.  John's  Epistle. 


CHAP.  I.  three  of  the  five  senses,  to  wit,  hearino;, 

-_,.,._,     ...  ^  1      ,      .  seeing,  feeling,  io  bear  witness  to  it,  the 

1       .^  which  was  trom  the  begin-  latter  still  carrying    a  stronger   testimony 

ning,    which   we     have    heard,  than  the  former;  to  see  is  more  than  to 

which  we  have  seen   with   our  eyes,  hear;  to  feel  is  more  than  to  see:  That 

which  we  have  looked  upon,  and  our  '^^ich  we  have  heard,  which  we  have  seen, 

hands  have  handled,  of  the  Word  of  'l'^^'^^  ^^  ^""^^  handled.    Observe  farther, 

Ijfg  .  That  to  make  the  testimony  yet  more  strong. 

'  St.  John  adds  two  words  more,  by  way  of 

It  is  first  observable,  that  whereas  St.  confirmation,  l.ThdX  which  we  have  look- 

John  began  his  gospel  with  a  description  of  ed  upon  ;  now  this  is  more  than  to  see  ; 

Christ's  divinity,  as  God,  he  begins  his  epis-  to  see  may  be  but  a  transient,  sudden  act, 

tie  with  a  demonstration  of  the  truth  of  his  but  to  look  upon  is  a  fixed  and  dehberate 

human  nature,  as  man  :  for  the  certainty  of  act,  and  usually  a  pleasing  and  delightful 

which  he  appeals  to  the  judgment  of  sense,  act;    we   looked  upon   him   as  the  rarest 

because  the  senses,  when   rightly  circum-  object,  as  the  desire  and  the  delight  of  our 

stantialed,  are  the  proper  judges  of  all  sensi-  eyes.     2.  It  is  added,  as  the  surest  ground 

ble  objects;  accordingly  St.  John  here,  to  of  certainty,  that  their  hands  had  handled 

show  the  certainty  of  Christ's  incarnation  the  Word  of  life;  as  they  daily  conversed 

and  manifestation  in  the  flesh,  brings  in  with  Christ,  so  they  handled  and  touched 

VOL.  II.  3    c 


754 


I  ST.  JOHN. 


Chap.  I. 


him,  both  before  his  resurrection  and  after 
it ;  so  that  from  hence  we  may  remark, 
that  God  has  given  us  thehighestand  fullest 
assurances  that  can  be  desind,  of  his  Son's 
nianiftstaiion  iu  our  flesli,  and  appearing  in 
our  nature  ;  he  was  heard  and  seen,  looked 
upon  and  handled  by  those  that  conversed 
with  hiin,  which  are  evident  demonstra- 
tions of  the  truth  of  the  human  nature  as- 
sumed by  him.  Observe  farther,  Tliiit  our 
apostle  taiies  notice  of  Christ's  divine  nature, 
as  well  as  asserts  the  reality  of  his  human 
nature  :  he  styles  him  Ike  Word,  the  ivord 
of  life,  and  the  word  which  was  from  the 
beginning  :  in  the  beginning  when  all 
things  received  their  being,  then  the  Word 
was,  and  did  actually  subsist,  even  from 
all  eternity :  Learn  hence,  That  Jesus  Christ, 
the  eternal  Word,  not  only  antecedent  to 
his  incarnation,  but  even  before  all  time, 
and  the  beginning  of  all  things,  had  an 
actual  being  and  subsistence.  Prov.  viii. 
23.  /  was  set  up  from  everlasting,  then 
was  I  by  him  as  one  brought  up  with  him  : 
thus  was  this  Jesus,  in  whom  we  trust,  both 
God  and  man,  having  two  distinct  natures 
in  one  person. 

2  (For  the  life  was  manifested, 
and  we  have  seen  it,  and  bear  wit- 
ness, and  shew  unto  you  that  eternal 
life,  which  was  with  the  Father,  and 
was  manifested  unto  us  ;) 

As  if  the  apostle  had  said,  "  Christ  Je- 
sus, that  eternal  life  which  was  with  the 
Father  from  eternity,  as  being  his  eternal 
Son,  was  in  the  fulness  of  lime  manifested 
in  the  flesh,  and  we  his  apostles  saw  him 
in  his  assumed  human  nature,  and  do  now 
testify,  publish,  and  declare  him  unto  you  ; 
he  was  pleased  to  subject  himself  to  the  no- 
tice of  our  senses  ;  and  what  we  have  heard, 
seen,  and  felt,  and  has  been  manifested  unto 
us,  that  we  do  with  all  integrity  declare 
and  manifest  unto  others."  Note  here,  1. 
Ttie  title  given  to  Christ,  he  is  life,  eternal 
life,  he  is  so  in  himself,  and  he  is  the  foun- 
tain of  life  to  us  ;  we  now  live  by  him  a 
life  of  justification,  we  derive  from  him  a 
life  of  holiness  and  sanctification,  and  we 
hope  to  live  with  him  a  life  of  glorifica- 
tion. Note,  2.  This  eternal  life  was  from 
all  eternity  with  the  Father,  and  distinct 
from  him  ;  he  was  with  the  Father,  not  as 
an  instrument  but  as  an  agent,  in  making 
of  the  world,  Hcb,  i.  2,  3.  and  as  his  Fa- 
ther's delight,  Prov.  viii.  31.  Note,  3. 
This  eternal  life  which  from  the  beginning 


was  with  the  Father,  in  the  fulness  of  time 
was  manifested  to  the  sons  of  men  ;  mani- 
fested, not  as  he  was  to  the  prophets,  by 
faith,  so  they  rejoiced  to  see  him,  John  viii. 
nor  in  the  similitude  and  likeness  of  flesh, 
so  he  sometimes  manifested  himself  to  ihe 
patriarchs,  Gin.  xviii.  but  manifested  in  the 
flesh  to  his  apostles,  who  eat  and  drank, 
discoursed  and  conversed,  with  him.  Note, 
3.  That  what  theaposdes  saw  of  Christ  they 
made  manifest  to  others  ;  they  had  them- 
selves sufficient  satisfaction  of  the  verity  of 
Christ's  human  nature,  and  of  the  certainty 
of  his  doctrine,  and  therefore  with  mighty 
assurance  they  declare  it  unto  others,  and 
the  reason  of  that  declaration  follows  in  the 
next  verse. 

3  That  which  we  have  seen  and 
heard,  declare  we  unto  you,  that  ye 
also  may  have  fellowship  with  us  ; 
and  truly  our  fellowship  is  with  the 
Father,  and  with  his  Son  Jesus 
Christ. 

As  if  he  had  said,  "  We  declare  that 
unto  you  of  Christ  which  we  ourselves  have 
seen  and  heard,  and  what  we  had  by  sight 
and  hearing  you  are  to  receive  from  our 
testimony  ;  and  our  design  and  end  herein 
is  sincerely  this,  that  you  may  have  fellow- 
ship and  be  of  one  communion  with  us, 
and  not  of  false  teachers,  and  by  virtue  of 
your  communion  with  us  may  partake  of 
the  same  faith  and  grace,  and  all  spiritual 
benefits  and  privileges,  which  Christ  has 
purchased  for  us  ;  and  you  will  have  no 
cause  to  repent  of  your  coming  into  our 
communion  and  fellowship  ;  for  verily  we, 
and  all  that  have  sincerely  embraced  the 
doctrine  of  the  gospel  with  us,  have  fellow- 
ship with  the  Father,  and  with  his  Son  Je- 
sus Christ,  and  with  each  other."  Learn 
hence.  That  believers  have  communion 
with  the  Father,  Son,  and  Holy  Spirit,  and 
one  with  another.  2uest.  Wliat  doth  this 
communion  include?  Answ.  L  Real  union; 
believers  are  united  to  God  and  Christ  mo- 
rally, conjugally,  mystically.  2.  Recipro- 
cal community  ;  a  community  of  enjoy- 
ments, the  Lord  is  theirs,  and  they  are  his ; 
d  community  of  affection,  there  is  mutual 
love,  mutual  delight,  mutual  desires,  and 
mutual  hatred  ;  a  community  of  interests, 
they  have  the  same  designs  and  ends,  Ihe 
same  enemies  and  friends  ;  a  community  of 
privileges,  the  Lord  visits  them,  and  they 
visit  him  ;  the  Lord  walks  with  them,  and 
they  with  him  ;  the  Lord  observes  them. 


Chap.  1. 


I  ST.  JOHN. 


755 


and  they  observe  him  ;  they  impart  the  se- 
crets of  their  hearts  to  him,  and  he  imparts 
the  secrets  of  his  word  and  of  his  provi- 
dence to  them,  Gen.  xviii.  17.  Shall  I  hide 
from  Abi-aharn  the  thing  that  I  do  .* 
2uest.  2.  What  are  the  benefils  and  ad- 
vantages of  this  commimion  ?  Ajisw.  It 
affords  the  higiiest  honour,  the  sweetest 
pleasure,  and  the  ciiieft'st  happiness  ;  it  is 
heaven  on  this  side  heaven  ;  our  happiness 
and  theirs  differs  only  in  degree,  not  essen- 
tially, but  gradually.     Blessed  privilege! 

4  And  these  things  write  we  unto 
you,  that  your  joy  may  be  full. 

Observe  here.  The  great  end  for  which 
the  apostles  penned  and  wrote  (he  doclrine 
of  the  gospel,  namely,  that  their  joy  may 
be  full  who  do  believe  it  and  obey  it.  The 
joy  which  good  men  experience  in  the  word 
of  God  is  a  solid  joy,  a  substantial  joy,  a 
full  joy,  a  lasting  joy.  Worldly  joy  is  nau- 
seating, but  not  satisfying;  glutting,  but  not 
filling.  But  that  joy  that  is  found  in  the 
holy  scriptures,  in  the  word  and  promise  of 
God,  is  better  experienced  than  expressed. 
Christianity  doth  not  extirpate  our  joy,  but 
regulate  and  refine' it ;  it  shows  us  the  proper 
object  of  our  joy,  what  to  rejoice  in,  and 
the  manner  how,  that  we  may  not  sin  in 
rejoicing. 

5  This  then  is  the  message  which 
we  have  heard  of  him,  and  declare 
unto  you,  that  God  is  light,  and  in 
him  is  no  darkness  at  all. 

That  is,  "  This  is  the  sum  and  substance 
of  the  gospel  of  Christ's  doctrine,  and  our 
message,  to  teach  us  to  know  what  God  is, 
namely,  light,  that  is,  a  being  of  infinite 
knowledge,  wisdom,  and  purity  ;  and  that 
there  is  no  darkness  in  him,  no  darkness  of 
error,  no  darkness  of  ignorance,  no  darkness 
of  falsehood,  impurity,  and  sin,  found  with 
him,  or  can  be  pleasing  to  him.  Note 
here,  1.  The  gospel  is  a  message,  a  special 
and  gracious  message,  sent  by  God  to  a  lost 
world.  The  ministers  of  the  gospel  are 
messengers  sent  of  God  to  make  known  this 
message  ;  and  if  so,  then  they  must  receive 
their  mission  from  God,  then  their  message 
depends  not  upon  their  own  but  Gofl's  au- 
thority ;  then  their  people  are  to  receive  it, 
not  as  the  message  and  word  of  man,  but, 
as  it  is  indeed,  the  word  of  God.  This  is 
the  7nessage  that  we  have  heard,  and  de- 
clare unto  you.  Observe,  2.  The  meta- 
phor which  St.  John  makes  choice  of,  to  set 


forth  the  nature  of  God  by.  He  describes 
him,  1.  AtHrmatively,  God  is  Light,  his 
nature  and  attributes  are  (though  darkly  and 
imperfictly)  resembled  by  it  :  the  light,  as 
it  was  the  first  of  all  creatures,  shadows 
forth  the  eternity  of  God's  being,  who  is  the 
first  and  the  last ;  light,  of  all  bodies,  as  the 
most  immaterial  and  uncom pounded,  de- 
noting the  spirituality  and  simplicity  of 
God's  nature.  Is  the  light  diffusive,  and 
cannot  but  impart  itself  for  tlie  benefit 
of  others  ?  so  is  God  communicative  of  his 
goodness  to  all  persons,  shining  upon  the 
just  and  upon  the  unjust.  But  according 
to  the  apostle's  intendment  here,  light  is  of 
a  pure  and  undefiled  nature,  it  is  a  bright 
and  spotless  splendour ;  though  it  shines 
upon  a  dunghill,  it  contracts  no  pollutions  : 
this  represents  the  perfect  purity  and  unspot- 
ted holiness  of  God.  2.  Negatively,  In 
him  is  no  darkness  at  all:  that  is,  God  is 
so  pure,  that  not  the  least  impurity  can 
cleave  unto  him  ;  so  holy,  that  no  sin  can 
be  found  in  him,  and,  consequently,  no 
darkness  of  sin  or  impurity  can  proceed 
from  him.  Learn  we  then,  always  to  enter- 
tain high  and  holy  thoughts  of  God,  and 
to  conceive  of  him  as  a  being  that  hates  sin, 
and  all  the  works  and  workers  of  darkness, 
Psal.  V.  4.  Thou  art  not  a  God,  that  hath 
pleasure  in  wickedness,  neither  shall  evil 
dwell  with  thee  ;  sinners  shall  not  stand 
in  thy  sight  ;  thou  /latest  all  workers  of 
iniquiti/. 

a  If  we  say  that  we  have  feiiow- 
shi))  with  him,  and  walk  in  darkness, 
we  lie,  and  do  not  the  truth  :  7  But 
if  we  walk  in  the  light,  as  he  is  in 
the  light,  we  have  fellowship  one 
with  another  : — 

Observe  here,  1.  What  great  p'^nness 
of  speech  St.  John  uses  with  and  toviards 
such  persons  as  call  themselves  christians, 
and  pretend  to  fellowship  with  God,  but 
yet  hold  communion  with  sin  :  he  says, 
they  lie.  O  how  well  does  fervour,  vehe- 
mency,  and  impartiality,  become  the  minis- 
ters of  Christ  in  reproving  sin  !  Health  is 
found  in  those  smart  wounds  which  minis- 
terial reproof  makes.  Obssrve,  2.  St. 
John  speaks  in  the  first,  not  in  the  second, 
person  plural  ;  if  we  say,  not  if  you  ;  if 
we  apostles  and  ministers,  as  well  as  if  you 
disciples  and  members  of  Christ,  be  guilty, 
of  this  hypocrisy,  we  lie,  and  do  not  the 
truth  :  he  does  not  say,  and  speak  not 
the  truth  ;  but  do  it  not :  there  is  a  two- 
3  c  •: 


756 


I  ST.  JOHN. 


Chap.  I. 


fold  lie,  the  lie  of  the  lip,  and  the  lie  of  the 
life,  and  the  latter  is  the  louder  of  the  two  ; 
they  lie,  because  they  do  not  truth.  The 
sum  is,  that  a  professiou  of  piety  and  reh- 
gion,  accompanied  with  sin  and  unsuitable 
walking,  is  odious  hypocrisy,  abhorred  by 
God  and  man.  Observe,  3.  The  practice 
of  the  sincere  and  serious  christian,  /le  walks 
in  the  light ;  that  is,  in  the  clear  know- 
ledge of  the  gospel,  and  in  the  exemplary 
and  exact  pertormance  of  his  duty.  Walk- 
ing implies  motion,  it  is  a  voluntary  mo- 
tion, an  uniform  and  even  motion,  a  pro- 
gressive motion,  a  constant  motion.  To  talk 
of  religion  is  easy,  but  to  walk  wisely  before 
God  and  man  in  the  practice  of  our  whole 
duty,  requires  diligence  and  circumspection. 
Observe,  4.  The  pattern  after  which  the 
christian  walks,  and  that  is  God  :  he  walks 
in  the  light,  as  he  is  in  the  light ;  God  is 
in  the  light,  that  is,  all  his  actions  are  exactly 
pure  and  holy,  and  our  walking  must,  for  the 
quality  of  it,  be  holy,  though  for  equality 
it  cannot  be  so  holy  as  God  is  holy.  Ob- 
serve, 5.  A  double  privilege  secured  to  such 
as  walk  in  communion  with  God  :  we  have 
fellowship  one  with  another  ;  justification 
by  Christ,  the  blood  of  Jesus  Christ  cleans- 
eth  from  all  sin.  Note,  I.  Such  as  walk 
in  the  light  have  a  certain  fellowship  and 
oommunion  with  God  and  Christ  and  the 
Holy  Spirit,  and  they  with  him,  and  like- 
wise an  intimate  fellowship  and  commu- 
nion one  with  another.  Oh  !  how  great 
is  our  dignity  !  how  gracious  Christ's  in- 
dignation !  how  high  are  we  exalted  !  how 
low  is  he  abased  !  The  second  privilege 
follows  .' 

— And  the  blood  of  Jesus  Christ 
his  Son  cleanseth  us  from  all  sin. 

Note  here,  1.  The  pollution  and  un- 
cleanness  of  sin  implied  and  supposed  in 
the  word  cleansing  ;  sin  is  the  great  pol- 
lution and  defilement  of  the  soul,  an  uni- 
versal pollution,  an  abiding  pollution,  a 
mortal  pollution,  and  yet  an  insensible 
pollution.  Note,  2.  The  remedy  which  the 
wisdom  of  God  has  provided  against  this 
malady,  the  soul's  pollution  by  sin  ;  and 
that  is  the  blood  of  his  Son  ;  this  cleanseth 
meritoriously,  called  therefore  the  blood  of 
God,  as  being  the  blood  of  him  that  is 
truly  and  really  God,  Note,  3.  The  ex- 
tent of  the  efficacy  and  virtue  of  this  blood. 
1.  In  regard  of  the  universality  of  the  dis- 
ease, it  cleanseth  from  all  sin.  2.  In  re- 
gard to  the  permanency  of  the  remedy. 


which  is  expressed  in  the  present  tense,  it 
cleanseth  :  implyii>g  that  this  blood  doth 
never  lose  its  efficacy  ;  it  cleanseth  still  no 
less  than  it  did  the  first  moment  it  was  shed  : 
nay,  it  cleansed  virtually  before  it  was  shed  ; 
all  the  patriarchs  and  prophets  were  justi- 
fied and  saved  by  faith  in  his  blood,  who 
was  the  lamb  slain  from  the  beginning  of 
the  world,  in  the  decree  and  purpose  of 
God.  Eternal  thanks  to  our  Lord  Jesus 
Christ,  the  Son  of  God,  whose  blood  cleans- 
eth from  the  guilt  and  filth  of  all  sin. 

8  If  we  say  that  we  have  no  sin, 
we  deceive  ourselves,  and  the  truth 
is  not  in  us. 

If  -we  sai/  ;  we  apostles,  we  cannot  say 
we  are  free  from  sin  ;  much  less  can  the 
proud  Gnostics  say  so,  who  suppose  and 
assert  themselves  to  be  in  a  state  of  per- 
fection. And  observe,  he  doth  not  say.  If 
we  saj/  we  had  no  sin,  we  deceive  ourselves  ; 
but,  that  if  now  we  say  we  have  none  :  in- 
timating, that  christians,  as  well  after  as  be- 
fore conversion,  continue  sinful  persons  ;  a 
perfect  freedom  from  all  sin  being  altogether 
uwatlainable  in  this  life,not  only  by  ordinary 
christians,  but  by  the  most  eminent  saints. 
The  church  of  Rome  will  have  it  that  this  is, 
?nagis  humiliter  quam  veraciter  dictum, 
rather  spoken  humbly  than  truly  ;  but  the 
apostle  doth  not  say  humility  is  not  in  us; 
but  the  truth  is  not  in  us :  he  saith  not,  we 
extol  ourselves,  and  there  is  no  lowliness  in 
us  ;  but,  we  deceive  ourselves,  and  there  is 
no  truth  in  us  ;  no  truth  of  knowledge  in 
our  understandings,  no  real  holiness  in  our 
hearts.  Who  can  say,  he  has  made  his 
heart  clean  ?  We  can  neither  ascribe  what 
purity  we  have  to  ourselves,  nor  yet  attri- 
bute perfection  to  our  purity ;  and  if  so, 
how  should  we  long  for  the  day  of  redemp- 
tion, when  no  sin  shall  affect  us,  no  sor- 
row afflict  us ;  when  we  shall  be  clothed 
with  unspotted  purity,  perfect  felicity,  and 
that  to  all  eternity. 

9  If  we  confess  our  sins,  he  is 
faithful  and  just  to  forgive  us  our 
sins,  and  to  cleanse  us  from  all  un- 
righteousness. 

Behold  here,  I.  A  double  blessing  pro- 
mised and  insured,  namely,  justification 
and  sanctification,  forgiveness  of  sin,  and 
cleansing  from  it,  yea,  from  all  iniquity  ; 
when  God  pardons  sin,  no  sin  is  left  un- 
pardoned ;  the  sea  can  as  easily  drown  a 


Chap.  II. 


ST.  JOHN. 


757 


thousand  men  as  a  single  man ;  God's  act 
of  pardoning  grace  is  free  and  full.  Ob- 
serve, 2.  The  certainty  of  the  mercy  pro- 
mised, God  is  foitliftd  and  just  to  for- 
give ;  not  merciful  and  gracious,  though 
so  he  is  in  himself,  hut  (aithlui  with  lespcct 
to  ills  promises  lo  us,  and  just  wiih  respect 
to  the  satisfaction  given  by  Clirist  for  us. 
Aimifjhiy  God  in  pardoning  sin  performs 
an  act  of  sine!  justice  with  respect  to  Christ, 
as  well  as  an  act  of  grace  and  mercy  in  re- 
gard of  us ;  he  is  faithful  and  just,  as  well 
as  gracious  and  merciful.  Observe,  3.  The 
indispensable  duty  required  on  our  part, 
and  that  is  confession  of  sin.  If  ive  con- 
fess. Now  confession  of  sin  is  a  penitent 
sinner's  voluntary  accusing  himself  to  God, 
and  condemning  himself  belore  God,  with 
hatred  of,  shame  and  sorrow  for,  and  a  full 
resolution  against,  his  sin,  together  with  an 
earnest  desire  of,  and  some  good  hope  in,  di- 
vine mercy.  Observe,  4.  What  relation 
confession  stands  in  to  remission,  not  as  a 
meritorious  cause  :  satisfaction,  not  confes- 
sion, merits  pardon  ;  but  it  is  an  exclusive 
condition,  there  is  no  remission  without 
confession  ;  God  will  not  pardon  without 
it:  and  it  is  an  inclusive  condition  ;  God 
will,  certainly  will,  forgive  them  that  con- 
fess :  there  is  not  only  a  pos«bility  or  pro- 
bability, but  an  infallible  certainty,  of  ob- 
taining remission  upon  confession. 

10  If  we  say  that  we  have  not 
sinned,  we  make  him  a  liar,  and  his 
word  is  not  in  us. 

Note  here.  The  impiety  and  blasphemy 
of  those  who  affirm  themselves  to  be  in  a 
state  of  sinless  perfection  ;  they  do  not  only 
lie  themselves,  but  inlerprefatively,  and  as 
much  as  in  them  is,  they  make  God  a  liar, 
by  contradicting  what  he  has  asserted  in  his 
word,  that  all  are  sinners:  so  that  upon  the 
whole  it  appears,  that  to  affirm  we  have  no 
sin,  is  the  iiighest  pride,  the  greatest  deceit, 
the  loudest  lie,  the  profanest  blasphemy  ;  it 
is  to  make  the  God  of  truth  a  liar,  and  to 
turn  the  truth  of  God  into  a  lie,  which 
evidences  that  his  word  is  not  in  us. 

CHAP.  II. 

"I^TY  little  children,  these  things 
write  I  unto  you,  that  ye  sin  not. 
And  if  any  man  sin,  we  have  an  ad- 
vocate with  the  Father,  Jesus  Christ 
the  rif^htecns  :  2  And  he  is  the 
propitiation  for  our  sins  ;  and  not  for 


ours  only,  but   also  for   ilic  sins  of 
the  whole  world. 

Observe  here.  The  compellalion.  First, 
My  iilf/e  children.  The  apostle  calls  the 
christians  lo  whom  he  wrote.  Children, 
little  children  ;  his  little  children.  He 
calls  them  Children,  because  converted  to 
Christianity  ;  little  children,  because  young 
and  lender  christians,  of  a  low  stature  in 
religion,  and  far  short  of  manly  perfections  ; 
and  his  little  children,  to  denote  that  spi- 
ritual relation  which  was  between  him  and 
them,  and  that  endeared  affection  which 
he  bare  towards  them.  St.  John,  by  a 
loving  compellalion,  makes  way  for  a  faith- 
ful admonition,  which  follows  in  the  next 
words  :  These  things  I  "write,  that  ye  sin 
not.  This  must  be  understood  in  a  quali- 
fied sense,  thus  :  1.  Sin  not,  that  is,  as  the 
wicked  sin;  take  heed  of  scandalous  enor- 
mities, though  you  cannot  shake  off  daily 
infirmities.  2.  Sin  not,  as  in  the  same 
kind  that  others  sin,  so  neither  in  the 
same  manner  that  you  yourselves  before 
sinned  ;  sin  not  with  that  fulness  of  deli- 
beration, with  that  freedom  of  consent,  sin 
not  with  that  strength  of  resolution,  with 
that  frequency  ot  action,  with  which  you 
sinned  before  you  were  called  to  Christianity. 
3.  Sin  not :  that  is,  as  fur  as  human  nature 
will  admit,  abstain  from  all  sin  ;  let  it  be 
ynur  care,  prayer,  study,  endeavour,  to  keep 
yourselves  from  every  evil  thing.  Thus 
Zachary  and  Elisabeth  were  blameless, 
Lul:e,  i.  6,  that  is,  they  lived  in  no  sin 
known  to  the  world,  or  known  to  them- 
selves; so  it  is  said  oi  Job,  ch.  i.  ult.  he 
sinned  not,  that  is,  had  no  sin  prevailing  in 
him;  no  sin  indulged  by  him.  Observe, 
3.  As  the  cautionary  direction,  sin  not  : 
so  the  comfortable  conclusion,  but  if  any 
man  sin,  that  is,  through  infirmity  and 
weakness,  through  the  policy  of  the  tempter, 
or  by  the  surprise  of  a  temptation,  roe  have 
an  advocate,  ?L  mediator,  and  an  intercessor 
in  heaven,  who  is  absolutely  sinless,  even 
Jesus  Christ  the  righteous.  It  is  a  meta- 
phor taken  from  courts  of  judicature, 
where  are  the  guilty  person,  the  accuser, 
the  judge,  and  the  advocate  :  thus  here 
heaven  is  the  court,  man  is  the  guilty  per- 
son,  Satan  the  accuser,  God  the  judge, 
Christ  the  advocate.  The  proper  office  of 
an  advocate  is,  not  to  deny  the  fact,  or 
disown  the  guilt,  but  to  offer  something  to 
the  judge,  whereby  the  law  may  be  satis- 
fied, and  upon  which  the  judge  may, 
without  anv  unrighteousness,  discharge  the 


758 


I  ST.  JOHN. 


Chap.  II. 


accused.  Observe,  4.  An  invaluable  privi- 
lege here  discovered,  that  Christ  our  advo- 
cate became  a  propitiation  for  us,  and  tot 
the  whole  race  ot  mankind,  for  all  that 
lived  before  us,  or  shall  live  alter  us,  for 
Jews  and  Gentiles  :  there  is  a  virtual  suf- 
ficiency in  the  death  of  Christ  for  all  per- 
sons, and  an  actual  efficacy  as  to  all  be- 
lievers. Learn  hence,  That  our  Lord  Je- 
sus Christ,  suffering  death  upon  the  cross 
for  our  redemption,  did  by  that  one  obla- 
tion of  himself  once  offered,  make  a  full, 
perfect,  and  sufficient  sacrifice,  oblation  and 
satisfaction,  for  the  sins  of  the  whole  world. 
The  original  word  propitiation,  signifies  a 
propitiatory  covering,  an  allusion  to  the 
mercy-seat  that  covered  (he  ark,  in  which 
the  law  was.  In  allusion  to  which,  Christ 
is  iiere  called  our  propitiatory  covering, 
because  he  hides  our  sins,  the  transgres- 
sions of  the  law,  from  his  Father's  sight. 

3  And  hereby  we  do  know  that  we 
know  him,  if  we  keep  his  command- 
ments. 4  He  that  saith,  I  know  him, 
and  keepeth  not  his  commandments, 
is  a  liar,  and  the  truth  is  not  in  him. 
5  But  whoso  keepeth  his  word,  in 
him  verily  is  the  love  of  God  per- 
fected :  hereby  know  we  that  we  are 
in  him. 

Observe  here,  1.  That  a  christian  may 
be  assured  of  his  salvation  :  to  know  that 
■we  know,  is  to  be  assured  that  we  know ; 
not  only  to  have  the  vital,  but  the  fiducial, 
act  of  faith.  Some  christians  can  say,  "  We 
know  that  we  know  him."  Observe,  2. 
The  nature  of  true  christian  knowledge  dis- 
covered ;  it  as  an  obedient  knowledge  :  it 
is  not  sufficient  to  profess  that  we  know 
Christ,  except  we  yield  sincere  obedience 
to  him  ;  for  this  is  a  certain  mark  and  proof 
that  we  know  Christ  effectually,  if  we  love 
him  and  keep  his  commandments.  The 
true  knowledge  of  God  consists  in  keeping 
of  the  word  of  God,  the  whole  word  of 
God,  and  because  it  is  his.  Observe,  3. 
That  to  say  we  know  God,  when  we  do 
not  keep  his  commandments,  and  to  say 
we  keep  his  commandments,  when  we  do 
not  know  him,  is  a  lie.  Sad  will  their  con- 
dition be  who  perish  for  want  of  the  know- 
ledge of  God,  but  much  sadder  theirs,  who 
perish  in  the  neglect  or  abuse  of  that  know- 
ledge. Observe,  4.  That  a  conscientious 
care  and  constant  endeavour  to  observe  the 
word,  and  keep  the  law  of  God  is  a  certain 


mark  and  evidence  that  he  that  doth  it  has 
the  love  of  God  perfected  in  him  and  to- 
wards him  :  whosoever  keepeth  his  word, 
in  him  verily  is  the  love  of  God  per- 
fected, 

6  He  that  saith  he  abideth  in  him, 
ought  himself  also  so  to  walk,  even 
as  he  walked. 

Observe  here,  1.  An  high  and  honour- 
able privilege  supposed  to  be  claimed,  and 
that  IS  union  with  Christ,  and  abiding  in 
him  :  He  that  saith  he  abideth  in  him. 
The  abiding  in  Christ  is  a  great  privilege, 
and  the  true  and  real  christian  doth  truly 
and  really  abide  in  Christ.  Observe,  2. 
A  great  and  important  duty  belonging  to 
all  those  that  do  abide  in  Christ,  and  that 
is  to  walk  as  Christ  walked  ;  to  set  his  ex- 
ample daily  before  them,  and  to  be  continu- 
ally correcting  and  reforming  of  their  lives 
by  that  glorious  pattern-  Every  christian 
is  bound  to  an  imitation  of  Christ,  under 
penalty  of  forfeiting  his  claim  to  Christ  ; 
for  no  claim  to  Christ  is  or  can  be  valid 
without  a  careful  imitation  of  him.  The 
temper  of  our  minds  and  the  actions  of 
our  lives,  must  be  a  lively  transcript  of  the 
mind  and  life  of  the  holy  and  innocent 
Jesus  ;  we  must  be  like  him,  or  we  can 
never  love  him,  nor  hope  another  day  to 
live  with  him. 

7  Brethren,  I  write  no  new  com- 
mandment unto  you,  but  an  old 
commandment,  which  ye  had  from 
the  beginning.  The  old  command- 
ment is  the  word  which  ye  have 
heard  from  the  beginning.  8  Again, 
a  new  commandment  I  write  unto 
you  ;  which  thing  is  true  in  him  and 
in  you  :  because  the  darkness  is 
past,  and  the  true  light  now  shineth. 

Our  apostle  here  exhorts  christians  to  the 
great  duty  of  brotherly  love,  assuring  them, 
that  it  was  no  new  commandment  which  he 
enjoined  them,  but  that  which  they  were 
taught,  not  only  in  and  by  the  Old  Testa- 
ment, but  at  the  first  preaching  of  the  gos- 
pel amongst  them  ;  and  in  these  respects  the 
command  of  love  might  be  called,  an  old 
commandment,  it  being  a  branch  of  the  law 
of  nature,  and  a  known  precept  of  the  Jew- 
ish  religion  ;  although  in  other  respects  it 
might  be  called  a  new  commandment,  be- 
cause urged  from  a  new  motive,  and  en- 


Chap.   II.  I  ST.  JOHN. 

forced  by  a  new  example.  Learn  hence,  1. 
That  the  doctrine  of  christian  love  is  a  di- 
vine comniandment,  that  which  christians 
ore  not  only  aliowtHl,  but  enjoint'd  to  prac- 
tise ;  and  it  is  caliud  tin-  coiniiiniuhiHiit,  in 
the  singular  number,  to  intiniale,  that  in  ihis 
onecoinmandiiient  all  I  he  rest  were  conlain- 
ed,  so  that  in  keeping;  this  we  keep  all. 
What  are  ail  the  conmiaiidnients  indeed, 
but  love  enlarged  ?  And  what  is  love,  but 
the  coinniandinents  contracted  ?  Learn,  2. 
Thai  the  conniiandnient  of  love  is  an  old 
comniandment  ;  it  is  as  old  as  Moses,  yea, 
as  old  as  Adam,  heni';  a  part  of  (he  law  of 
nature  written  in  Adam's  heart.  The  evan- 
gelical command  of  love  was  from  the  be- 
ginning of  the  law,  and  nothing  new  en- 
joined by  Christ,  which  was  not  before  by 
Moses.  Learn,  3.  That  yet  this  command 
of  love  may,  in  some  respect,  be  called  a 
veiu  conimaiidmi'iit,  not  substantially,  but 
circumstantially  ;  not  in  the  essence  of  the 
doctrine,  but  in  the  manner  of  the  disco- 
very ;  not  in  respect  of  the  truth  delivered, 
but  in  the  way  of  delivering.  Nfxo,  not  in 
regard  of  institution,  but  restitution,  because 
purged  tlroin  the  oM  corrupt  glosses  of  the 
Pharisees,  who  had  limited  this  duty  of  love, 
and  confined  it  to  their  own  countrymen  ; 
whereas  Christ  obliges  his  disciples  to  love 
all  mankind,  even  our  very  enemies.  In  a 
word,  it  may  be  called  a  new  cowmand- 
rncttt,  because  it  was  never  to  wax  old,  but 
to  be  always  fresh  in  the  memory  and  prac- 
tice of  Christ's  disciples  to  tlie  end  of  the 
world.  Observe  next.  The  arguments  to 
enforce  the  observation  of  this  new  com- 
mandment :  1.  In  those  words,  -which  tiling 
is  true  in  him  and  in  you  ;  that  is,  as  there 
was  in  Christ  a  true  and  sincere  love  to- 
wards you,  so  look  that  there  be  a  true  and 
sincere  love  in  you  towards  him,  and  one 
towards  another.  2.  Brcau.se  the  dark- 
ness is  past,  and  the  true  iight  now  shin- 
eth :  that  is,  the  darkness  of  ignorance  in 
general,  and  the  darkness  of  the  Mosaic 
stale  in  particular,  is  now  past,  and  the  true 
light  of  the  gospel  now  clearly  shineth. 

0  He  that  saith  he  is  in  the  li^ht, 
and  hateth  his  brother,  is  in  dark- 
ness even  until  now.  10  He  that 
loveth  his  brother  al)ideth  in  ti)e 
lif;!it,  and  there  is  none  occasion  of" 
stninl)lin^  in  him.  11  Rut  he  that 
hatelh  liis  lirother,  is  in  darkness, 
and  vvalketh  in  darkness,  and  kiiow- 
eth   not  whither   he   goeth,  because 


759 


that  darkness  hath  blinded  his 
eyes. 

Two  things  are  here  to  be  considered, 
namely,  the  grace  and  duty  proposed  and 
enforced,  and  the  sin  or  vice  specified  and 
opposed.  Observe,  1.  The  grace  proposed, 
or  the  duty  recommended,  namely,  the  love 
of  our  brother :  lie  that  lovith  his  hrothcr 
aliideth  in  thi  light,  and  there  is  no  occa- 
sion ofstmnhlina;  in  him.  Where  note,  1. 
The  nature  of  brotherly  love;  it  is  a  gra- 
cious propensity  of  heart,  which  a  christian 
bears,  for  Christ's  sake,  to  his  neighbour, 
whereby  he  wills,  and,  to  his  power,  pro- 
cures all  good  for  him;  or  it  is  that  bro- 
therly affection  which  every  true  christian 
chiefiy  bears  to  all  his  fellow-members  in 
Christ,  for  grace'  sake.  Note,  2.  The  be- 
nefits attending  the  practice  of  this  grace 
and  duly  ;  1.  His  condition  is  happy,  he 
abideth  in  the  light;  that  is,  he  is  in  the 
state  of  grace.  Charity  is  an  evident  de- 
monstration of  sanctity  ;  and  accordingly 
St.  Paul,  Gal.  v.  reckoning  up  the  fruits  of 
the  Spirit,  placeth  love  in  the  iront  of  them. 
2.  His  conversation  is  holy,  there  is  no  oc- 
casion of  stumbling  in  him  :  that  is,  he 
walketh  inoflfensively  in  a  state  of  grace, 
and  neither  stuinbleth  himself,  neither  is 
there  occasion  given  by  him  that  others 
should  stumble,  or  be  drawn  into  any  sin. 
Observe,  2.  The  sin  specified  and  the  vice 
opposed,  namely,  hating  of  our  brother  : 
He  that  hateth  his  brother  is  in  darkness, 
and  walketh  in  darkness.     Where  note, 

1.  It  is  not  any  hurting,  but  hating,  our 
brother,  that  is  forbidden  ;  and  that  this 
haired  is  not  only  forbidden  whilst  he  is  our 
friend,  but  when  he  becomes  our  enemy. 
To  hate  a  friend  is  inhuman  ;  to  hate  an 
enemy  is  unchristian.  And  farther,  it  must 
be  noted,  that  whatever  falls  short  of  the 
duty  of  loving,  cometh  within  the  compass 
of  hating,  our  brother;  for  every  depar- 
ture from  love  is  a  degree  of  hatred.     Note, 

2.  The  dismal  character  given  of  those  per- 
sons who  hale  their  brother ;  they  are  de- 
scribed by  their  wicked  disposition  ;  they 
are  in  darkness  :  by  their  vicious  conver- 
sation ;  they  walk  in  darkness,  by  tlieir 
miserable  condition;  they  know  not  whi- 
ther they  go,  because  that  darkness  has 
blinded  their  eyes.  From  the  whole  learn. 
That  we  must  love  all,  in  the  various  kinds 
and  manners,  in  the  various  measures  and 
degrees,  according  to  which  God  appenreth 
in  them.  That  is,  we  must  love  all  men  as 
men,  above  the  brutes ;  and  we  must  love. 


760 


ST.  JOHN. 


Chap.  ir. 


all  professed  christians,  above  all  other  men  ; 
and  we  must  love  real  christians,  especially 
such  of  them  as  are  eminent  for  wisdom, 
goodness,  and  usefulness,  above  all  other 
christians.  The  light  of  knowledge  and 
the  heat  of  love  must  be  inseparable. 

12  I  write  unto  you,  little  children, 
because  your  sins  are  forgiven  you 
for  his  name's  sake.  13  I  write 
unto  you,  fathers,  because  ye  have 
known  him  that  is  from  the  begin- 
ning. 1  write  unto  you,  young  men, 
because  ye  have  overcome  the  wick- 
ed one.  I  write  unto  you,  little  chil- 
dren, because  ye  have  known  the 
Father.  14  I  have  written  unto 
you,  fathers,  because  ye  have  known 
iiim  that  is  from  the  beginning.  I 
have  written  unto  you,  young  men, 
because  ye  are  strong,  and  the  word 
of  God  abideth  in  you,  and  ye  have 
overcome  the  wicked  one. 

Observe  here,  1.  The  care  which  God 
has  taken,  not  only  to  have  his  word  preach- 
ed, but  written  :  I  write  unto  you,  partly 
to  supply  his  ministers'  absence,  that  their 
writings  might  be  instead  of  vocal  instruc- 
tions, partly  to  perpetuate  truth  unto  pos- 
terity, and  to  transmit  divine  revelations  to 
future  ages.  Observe,  2.  The  subject  or 
persons  whom  our  apostle  writes  to :  fathers, 
young  men,  and  children  ;  where,  in  gene- 
ral, the  great  wisdom  of  the  apostle  is  to  be 
observed  and  taken  notice,  of,  that  he  con- 
tents not  himself  with  generals,  but  directs 
his  discourse  particularly  to  old  and  young  ; 
plainly  intimating,  that  none  are  too  young 
to  receive  instruction,  none  are  old  enough 
to  reject  it.  And  if  St.  John  wrote  to  per- 
sons of  all  ages  and  conditions,  then  the 
sacred  writings  are  to  be  read  to,  and  read 
by,  persons  of  every  age  and  condition  so- 
ever. And  ifthe  scriptures  be  perverted  by 
some,  that  is  not  a  natural  effect,  but  only 
an  accidental  consequent,  of  reading  the 
scriptures  Now,  as  evil  must  not  be  done 
that  good  may  come  of  it,  so  good  must  not 
be  left  undone  though  evil  come  of  it.  Ob- 
serve, 3.  The  duty  which  all  sorts  of  chris- 
tians ought  to  be  exhorted  and  excited  to, 
and  that  is,  love ;  love  to  God  accompanied 
with  obedience;  and  love  to  all  christians, 
in  obedience  to  the  command  of  God.  It 
belongs  to  all  sorts  of  christians,  weak  and 
Strong  ;  to  all  ages  of  men,  young  and  old, 


children  and  fathers ;  to  expel  the  poison 
of  anger  and  hatred  out  of  their  bosoms, 
and  mutually  to  embrace  one  another.  Ob- 
serve,  4.  The  reasons  of  our  apostle's  writ- 
ing to  all  christians  in  general,  and  to  each 
age  in  particular.  Note,  1.  The  reason 
assigned  for  writing  to  children,  verse  12. 
Because  your  sins  are  forgiven  you  for 
his  name's  sake  ;  therefore  ought  you  mu- 
tually to  forgive,  and  cordially  to  love  one 
another.  Note,  2.  The  reason  assigned 
for  writing  to  fathers:  Because  ye  have 
known  him  that  is  from  the  begin- 
ning :  that  is,  Jesus  Christ,  who  in  respect 
of  his  divine  nature  had  a  subsistence  from 
the  beginning,  that  is,  from  all  eternity. 
And  if  so,  then  our  blessed  Saviour  had  a 
being  antecedent  to  his  conception,  and  be- 
fore he  was  born  of  the  Virgin  Mary  ;  he 
then  began  to  be  man,  but  he  did  not  then 
begin  to  be ;  for  before  Abraham  was,  he 
was;  and  he  prays  to  his  Father,  John 
xvii.  5.  to  glorify  him  with  the  glory 
which  he  had  with  him  before  the  world 
was.  Mark,  it  is  not  said,  with  the  glory 
which  thou  preparedst  for  me  in  thy  de- 
cree and  purpose  before  the  world  was,  as 
the  Socinians  would  have  it,  but  the  glory 
which  \had  with  thee.  He  that  gave  be- 
ing to  all  things,  must  have  a  being 
before  all  things.  Note,  3.  The  reasons 
assigned  for  writing  to  young  men  :  Be- 
cause ye  are  strong,  and  have  overcome 
the  wicked  one,  and  the  word  of  God 
abideth  in  you.  Here  we  have  observable, 
1.  The  enemy  described,  Satan,  called  the 
wicked  one;  not  that  he  was  so  by  creation, 
but  by  his  apostasy  and  defection.  Because 
the  first  in  wickedness,  because  most  indus- 
triously wicked,  and  because  most  obsti- 
nate and  persevering  in  wickedness.  2. 
The  conquest  ingeminated  :  Ye  have  over- 
come the  wicked  one.  Mark,  he  doth  not 
say.  You  have  made  a  league  with  tiim,  but 
overcome  him  ;  there  is  no  way  to  accom- 
modate or  compound  matters  with  Satan,  no 
way  to  deal  with  him,  but  by  victory ;  we 
are  said  to  overcome  him,  because  we  are 
sure  to  overcome  him  ;  resist  him,  and  he 
will  flee  ;  and  because  we  have  overcome 
him  in  God's  account ;  and  because  we 
have  begun  to  overcome  him.  Yield  to  him, 
and  you  will  find  him  an  imperious  tyrant ; 
resist  him  and  you  will  find  him  a  timorous 
coward.  3.  The  combatants,  ^om«^  wf/J. 
Youth  is  the  warlike  age ;  young  men  are 
fit  for  action,  old  men  for  advice  ;  young 
ones  should  begin  the  spiritual  war  be- 
times, possibly  they  may  never  live  to  be 


Chap.  II.  I  ST.  .JOHN. 

old  ;  or  if  so,  victory  will  be  the  more  dif- 
ficult  by  how  much  the  longer  it  is  delay- 
ed ;  and  God  may  deny  thee  that  grace 
which  now  thou  deniest  thyself.  The  pro- 
verb says,  "  A  young  saint,  but  an  old  de- 
vil ;"  but  it  is  very  hard  for  a  young  devil 
to  become  an  old  saint ;  whereas  a  young 
christian  soldier  is  most  amiable  in  God's 
eye,  and  most  terrible  in  the  devil's.  4.  The 
aids,  helps,  and  assistants,  by  which  this 
victory  is  attained,  Yc  are  strong  :  that  is, 
made  partakers  of  divine  strength  ;  ye  have 
your  second  in  the  field,  the  Holy  Spirit ; 
you  are  strong  in  the  Lord,  and  the  uwrci 
of  God  abidelh  in  t/oit.  By  the  strength 
of  God,  and  the  abiding  of  his  word  and 
grace  in  us,  we  overcome  the  wicked  one, 
and  prevail  against  him.  God's  word  is 
the  richest  treasury  to  supply  our  wants, 
and  the  strongest  armoury  to  oppose  our 
enemies.  I  rvrite  unto  j/ou  i/oung  men, 
because  ye  are  strong,  and  the  word  af 
God  abideth  in  yon,  and  ye  have  over- 
come the  wicked  one. 

15  Love  not  the  world,  neither 
the  things  that  are  in  the  world.  If 
any  man  love  the  world,  the  love  of 
the  Father  is  not  in  him.  16  For 
all  that  is  in  the  world,  the  lust  of 
the  flesh,  and  the  lust  of  the  eyes, 
and  the  pride  of  life,  is  not  of  the 
Father,  but  is  of  the  world.  17  And 
the  world  passeth  away,  and  the  lust 
thereof:  but  he  that  doeth  the  will 
of  God  abideth  for  ever. 

Observe  here,  1.  That  our  apostle  doth 
not  as  he  did  before,  direct  his  advice  to  any 
one  particular  sort  or  rank  of  christians  m 
special,  but  unto  ail  in  general ;  Love  not 
the  world,  &c.  Observe,  2.  That  the  prohi- 
bition here  is  not  absolute,  iu^  comparative- 
ly only.  It  is  not  an  ordinata  charitas, 
but  inordinata  cupiditas,  that  is  here  for- 
bidden ;  we  may  look  upon  the  world,  and 
desire  it,  delight  in  it,  and  in  the  enjoyment 
of  if,  provided  we  do  not  choose  it  for  our 
portion,  delight  in  it  as  our  chief  good.  Ob- 
serve, 3.  St.  John  does  not  say.  Leave 
the  world,  but  Love  not  the  world  ;  he 
doth  not  say.  Use  not  the  world,  but.  Love 
it  not ;  that  is,  seek  not  after  the  world 
inordinately,  and  delight  not  in  it  immo- 
derately. Seek  it  we  may,  but  not  in  an 
undue  manner;  delight  in  it  we  may,  but 
not  in  undue  measure.  Observe,  4.  The 
arguments   which   our  apostle   makes  use 


761 


of  to  enforce  his  dehortation  :  The  contra- 
riety of  the  love  of  the  world  to  the  love  of 
God:  If  any  7nan  love  the  world  {in  an 
undue  manner  and  measure)  the  love  of  the 
Father  is  not  in  him  :  that  is,  the  worldly 
lover  has  no  interest  in  the  Father's  love  ; 
the  world's  darlings  are  none  of  God's 
friends,  and  the  world's  lover  has  no  love 
of  the  Father  in  him  ;  there  is  no  positive 
love  of  God  in  him  in  whom  there  is  a  su- 
perlative love  of  the  world.  Lord,  how 
desperate  and  dangerous  a  sin  then  is 
worldly  love  !  If  the  love  of  the  Father 
be  not  with  him,  the  hatred  of  the  Father  is 
towards  him,  Jam.  iv.  4.  Know  ye  not  that 
the  friendship  of  the  world  is  cnmitji  with 
God!  A  second  argument  to  dissuade  from 
worldly  love  is  contained  in  the  16th  verse: 
For  all  that  is  in  the  world,  that  is,  all 
that  is  in  esteem  and  vogue  with  the  men 
of  the  world,  is  either  the  lust  of  the  flesh, 
that  is,  ail  sensual  delights  and  enjoyments, 
which  occasion  inteiiiper:ince ;  or  the  lust 
of  the  eye,  the  desire  of  gold,  silver,  stalely 
houses,  rich  gardens,  which  tend  to  gratify 
the  eye :  and  the  pride  of  life,  or  the  de- 
sires of  honours  and  dignities,  high  titles, 
and  places  of  advancement,  which  tend  to 
gratify  our  pride,  all  these  are  not  of  the. 
Father  ;  that  is,  they  are  not  desires  excited 
by  him,  nor  are  they  pleasing  to  him,  but 
are  the  desires  of  the  men  of  the  world,  and 
proceed  from  that  corruption  whicli  is  in 
them.  The  third  argument  is  taken  from 
the  world  itself,  and  its  short  continuance, 
in  the  17th  verse.  The  world  passeth  away, 
that  is,  all  the  things  of  the  world,  which 
the  men  of  the  world  dote  upon,  and  are 
in  love  with,  are  of  a  fading,  transitory  na- 
ture in  themselves,  and  they  pass  away  from 
their  possessors  and  owners.  And  the 
lusts  thereof;  that  is,  the  pleasure  which 
ihey  had  in  gratifying  their  lusts,  passeth 
away,  but  the  sting  remainelh  and  the  tor- 
ment abideth.  It  is  added.  But  he  that 
doeth  the  will  of  God  abideth  for  ever. 
Behold  here  the  permanent  felicity,  not  of 
the  knowing,  but  obedient  christian.  He 
abideth  for  ever,  not  in  this,  but  in  the 
other  world,  in  a  state  of  endless  happiness. 
Although  eternity  in  its  most  comprehen- 
sive notion  be  peculiar  to  a  deity,  and  in- 
communicable to  a  creature,  yet  it  is  that 
which  God  has  made  rational  creatures  ca- 
pable of,  and  as  he  abideth  for  ever,  so  will 
he  grant  to  them  that  do  his  will  to  abide 
with  him  for  ever  also  ;  The  world  passeth 
away,  and  the  lust  thereof;  but  he  that 
doeth  the  will  of  God  abideth  for  ever. 


^6-: 


18  Little  children,  it  is  the  last 
time  :  and  as  ye  have  heard  that  an- 
tichrist shall  come,  even  now  are 
there  many  antichrists:  \vherei)y 
we  know  that  it  is  the  last  time. 
19  They  went  out  from  us,  but  they 
were  not  of  us  ;  for  if  they  had  been 
of  us,  they  would  no  doubt  have 
continued  with  us  :  but  they  ivent 
out,  that  they  mioht  be  made  mani- 
fest that  they  were  not  all  of  us. 

Our  aposlle  having  warned  Ihem  against 
the  danger  of  covetousness  in  the  foregoing 
verses,  he  cautions  them  against  llie  danger 
of  deceit  in  these ;  lie  tells  them  that  this  is 
the  last  time  of  the  Jewish  dispensation,  and 
that  the  destruction  of  their  ciiy,  temple,  and 
polity,  was  now  at  hand  ;  and  as  they  had 
heard  that  antichrist  should  come,  accord- 
ingly nowthere  were  many  antichrists  come; 
that  is,  opposers  of  Christ,  anddeniers  of  him 
to  be  the  Christ  ;  and  by  the  swarming  of 
these  seducersand  false  teachers  now,  accord- 
ing to  our  Saviour's  prediction.  Malt.  xxiv. 
they  might  well  conclude  it  was  the  last 
time.  Observe  next.  These  antichrists  are 
described  by  the  communion  which  they 
once  were  of,  to  wit,  the  christian  com- 
munion :  Tftey  went  out  jYom  us,  from 
US  apostles,  and  from  us  christians,  being 
false  brethren,  and  unsound  christians  ;  for 
if  they  had  been  of  us,  as  memliers  of  the 
same  body,  and  had  joined  with  us  apo?tles, 
in  planting  and  propagating  the  same  chris- 
tian fa;th,  they  would  no  dojidt  have  con- 
tinued with  us,  professing  the  same  faiili 
and  prraching  the  same  doctrine,  which  we 
do  ;  but  they  lelt  us,  that  it  might  be  made 
manifest  that  they  were  not  all  of  us. 
Here  note.  That  these  antichristian  impos- 
tors had  been  in  the  bosom  of  the  church, 
and  m;ide  a  profession  of  the  christian  faith  ; 
so  did  the  falseaposlles,  the  judaizing  teach- 
ers, mentioned  Arts  xv.  So  did  Simon 
Ma(Tus,  Nicolas,  and  Cerinthus.  The 
church's  seeming  members  prove  her  worst 
friends ;  the  foxes  wiihin  do  more  mis- 
chief than  the  wild  boar  without.  2uest. 
But  is  it  not  then  lawful  to  depart  from  the 
communion  of  a  church  whereof  we  have 
been  formerly  members  ?  Answ.  Yes,  if 
she  departs  from  lierself ;  and  if  she  dege- 
nerates and  grows  so  corrupt  a  body,  and 
be  so  far  infected,  that  we  cannot  commu- 
nicate with  her  without  sin,  which  was  the 
case  between  us  and  the  church  of  Rome : 
her  doctrines  were  erroneous,  her  worship 


ST.  JOHN.  Chap.  II. 

idolatrous  ;  we  went  out  from  them,  be- 
cause they  went  out  from  the  ancient  apos- 
tolical church,  Non  fugi7nus  :  sedj'uga- 
?nur  :  Not  we,  but  tiiey  made  the  separa- 
tion, and  consequently  the  schism  lies  at 
their  door. 

20  Rut  ye  have  an  unction  from 
the  Holy  One,  and  ye  know  all 
things. 


As  if  our  apostle  had  said,  "  Although 
there  are  many  antichrists  and  seducers 
abroad  in  the  world,  yet  the  mo^t  holy  God 
hath  anointed  you  with  his  Holy  Spirit, 
which  will  preserve  you  troiu  pernicious 
error,  and  lead  you  into  all  necessary  truth, 
if  you  obey  and  follow  him."  Observe 
here,  ].  A  privilege  enjoyed,  Ye  have  an 
unction  from  the  Holt/  One.  By  which 
understand  the  Holy  Spirit  in  his  sanctify- 
ing gifts  and  graces,  wtiich  consecrates  be- 
lievers as  kings  and  priests  unto  God.  Ob- 
serve, 2.  The  advantage  of  that  privilege 
declared.  Ye  know  all  things ;  not  abso- 
lutely, but  with  restriction  and  limitation  : 
all  things  ;  that  is,  all  divine  things,  all 
divine  things  revealed,  and  all  things  re- 
vealed that  are  necessary  to  salvation  :  all 
things  needful  to  be  known,  and  as  (ar  as 
needlul  for  you  to  know-,  all  things  re- 
lating to  God,  Christ,  the  Holy  Spirit,  our- 
selves, sin,  Satan,  the  law,  (he  gospel,  grace, 
and  glory ;  ye  know  all  these  thmgs  by 
virtue  of  your  unction. 

21  I  have  not  written  unto  you  be- 
cause ye  know  not  the  truth,  but  be- 
cause ye  know  it,  and  that  no  lie  is  of 
the  truth.  22  Who  is  a  liar,  but  he 
that  denieth  that  Jesus  is  the  Christ  ? 
He  is  antichrist,  that  denieth  the  Fa- 
ther and  the  Son.  23  Whosoever 
denieth  the  Son,  the  same  hath  not 
the  Father :  [but]  he  that  acknovj- 
ledgeth  the  Son,  hath  the  Father 
also. 

Observe  here,  1.  The  character  given  of 
the  gospel  ;  it  is  the  truth,  the  word  of 
truth,  tlie  way  of  truth,  confirmed  by  real 
miracles.  It  is  divine  truth,  universal  truth, 
effectual  truth,  and  no  lie  ;  for  Almighty 
God  would  never  have  set  the  seal  of  his 
omnipotency  to  a  lie,  and  have  confirmed 
it  by  signs  and  wonders,  miracles  and  gilts, 
of  the  Holv  Ghost,  had  it  been  false.  Ob- 
serve, 2.  The  character  given  of  the  here- 
tics in  St.  John's  days,  and  in  our  days  also  : 


Chap.  II.  I  ST.  JOHN. 

they  denied  that  Jlsus  is  the  Christ,  and 
therein  deny  the  Father  and  the  Son  :  For 
whosoever  deiiii-th  the  Son  the  same  hntli 
not  the  Father;  that  is,  he  Henietli  the 
Fatlier  as  well  as  the  Son  ;  C'lr  not  having 
the  Fatlici',  and  dfiiyniij  the  Father,  is  the 
same  thing,  verse  22.  He  is  antichrist  that 
deiiieth  the  Father  and  the  Sun.  Ttiis  is  a 
text  in  which  every  Socinian  may  see  him- 
self an  Atheist  :  he  that  denies  the  divinity 
of  the  Son,  denies  the  rieily  of  the  Faiher  ; 
for  such  IS  the  iiaiure  of  the  jjodhcacl,  that 
one  ot  these  cannot  be  alone  ;  the  Father  is 
not  williout  the  Son,  nor  can  be  ;  nor  can 
tile  Son  be  without  the  Father  •,  this  co- 
herence is  inseparalile  and  inviolable  ;  he 
that  denies  the  eternal  Son,  denies  the  eter- 
nal Father  ;  and  if  it  be  Atheism  to  deny 
the  divmily  of  the  Father,  it  is  no  less  to 
deny  the  deity  of  the  Son  ;  for  he  that  de- 
nieth  the  Son,  denieth  the  Father  also. 
There  is  such  a  connexion  between  tiiese 
two,  the  Father  and  the  Son,  they  being  co- 
essential,  and  co-eternal,  that  if  you  deny 
the  divinity  of  the  one,  you  deny  that  of 
the  oilier ;  therefore  they  are  Alheists  that 
deny  the  divinity  of  Christ,  as  well  as  they 
that  deny  the  being  of  God  :  For  he  that 
denieth  the  Son  denieth  the  Father  also. 

24  Let  that  therefore  abide  in 
■you  which  ve  have  lieard  from  the 
beginning.  If  tliat  which  ye  have 
heard  from  the  beginning  shall  re- 
main in  you,  ye  also  shall  continue 
in  the  Son,  and  in  the  Father. 

These  words  are  an  exhortation  to  hold 
fast,  and  not  to  forsake,  the  doctrine  of 
Christianity,  which  from  the  beginning  they 
had  received,  and  not  to  turn  to  novelties. 
Let  that  abide  in  you  -which  ye  have  heard 
from  the  be^inninir ;  that  is,  from  the  first 
preaching  of  the  gospel.  Note  here.  What 
is  truth  and  true  doctrine,  namely,  that 
which  was  delivered  from  the  beginning. 
Truth  is  error's  elder,  though  error  is  not 
much  truth's  younger.  Note,  2.  By  what 
means  they  received  the  evangelical  doc- 
trine, namely,  by  hearing  ;  let  that  which 
you  have  heard  abide  in  you.  No  sense 
more  needful  than  that  of  hearing,  for  tlie 
benefit  and  advantage  of  man  ;  both  as  he 
is  by  nature  a  reasonable  creature,  by  con- 
verse a  sociable  creature,  and  may  be  by 
grace  a  new  creature  :  faith  comet h  by 
hearing.  Note,  3.  The  duty  required  with 
leference  to  what  they  had  heard  :  Let 
that  u-hich  ye  have  heard  abide  in  you, 
namely,  by  a  careful  remembrance  of  it. 


763 


and  by  resolute  adherence  to  it.  The  sum 
of  this  exhortation  is,  that  we  retain  and 
maintain  the  ancient  catholic  and  apostolic 
faith  ;  and  verilv  when  we  consider  hovr 
tenacious  heretics  are  of  iheir  novel  errors, 
it  may  bring  a  l)lusli  into  our  faces  to  con- 
sider how  ready  we  aie  tf)  be  withdiawn 
from  pnmilive  trullis.  Observe  next.  The 
motive  with  which  our  aposile  doth  enforce 
and  back  his  exhortation — 7/  that  -which 
ye  have  heard  remain  in  you,  yon  shall 
continue  in  the  Son,  and  in  the  Father  ; 
that  IS,  in  the  love  and  favour  of  the  Son, 
and  of  the  Father,  and  in  communion 
with  both.  2uest.  But  why  is  the  Son 
put  before  the  Father  here  ?  Partly  to  in- 
sinuate, tliat  the  Son  is  no  less  in  essence 
and  dignity  than  the  Father,  but  equal  in 
both:  accordingly  the  grace  of  our  Lord 
Jesus  Christ,  in  the  apostolical  benediction, 
is  mentioned  before  the  love  of  God  tlie 
Father  ;  and  partly  because  no  man  com- 
eth  to  or  continueth  in  the  Father,  but  by 
the  Son  :  He  is  the  way,  the  truth,  and 
the  life.  The  doctrine  of  the  gospel  comes 
from  Christ ;  it  leads  to  Christ,  and  by 
him  unto  the  Father.  See  John  xiv.  23. 
If  a  man  keep  my  word,  -we  will  make 
our  abode  witfi  him. 

25  And  this  is  the  promise  that  he 
hath  promised  us,  even  eternal  life. 

Observe  here,  \.  How  gracious  Almighty 
God  is  to  enforce  his  commands  with  pro- 
mises of  reward  ;  he  required  of  us  adhe- 
rence to  the  truth,  and  perseverance  in  it, 
in  the  former  verse  ;  here  he  promises  eter- 
nal life  by  way  of  encouragement  in  this 
verse.  OI)serve,  2.  The  benefit  promised. 
Life,  eternal  life  :  the  greatness  of  this 
life  is  immeasurable,  the  worth  of  this 
life  is  inestimable,  the  joys  of  this  life 
innumerable,  the  duration  of  it  intermi- 
nable. Observe,  3.  The  certainty  of  the 
conveyance  ;  this  is  the  promise  pro- 
mised. Mark,  He  doth  not  say  purposed. 
A  purpose  is  a  secret  and  a  hidden  inten- 
tion of  the  mind  ;  but  a  promise  is  a  reve- 
lation of  that  intention  ;  yea,  it  is  more 
than  a  declaration.  A  promise  makes  sure, 
as  well  as  makes  manifest;  especially  God's 
promise,  which  has  his  oath  for  the  con- 
firmation of  it,  Heb.  vi.  17.  Observe,  4. 
The  peculiarity  of  the  persons  to  whom 
the  promise  is  made,  he  hath  promised  us: 
not  to  us  as  apostles  only,  but  to  us  as 
christians  ;  all  that  are  born  of  God  are 
begotten  to  a  lively  hope  of  an  inheritance 
incorruptible  and  undefiled,  and  that  fadelh 


764 


I  ST.  JOHN. 


Chap.  ri. 


not  away  ;  again,  he  has  promised  us,  not 
promised  all,  eternal  life,  but  us,  who  are 
thus  and  thus  quahfied,  who  keep  his  com- 
mandments, and  walk  as  he  walked.  Ob- 
serve, 5.  The  eminency  of  tiie  author  by 
whom  this  promise  is  made,  in  the  relative 
Ae  :  This  is  tlie  premise  which  he  hath 
promised.  Here  note.  That  eternal  life  was 
promised  by  God  to  good  men  under  the 
Old  Testament  :  Hcb.  xi.  16.  tells  us,  that 
the  Old  Testament  saints  desired  a  better 
country,  to  wit,  an  heavenly  ;  now  how 
could  they  have  desired  it,  if  they  had  not 
known  it  ?  and  how  could  they  have 
known  it,  if  God  had  not  revealed  it  ? 
And  Christ  bade  the  Jews  search  the  scrip- 
tures, for  in  them  ye  think  ye  have  eternal 
life  ;  intimating,  that  in  the  writings  ot  Mo- 
ses, eternal  life  was  made  known  typically 
and  darkly  ;  not  so  clearly  and  fully  as 
by  the  gospel,  2  Tim.  i.  10.  He  is  holy, 
and  cannot  lie  ;  righteous,  and  cannot  de- 
ceive ;  immutable,  and  cannot  repent. 

26  These  things  have  I  written 
unto  you  concerning  them  that  se- 
duce you.  '11  Rut  the  anointing 
which  ye  have  received  of  him,  ahid- 
etli  in  you  ;  and  ye  need  not  that 
any  man  teach  yon  ;  but  as  the  same 
anointing  teacheth  you  of  all  thinss, 
and  is  truth,  and  is  no  lie,  and  oven 
as  it  hath  taught  you,  ye  shall  abide 
in  him. 

Observe  here.  The  pious  care  which  St. 
John  expresses  for  their  preservation  from 
heretics  and  seducers  ;  These  things  have 
I  written  to  you  concerning  them  that 
seduce  you.  That  is,  To  arm  them  against 
the  st^ducers  then  amongst  them  ;  intimat- 
ing that  men  are  naturally  prone  to  error, 
yea,  to  fundamental  errors.  2.  That  to  be 
seduced  by,  and  led  into,  such  errors,  is 
dangerous  and  destructive.  3.  That  it  is 
the  special  duty,  and  ought  to  be  the 
singular  care,  of  the  ministers  of  Christ,  to 
warn  their  people  of,  and  arni  them  against, 
errors,  and  erroneous  persons,  against  se- 
ducers and  seduction  :  These  things  I 
•write  concerning  them  that  seduce  you  ; 
that  IS,  those  who  endeavour  to  seduce  you. 
Observe  next.  The  encouragement  which 
St.  John  gives  them  against  these  seducers, 
and  their  seduction  :  the  anointing  which 
ye  have  received  from  Christ,  that  is,  from 
the  special  illumination  of  his  Spirit,  tliis 
abideth  in  you,  teaching  you  all  things 


necessary  for  you  to  know,  so  that  you 
need  not  any  man  to  teach  you  :  that  is, 
any  new  doctrine,  any  new  fiindamtntal 
principles  of  laith.  Note  here.  That  chris- 
tians savingly  enlightened  by  th'  Spirit  of 
God  need  no  new  gospel  or  doctrine  to  be 
instructed  in  ;  but  they  need  farther  teach- 
ing still,  in  order  to  their  better  improve- 
ment in  what  they  know  :  vain  therclbre 
are  the  quakcrs'  and  other  sectaries'  argu- 
ments drawn  from  hence,  against  all  mi- 
nisterial teaching  ;  because  the  Spirit  teach- 
es, man  must  not  teach  :  whereas  the  Spi- 
rit teaches  mediately  by  man,  and  not  im- 
mediately by  itself.  When  these  seducers 
can  show  that  they  have  such  an  imme- 
diate and  extraordinary  affatus  of  the  Holy 
Spirit,  as  was  vouchsafed  to  the  primitive 
christians,  then  let  them  cry  down  the  ne- 
cessity of  ministerial  teaching,  not  before. 

28  And  now,  little  children,  abide 
in  him  ;  that,  when  he  shall  appear, 
we  may  have  confidence,  and  not  be 
ashamed  before  him  at  his  coming. 

Still  our  apostle  re-enforces  his  forego- 
ing exhortation  to  abide  fixedly  in  Christ, 
that  is,  m  the  doctrine  of  Christ,  in 
true  Christianity  :  And  now,  little  chil- 
dren, abide  in  him  ;  and  the  argument 
which  he  makes  use  of,  is  very  forcible 
and  cogent,  namely.  That  when  Christ 
shall  appear,  we  may  have  confidence,  and 
not  be  ashamed  bejore  him  at  his  coming. 
Note  here,  1.  Something  supposed,  namely, 
the  coming  and  appearance  of  Christ  ;  lie 
shall  appear.  2.  Something  implied,  name- 
ly, our  appearance  before  Christ  in  the  day 
of  his  appearance.  3.  Something  express- 
ed, namely,  the  confident  appearing  before 
Christ  of  all  those  who  abide  in  him : 
That  we  may  have  confidence,  and  not  be 
ashaiyicd  before  him  at  his  coming. 
Whence  learn.  That  the  persevering  chris- 
tian shall  have  confidence  before  Christ  at 
his  coming  ;  shall  lift  up  his  head  without 
shame  or  blushing,  from  the  testimony 
which  conscience  bears  of  his  sincerity,  and 
from  the  interest  he  has  in  the  Judge  ;  but 
on  the  other  hand,  they  that  do  not  per- 
severe and  abide  in  Christ  shall  be  ashamed 
before  him  at  his  coming  ;  ashamed  of  their 
gross  hypocrisy,  of  their  vile  unfaithfulness, 
of  their  manifest  folly. 

29  If  ye  know  that  he  is  righteous, 
ye  know  that  every  one  that  doeth 
righteousness  is  born  of  him. 


Chap.  III. 


ST.  JOHN. 


7(>5 


Our  apostle  concludes  the  chapter  with 
an  exhortation  to  holiness  and  righteousness; 
assuring  them,  that  if  they  be  sensible  (as 
they  must  necessarily  be)  that  God  is  right- 
eous, essentially  and  infinitely  holy  and 
righteous ;  they  may  and  ought  to  know  also 
that  whosoever  is  born  of  him,  and  doth  re- 
ceive a  new  nature  from  him,  doth  ceilainly 
endeavour  to  live  unto  him,  and  to  walk 
before  him  as  his  child  in  a  way  of  obedi- 
ence, and  to  expect  favour  and  prolection 
from  him  as  from  a  (aiher.  Learn  hence, 
That  all  that  sincerely  live  a  righteous  life 
towards  God  and  man,  are  certainly  born 
of  God  ;  and  such  as  are  born  of  God  do 
certainly  live  that  righteous  life:  then,  and 
only  then,  may  we  know  that  we  are  indeed 
God's  children,  when  the  image  of  our  hea- 
venly Father  is  instamped  upon  us,  and  the 
disposition  of  his  children  wrought  in  us  ; 
when  there  is  a  happy  conformity  in  our 
natures  to  the  holiness  of  God's  nature,  and 
in  our  lives  to  the  righteousness  of  his  law  ; 
when  he  beholds  his  own  face  in  the  glass 
of  our  souls,  and  loves  us  for  his  own  image 
instampt  and  imprest  upon  us. 


CHAP.  III. 
EHOLD,  what  manner  of  love 


B 


the  Father  hath  bestowed  upon 
us,  that  we  should  be  called  the 
sons  of  God  ! 

Our  apostle  begins  this  chapter  with  won- 
der and  admiration  at  the  astonishing  good- 
ness and  condescension  of  Almighty  God 
towards  believers,  in  taking  them  into  his 
family,  and  adopting  them  into  the  num- 
ber of  his  children  ;  that  strangers  and  ene- 
mies should  be  dignified  with  the  honour- 
able and  amiable  title  of  his  sons;  it  is  the 
same  relation  that  Christ  has,  I  r.scend  to 
my  Father,  and  your  Father;  there  is  in- 
deed a  diversity  in  the  foundation  of  it ; 
Christ  is  a  son  by  nature,  we  by  favour ;  he 
by  generation,  we  by  adoption  ;  however, 
not  only  crowns  and  sceptres  are  beneath 
this  dignity,  but  the  honour  of  our  innocent 
state  was  not  equal  with  it ;  well  might  the 
apostle  then  break  out  with  an  heaven  I  v  as- 
tonishment, and  siy,  Behotd,  what  manner 
of  love  is  this,  that  ice  should  be  called, 
accounted  and  acknowledged  for  the  chil- 
drcn  of  God!  Here  note,  1.  That  it  is 
the  high  and  honourable  privilege  of  all 
true  believers,  that  they  are  now  the  sons 
of  God.  They  are  so,  1.  By  regeneration  : 
they  are  made  partakers  ofthe  divine  nature: 


not  in  the  essence  of  it,  but  in  the  gracious 
qualities  of  it,  which  enables  them  in  some 
measure  to  resemble  God  the  Father :  they 
receive  a  principle  of  spiritual  life  from  God, 
which  enables  them  to  live  unto  God  ;  and 
this  principle  received  in  regeneration  is  an 
inward  principle,  an  universal  principle,  a 
God-exalting  principle,  and  an  abiding  prin- 
ciple. 2.  They  are  children  by  adoption 
also  ;  adoption  is  the  acceptance  of  a  stran- 
ger into  the  relation  and  privileges  of  a  son  ; 
It  was  a  rare  condescension  in  Pharaoh's 
daughter  to  rescue  Moses,  an  innocent  and 
forsaken  stranger,  from  perishing  by  the 
waves,  and  adopt  him  for  her  son  ;  but  O  ! 
how  much  greater  kindness  was  it  for  Al- 
mighty God  to  save  guilty  and  wretched 
man  from  eternal  flames,  and  to  take  a  re- 
bel into  his  family  !  This  privilege  of  be- 
ing the  sons  of  God  by  regeneration  and 
adoption,  is  a  choice  and  gracious  privilege, 
an  high  and  honourable  privilege,  a  free 
and  undeserved  privilege,  a  lasting  and  abid- 
ing privilege.  Observe,  2.  As  the  privi- 
lege itself,  so  the  fontal  cause  of  it,  the 
fountain  from  whence  it  doth  proceed  and 
flow,  namely,  from  the  gratuitous  love  and 
free  favour  of  God  ;  what  manner  of  love 
has  the  Father  bestowed  upon  us !  He  can- 
not say  what,  nor  how  great,  it  was  ;  he 
admires  it,  but  cannot  declare  it :  yet  though 
adoption  was  the  efl^ect  of  God's  free  love, 
it  was  the  fruit  of  Christ's  rich  purchase : 
he  of  a  Son  became  a  servant,  that  we  of 
slaves  might  become  sons.  Obseive,  3.  la 
the  word.  Behold !  a  note  of  attention  snd 
of  admiration  both  :  God  expects,  the  gos- 
pel requires,  and  the  privileges  of  adoption 
deserves,  that  it  be  beheld  with  love  and 
wonder,  taken  notice  of  with  joy  and 
thankfulness,  and  improved  for  growth  in 
grace,  and  advancement  in  holiness :  Be- 
hold, -what  manner  of  love  the  Father  hath 
bestowed  upon   us  ! 

— Therefore  the  world  knoweth 
us  no  .  because  it  knew  him  not. 

Note  here,  1.  That  the  believer's  dignity, 
though  real  and  great,  is  altogether  unknown 
to  the  unbelieving  world  :  they  are  so  far 
from  acknowledging  them  to  be  God's  chil- 
dren, that  they  mock  and  scoff,  jeer  and  de- 
ride them,  for  pretending  so  to  be ;  and  as 
they  little  know  them,  so  do  they  lessatfect 
and  love  them,  but  hate  and  persecute  them  : 
The  world  knoweth  us  not.  Note,  2.  The 
reason  assigned  why  the  world  knows  not 
the  children  of  God,  Because  it  knew  him 


766 


I  ST.  JOHN. 


Chap.  III. 


not;  God  once  made  himself  manifest  to 
the  world  in  and  by  his  Son ;  Christ,  in 
whom  dwelt  the  fulness  of  the  godhead, 
came  and  dwelt  among  us:  but  the  xvorid 
Alien-  him  not,  received  him  not :  and  if 
they  saw  no  beauty  in  him,  who  had 
strength  of  grace,  and  no  corruption  in  him, 
is  it  any  wonder  that  they  see  no  excellency 
in  them  in  whom  is  much  weakness  of  grace, 
and  too  great  strength  of  corruption  ?  There- 
fore the  world  knoweth  us  not,  because  it 
knew  him  not. 

2  Beloved,  now  are  we  the  sons 
of  God  ;  and  it  doth  not  yet  appear 
wiiat  we  sliall  be  :  but  we  know  that, 
when  he  shall  appear,  we  shall  be 
like  him  ;  for  we  shall  see  him  as 
he  is. 

As  if  the  apostle  had  said,  "  Although 
the  world  know  us  not,  affects  us  not,  es- 
teems us  not,  because  of  the  weakness  of 
our  grace,  and  the  strength  of  our  corrup- 
tions, yet  notwithstanding  both  these,  we 
are  now  the  sons  of  God  ;  this  is  the  hap- 
piness of  our  present  condition,  we  are  as 
children  in  their  minority ;  we  are  not 
grown  up  for  the  inheritance,  but  we  are 
growmg ;  we  are  not  what  we  would  be, 
we  are  not  what  we  should  be,  we  are  not 
what  we  shall  be,  but,  blessed  be  God,  we 
are  what  we  are :  now  are  we  the  sons  of 
God."  Observe,  2.  As  the  honour  and  the 
dignity  of  the  christian's  privilege  in  this 
life  asserted,  we  are  now  the  sons  of  God, 
so  their  happiness  and  glory  in  the  next  life 
described  :  It  doth  not  yet  appear  what 
they  shall  be;  the  glory  which  God  has 
prepared  for  all  his  adopted  children  and 
people,  is  an  hidden  glory,  a  glory  that 
doth  not  yet  appear;  what  the  saints  shall 
be  in  their  perfect  state  of  glory,  doth  not 
yet  appear  to  them  in  this  their  imperfect 
state  of  grace.  2.  By  way  of  positive  asse- 
veration, But  we  know  that  when  he  shall 
appear,  we  shall  be  like  him,  for  we  shall 
see  him  as  he  is.  Here  note,  1.  The  cer- 
tainty of  Christ's  appearance  declared.  He 
shall  appear.  2.  A  double  benefit  which 
believers  may  expect  at  his  appearing.  1. 
T/iey  shall  be  like  him,  as  well  in  holiness 
as  in  happiness,  as  well  in  purity  as  in  im- 
mortality ;  like  him  in  a  perfect  freedom 
from  sin,  like  him  in  the  ardour  and  intense 
fervency  of  their  love;  like  him  in  the  per- 
fection of  grace,  and  the  unspotted  puritv  of 
his  holy  nature.  2.  They  shall  see  him  ; 
that  is,  his  glory,  with  a  clear  and  immedi- 


ate sight,  with  a  full  and  comprehensive 
sight,  with  an  assimilating  and  transform- 
ing sight,  with  an  appropriating  and  pos- 
sessive sight,  with  a  satisfying  and  ever- 
lasting sight. 

3  And  every  man  that  hath  this 
hope  in  him,  purifieth  himself,  even 
as  he  is  pure. 

Every  one  that  hath  this  hope,  that  is, 
the  hope  of  seeing  and  enjoying  Christ  in 
glory,  he  now  endeavours  to  purify  him- 
self according  to  the  pattern  and  copy  which 
Christ  hath  set  before  him,  labouring  to 
imitate  it,  though  he  cannot  reach  it.  Ob- 
serve here,  1.  The  character  of  a  christian 
by  this  hope,  Every  man  that  hath  this 
hope  in  him.  Learn,  Tiiat  a  christian  is  a 
person  of  high  hopes,  and  raised  expecta- 
tions, as  to  future  blessedness:  the  author 
of  this  hope  is  God  ;  the  object  of  this  hope 
is  some  future  good  promised  and  expected  ; 
the  grounds  of  this  hope  are  the  promise 
and  oath  of  God,  the  purchase  and  under- 
taking of  Christ,  and  the  sanctifying  work 
of  the  Spirit,  in  and  upon  his  soul.  Observe, 
2.  A  description  of  this  hope  by  its  insepa- 
rable etTects,  it  purifies  the  christian  ;  he 
that  has  this  ho^ps purifies  himself.  Where 
it  is  implied,  1.  That  sin  is  a  pollution  which 
we  must  be  purified  from.  2.  That  the  ho- 
liest of  saints  here  on  earih  are  not  perfectly 
purified  from  this  pollution,  but  are  daily 
endeavouring  to  purify  themselves  more  and 
more.  Observe,  3.  The  pattern  after  which 
the  sincere  christian  doth  conform  in  this 
work  of  purification,  and  that  is  Christ;  he 
purifies  himself,  even  as  he  is  pure :  inti- 
mating, that  the  Lord  Jesus  Christ  was  a 
perfect  pattern  of  purity  ;  and  that  it  is  the 
christian's  duty  to  eye  this  pattern,  and  to 
endeavour  to  conform  himself  thereunto,  by 
purifying  himself,  even  as  Christ  is  pure. 

4  Whosoever  committeth  sin, 
transgresseth  also  the  law ;  for  sin 
is  the  transgression  of  the  law.  5 
And  ye  know  that  he  was  manifested 
to  take  away  our  sins  ;  and  in  him 
is  no  sin. 

Whosoever  committeth  sin,  that  is,  who- 
soever lives  in  the  allowed  commission  of 
it,  lives  in  rebellion  against,  and  in  a  fiat 
opposition  to,  the  law  of  God,  sin  being  a 
transgression  of  God's  laws  ;  and  such  a 
person  as  thus  commits  sin,  not  only  vio- 
lates the  law  of  God,  but  also  frustrates  the 
death  of  Christ ;  for  Christ,  in  whom  there 
was  no  sin,  was  manifested  in  the  flesh  to 


Chap.   III.  I  ST.  JOHN. 

take  away  sin,  tlie  guilt  of  it,  by  his  blood, 
the  power  of  it  by  his  Spirit,  and  conse- 
quently we  must  purity  ourselves  from  it,  if 
we  hope  to  see  lum  as  he  is.  Learn  hence, 
That  nolhing  ran  be  more  unreasonable  and 
absurd,  than  to  expect  salvation  with  Gud 
in  heaven  by  a  sinless  Saviour,  if  we  allow 
ourselves  in  a  course  of  sin  ;  nothing  being 
more  contrary  than  this  to  the  design  of 
Christ's  death,  which  was  not  only  to  de- 
liver us  from  the  danger,  but  from  the  do- 
minion, of  our  sins  ;  not  only  to  expiate 
our  sins,  but  to  make  us  sinless  like  him- 
self. 

6  Whosoever  abideth  in  him  sin- 
neth  not  :  whosoever  sinneth  hath 
not  seen  him,  neither  known  him. 

That  is,  "  Whoever  lives  in  sin,  and  goes 
on  in  a  course  and  trade  of  sinning,  is  the 
servant  and  slave  of  sin  ;  and  although  his 
reason  condemns  him,  his  conscience  bog- 
gles at  it,  and  his  will  is  something  averse 
to  it,  yet  if  he  yields  his  members  inslru 
ments  of  unrighteousness  unto  sin,  he  is  the 
servant  of  sin,  and  whatever  .his  pretence 
may  be,  he  has  no  right  knowledge  of 
Christ,  nor  any  true  faith  in  him  ;  for  who- 
soever abideth  in  him  thun,  sinneth  not." 
Learn  hence.  That  the  sincere  christian,  so 
far  as  he  is  in  Christ,  and  by  faith  united  to 
him,  and  is  taught  and  ruled  by  him,  sin- 
neth not ;  that  is,  he  makes  it  his  constant 
care  and  continual  endeavour  to  shun  and 
avoid  all  sin.  2.  That  such  persons  as  go 
on  in  a  course  of  sin,  let  their  pretences  to 
Christianity  be  what  they  will,  they  never 
had  any  experimental  knowledge  of  Christ, 
no  fellowship  or  communion  with  him  ; 
nor  can  ever  hope  to  be  happy  in  the  fru- 
ition and  enjoyment  of  him :  Whosoever 
sinneth  hath  not  seen  him,  neither  known 
him. 

7  Little  children,  let  no  man  de- 
ceive you  :  he  that  doeth  righteous- 
ness, is  righteous  even  as  he  is 
righteous. 

As  if  the  apostle  had  said,  "  Let  no  man 
deceive  you  by  making  you  believe  that  a 
right  faith  may  consist  with  an  unrighteous 
life,  for  only  he  that  doeth  righteousness 
is  righteous."  Note  here,  1.  That  there  is 
a  twofold  doing  righteousness.  1.  In  a  le- 
gal sense,  which  stands  in  an  exact  obey- 
ing and  fulfilling  of  the  law  ;  and  thus  there 
is  none  righteous,  no,  not  one.  2.  In  an 
evangelical  sense,  a  walking  uprightly,  ac- 


767 


cording  to  the  rule  of  the  gospel,  conscien- 
tiously avoiding  all  known  sin,  and  per- 
forming every  commanded  duty:  it  is  not 
a  single  action,  but  a  constant  course  of 
holy  actions,  that  denoni males  a  person 
holy;  a  righteous  man  makes  righteousness 
the  husiness  of  his  life ;  his  daily  care  is  how 
to  please  Gud  in  all  fie  does.  Note,  2. 
That  it  is  the  duty  of  every  christian,  that 
would  not  be  deceived  as  to  Ins  spiritual 
state  and  condition,  to  try  himself  by  this 
infallible  mark  and  rule  of  trial :  He  that 
doeth  righteousness  is  righteous  ;  he  that 
doeth  not  righteousness  is  not  of  God. 
Christian,  enquire  not  so  much  what  thy 
affections  are,  what  thy  desires  are.  what 
thy  joys  and  comforts  are,  as  what  thy 
actions  are;  not  what  Ihy  peace  is,  but 
what  thy  paths  are  ;  for  God  doth  not  me»- 
sure  men's  sincerity  by  the  tide  of  their  af- 
fections, but  by  the  constant  bent  of  their 
resolutions,  and  the  general  course  and 
tenor  of  their  conversations.  He  that 
doeth  righteousness  is  righteous,  and 
only  he. 

8  He  that  committeth  sin,  is  of 
the  devil  ;  for  the  devil  sinneth 
from  the  beginning. — 

That  is,  "  So  far  as  a  man  sinneth,  so  far 
he  is  of  the  devil,  and  like  unto  him,  in 
whom  sin  is  predominant :  he  having  been 
an  old  sinner,  soon  after  the  beginning  of 
the  creation,  and  a  bold  tempter  to  sin  all 
his  days."  Learn,  1.  That  Satan  has  kept 
in  a  constant  and  continued  course  of  sin- 
ning against  God  from  the  beginning  of 
his  apostasy,  and  first  moment  of  his  revolt 
from  God :  The  devil  sinneth  from  the  be- 
ginning. Learn,  2.  That  such  as  make 
sin  their  work,  do  make  themselves  the  de- 
vil's children  ;  they  are  his  children  by 
imitation:  St.  John  viii.  44.  Ye  are  of 
your  father  the  devil,  and  the  ivories  of 
your  father  ye  -will  do. 

—For  this  purpose  the  Son  of 
God  was  manifested,  that  he  might 
destroy  the  works  of  the  devil. 

As  if  he  had  said,  "  The  Son  of  God 
came  purposely  into  the  world  to  destroy 
sin,  the  work  of  the  devil,  in  all  that  he 
will  save."  Note,  1.  The  odious  character 
wherewith  sin  is  branded,  it  is  the  work  of 
the  devil,  that  work  which  he  is  always 
doing  himself,  and  which  he  is  continually 
tempting  and  soliciting  others  to  do,  that 
they  may  be  as  miserable  as  himself.  Note, 


768 


ST.  JOHN. 


Chap.  IIL 


2.  Our  Saviour's  manifestation  in  the  flesh 
asserted  :  the  Son  of  God  was  manifested, 
namely,  to  the  world,  and  in  the  world  ;  he 
appeared  in  our  nature,  and  was  seen  in  our 
flesh  ;  it  was  a  real  exhibition,  and  not  an 
imaginary  manifestation  of  him.  Note,  3. 
The  great  end  of  this  gracious  manifestation 
of  the  Son  of  God  in  our  nature,  it  was  to 
destroy  the  works  of  the  devil,  to  loose 
and  dissolve;  so  the  original :  this  supposes 
mankind  to  have  been  in  bonds  and  fetters ; 
we  were  in  durance  and  captivity,  shut  and 
locked  up  in  the  prison-house;  we  were 
under  the  dominion  of  sin,  and  power  of 
Satan,  but  the  Son  of  God  came  to  rescue  us, 
to  knock  off  our  fetters,  and  to  set  us  at  li- 
berty :  by  the  works  of  the  devil  understand 
all  sin  in  general.  2.  Those  sins  in  parti- 
cular, which  have  most  of  the  devil's  image 
upon  them,  and  render  persons  most  like 
unto  him ;  such  are  malice  and  envy,  re- 
joicing at  the  calamities  and  delighting  in 
the  evils  that  befal  others,  rage  and  passion, 
bitter  strife  and  contention,  schism  and  fac- 
tion, lying  and  falsehood,  craft  and  treachery, 
but  especially  pride  and  haughtiness,  which 
was  the  sin  that  turned  Satan  out  of  heaven, 
and  made  hiin  a  devil  in  hell.  3.  By  the 
works  of  the  devil,  here,  are  meant  in  par- 
ticular, idolatry,  and  all  idolatrous  wor- 
ship, even  to  the  worshipping  of  the  devil 
tiimself ;  this,  and  all  other  kinds  of  idola- 
try, had  strangely  prevailed  and  over-run 
the  world  before  the  coming  of  Christ,  who 
came  on  purpose  to  deliver  mankind  from 
this  slavery,  and  to  put  down  the  kingdom 
of  Satan,  and  beat  him  out  of  those  strong 
holds  which  he  thought  had  been  impreg- 
nable :  The  Son  of  God  ■was  manfested, 
that  he  might  destroy  the  works  of  the 
devil. 

9  Whosoever  is  born  of  God  doth 
not  commit  sin  ;  for  his  seed  remain- 
eth  in  him  :  and  he  cannot  sin,  be- 
cause he  is  born  of  God. 

Observe  here,  1.  The  character  of  a  true 
christian,  he  is  born  of  God ;  he  has  in  the 
work  of  regeneration  passed  under  a  blessed 
change  by  the  operation  of  the  Holy  Spirit, 
renewing  his  nature,  and  reforming  his  life  ; 
yet  this  denotes  not  a  single  transient  act  of 
regeneration,  but  rather  a  continued  course, 
and  permanent  state ;  one  that  is  born  of  God 
is  the  same  with  hin>  that  leads  a  pious  and 
godly  life,  and  continues  so  to  do.  Ob- 
serve, 2.  What  is  here  asserted  concerning 
him  that  is  born  of  God,  namely,  that  he 


doth  not  commit  sin  ;  and  that  he  cannot 
sin,     1.  He  doth  not  commit  sin,  he  is  no 
evil-doer,  no  worker  of  iniquity,  no  habitual 
or  customary  sinner ;  he  goes  not  on  in  any 
way  or  course  of  sin,  as  the  wicked  do,  who 
make  a  trade  of  it ;  yea,  he  doth  not  tolerate 
or  allow  himself  in  any  single  act  of  sin  : 
not  that  he  is  absolutely  free  from  all  sin. 
2.  It  is  said  he  cannot  sin.     But  how  ? 
and  why  ?  How  can   he  not  sin  ?  has  he 
not  a  natural  power  to  sin  ?  has  he  not  cor- 
ruptions within,  and  temptations  without, 
inclining  and  disposing  him  to  sin,  as  well 
as  other  men  ?  and  has  he  not  opportunity 
to  sin,  the  same  expectations  of  advantages 
by  sin  with  other  men  ?     Yes,  no  doubt ; 
but  he  has  not  a  will  bent  for  sin,  or  a  heart 
and  mind  set  upon  sin,  as  the  wicked  have ; 
nay,  he  has  a  heart  and  will  opposite  to  sin, 
and  set  against  all  sin.     A  gracious  person, 
then,  though  he  has  not  a  natural  impos- 
sibility, yet  he  has  a  moral   impossjbility, 
to  sin.     He  that  is  born  of  God  hath  a 
power  to  do  that  evil  which  he  hath  not  a 
will  to  do  ;  he  hath  always  a  natural  power, 
and  sometimes  a  civil  power,  as   being  in 
authority  ;  but  his  blood  and  pedigree  are 
so  high,  being  born   of  God,  that   he  dis- 
dains to  meddle  with,  or   to  trade  in,  so 
base  a  thing  as  sin.     Note,  That  a  child  of 
God  has  a  blessed  impotency  in  the  unre- 
generate  part,  that  he  cannot  sin  strongly, 
though  as  yet  he  has  not  that  ability  in  the 
regenerate  part  as  not  to  sin  at  all.     Ob- 
serve, 3.  The  reason  assigned  why  a  regene- 
rate person  cannot  sin  as  the  wicked  sin  : 
because  his  seed  re?naineth  in  him,  and  de- 
cause  he  is  horn  of  God;  that  is,  he  has 
an  inward  principle  inclining  and  disposing 
him  to  hate  and  oppose  all  sin,  to  wit,  the 
sanctifying  grace  of  God  ;  and  he  has  that 
mortifying  spirit,   which  causes  him  daily 
more  and  more  to  die  unto  sin,  and  enables 
him  to   mortify   the   deeds   of  the   body. 
Learn  hence,  "That  although  sin  remaineth 
in  him  that  is  born  of  God,  yet  he  that  is 
born  of  God  doth  not  remain  in  sin,  either 
as  to  a  sinful  state,  or  a  sinful  conversation  ; 
God's  word   and  Spirit,  by  which  he  was 
regenerated,  still  remain  in  him  ;  and  so  far 
as  he  is  under  the  ruling  power  and  govern- 
ing influences  of  them,  he  cannot  sin,  much 
less  live  in  wilful  sin. 

10  In  this  the  children  of  God 
are  manifest,  and  the  children  of 
the  devil :  whosoever  doeth  not  right- 
eousness, is  not  of  God,  neither  he 
that  loveth  not  his  brother. 


Chap.  III. 


ST.   JOHN 


709 


Our  apostle  in  these  words  gives  us  liic 
distinguishing  character  of  a  good  and  bad 
man;  those  who  in  tlieir  dispositions  and 
actions,  in  the  temper  of  their  minds,  and 
in  the  actions  of  their  hves,  do  imitate  God, 
are  his  children;  and  those  who  addict 
themselves  to  sin  and  impiety  are  of  ano- 
ther race  and  descent,  they  are  the  chil- 
dren of  the  devil ;  they  resemble  him  and 
belong  unto  him.  By  doing  righteousness, 
is  meant  the  practice  of  universal  goodness, 
and  a  thorough  conformity  to  the  iavir  of 
God,  in  opposition  to  sin,  which  is  the  trans- 
gression of  the  law.  Learn  hence,  1.  That 
every  man  may  come  to  the  certain  know- 
ledge of  his  own  condition,  whether  he  be 
a  good  or  bad  man  :  Bi/  this  the  children 
of  God  are  matjifested :  that  is,  hereby 
good  and  bad  men  are  really  distinguished  ; 
the  scripture  has  laid  down  real  marks  of 
difference  between  them.  Learn,  2.  That 
the  love  and  practice  of  universal  righteous- 
ness, and  nothing  short  of  it,  will  denomi- 
nate a  person  a  child  of  God,  and  evidence 
to  his  own  conscience  that  he  is  brought 
into  a  state  of  grace  and  favour  with  him  : 
In  this  the  children  of  God  arc  manifest  : 
•whosoever  doeth  righteousness  is   of  God. 

— Neither  he  that  loveth  not  his 
brother. 

This  discovers  a  farther  difference  be- 
tween the  children  of  God  and  the  children 
of  Satan,  namely,  brotherly  love  ;  he  doth 
not  say,  he  that  hateth  his  brother  is  a 
child  of  the  devil,  but  he  that  loveth  not 
his  brother;  intimating,  that  not  only  hatred 
and  malice  against,  but  want  of  brotherly 
love  towards  each  other,  is  the  mark  and 
sign  not  of  a  child  of  God,  but  of  the  devil. 
He  that  doth  not  unfeignedly  love  men  as 
men,  and  all  christians  as  christians,  is  no  child 
of  God,  no  lover  of  God  ;  for  he  that  loveth 
not  God's  image,  loveth  not  God  himself. 

11  For  this  is  the  message  that 
ye  heard  from  the  beginning,  that 
we  should  love  one  anoth-er.  12  Not 
as  Cain,  loho  was  of  that  wicked  one, 
and  slew  his  brother.  And  where- 
fore slew  he  him  1  Because  his  own 
works  were  evil,  and  his  brother's 
righteous.  13  Marvel  not,  my  bre- 
thren, if  the  world  hate  you. 


tint  his  precept  conoorning  brotherly  love 
was  given  them  by  Clirisl  and  his  apostles, 
from  the  beginning  of  the  preaching  of  the 
gospel:  r/^/5  IS  the  message  ye  heard 
front  the  beginning.  Note  here,  1.  That 
the  word  of  God  is  a  message  sent  from 
God  unto  us,  a  message  for  our  information 
and  instruction,  a  message  for  our  guide  and 
direction.  2.  That  the  duty  of  brotherly 
love  is  an  ancient  message  that  God  has  sent, 
and  has  continued  to  send  us,  from  the  be- 
ginning :  God  help  us  to  learn  this  lesson, 
so  anciently  taught  us,  and  so  long  pressed 
upon  us  by  God  himself!  This  is  the  mes- 
sage -which  ye  heard  from  the  beginning. 
A  second  argument  to  excite  brotherly  love 
is  drawn  from  the  evil  of  hating  our  bro- 
ther, which  appears  in  the  person  and  prac- 
tice of  Cain,  whom  our  apostle  describes, 
L  By  his  pedigree,  He  -was  of  that  wick- 
ed one,  that  is,  the  devil  ;  of  his  diabolical 
disposition,  of  his  envious  and  malicious  in- 
clination, and,  as  such,  was  not  so  much 
Adam's  son  as  the  devil's  son.  2.  By  his 
practice,  he  slew  his  brother ;  he  first  hated 
him,  and  then  slew  him.  His  hatred  was 
causeless  and  unjust,  implacable  and  deadly, 
and  ended  in  his  brother's  death  and  his  own 
destruction.  3.  The  reason  is  assigned  why 
he  slew  him.  Because  his  own  works  were 
evil,  and  his  brother's  righteous;  not  for 
any  harm  he  had  done,  or  for  any  evil  he 
had  deserved,  but  because  Cain  was  bad 
himself,  and  his  works  bad :  to  hate  godli- 
ness, and  to  persecute  the  godly,  is  the  very 
nature  and  disposition  of  a  wicked  man. 
Observe  lastly,  the  inference  drawn  by  the 
apostle  from  this  example  of  Cain's  hating 
his  holy  and  innocent  brother :  Marvel  not, 
my  brethren,  says  he,  if  the  world  hate 
you  ;  intimating  that  the  world  always  did. 
and  ever  will,  hate  God's  children  ;  and 
that  the  children  of  God  are  not  to 
marvel  or  wonder  at  it,  but  to  prepare  for  it ; 
it  is  no  new  thing,  but  what  has  been  from 
the  beginning :  though  Cain  be  dead,  the 
spirit  of  Cain  is  alive  ;  the  persecutor  goes 
about  with  Cain's  club  in  his  hand,  redden- 
ed with  blood  ;  marvel  not  then  if  the 
world  hate  you. 

14  We  know  that  we  have  passed 
from  death  unto  life,  because  we  love 
the  brethren.  He  that  loveth  not  his 
brother,  abideth  in  death. 


Our  apostle  comes  now  to  enforce  his  ex-  Observe  here,  1.  Our  apostle's  descrip- 

horlation    unto  brotherly  love,   by  many  tion  of  a  carnal,  unregenerate  stale ;  it  is  a 

weighty  arguments:   1.  He  assures  them,  state  of  spiritual  death.     2.  Of  a  christian's 

VOL.  ir.  3  D 


770 


I  ST.  JOHN. 


Ciiap.  IlL 


renewed  state  by  the  Spirit  of  Christ,  it  is  a 
state  of  spiritual  Hfe  :  we  are  passed  frorn 
death  to  life.  3.  Here  is  the  mark  and 
token  by  which  this  translation  from  death 
to  life  may  be  known,  namely,  by  luvc  ; 
for  love  being  the  great  work  of  God's  re- 
newing Spirit  on  the  soul,  it  is  by  the  pro- 
duction of  that  we  come  to  the  knowledge 
that  we  are  changed  from  a  Cainish  cor- 
rupt state  of  death,  unto  a  state  of  holy  life: 
whatever  grace  men  pretend  unto,  if  they 
want  this  grace  of  love,  they  are  yet  dead 
in  sin.  Observe,  4.  The  characteristical 
note  of  that  love  which  will  be  an  indubi- 
table evidence  of  this  our  translation  from 
death  to  life  :  it  must  be  a  love  of  the  bre- 
thren :  that  is,  of  all  christians,  as  such  ; 
particularly  it  must  bean  extensive  and  uni- 
versal love,  that  reacheth  all  the  children 
of  God,  all  good  men,  of  what  judgment 
and  opinion  soever,  otherwise  it  is  the  love 
of  a  party  only,  and  a  love  for  opinion's 
sake,  not  for  grace's  sake,  Colos.  i.  4.  We 
give  thanks  since  we  heard  of  j/ our  love 
to  all  the  saints  :  that  is,  to  all  of  what  na- 
tion and  kingdom  soever,  of  what  estate  and 
condition  soever,  of  what  judgment  and 
opinion  soever,  though  differing  from  you 
in  some  lesser  things.  It  must  also  be  an 
holy  love  that  will  evidence  our  Christiani- 
ty :  though  all  men  must  be  loved  as  men, 
yet  the  brethren  must  be  loved  for  the  like- 
ness of  God  in  them  ;  we  must  love  God's 
holiness  in  holy  persons  ;  it  is  one  thing  to 
love  the  brethren,  and  another  to  love  tiicm 
as  brethren,  and  because  they  are  brethren  ; 
a  gracious  person  may  be  loved  only  for 
carnal  respects,  and  sinister  ends :  again, 
it  must  be  active  and  operative,  a  costly  and 
expensive  love ;  that  cheap  love  of  some 
men,  which  will  wish  a  poor  christian  well, 
but  will  be  at  no  pains,  no  cost,  or  expense, 
to  help  and  succour  him,  because  they  love 
their  money  better  then  they  do  their  brother, 
is  the  hypocrite's  love,  not  the  saints' ;  see 
James  ii.  15.  Jf  a  brother  or  sister  be 
naked,  and  we  sa?/  unto  him.  Be  thou 
clothed,  Sec.  this  is  a  cold  sort  of  love, 
which  will  profit  neither  our  brother  nor 
ourselves.  From  the  whole  learn,  That  the 
love  of  grace  in  another,  is  a  good  evi- 
dence of  the  life  of  grace  in  ourselves  ;  un- 
feigned love  to  the  children  of  God  as  such, 
is  an  undoubted  evidence  of  our  regenera- 
tion and  adoption  :  We  know  that  we  are 
passed fro7n,  Sfc. 

15  Whosoever  hateth  his  brotlier 
is  a  murderer  :  and  vo  know  that  no 


nnirderer   hath  eternal   life  abiding 
in  iiini. 

Observe  here,  1.  The  nature  of  the  sin 
condemned,  it  is  a  secret  sin  of  the  heart, 
not  an  open  sin  of  the  life  ;  he  that  hateth 
his  brother,  that  is,  in  his  heart,  is  a  mur- 
derer, though  he  doth  not  smite  him  either 
with  his  tongue  or  with  his  hand.  Learn 
hence,  The  sins  of  the  heart  are  damning, 
as  well  as  sins  of  the  life;  a  man  may  be  an 
adulterer  in  the  sight  of  God,  and  yet  never 
touch  a  woman.  Matt.  v.  28.  an  idolater, 
and  yet  never  bow  his  knee  to  an  image, 
Eph.  V.  5.  a  murderer,  and  yet  never  hurt 
his  brother;  if  he  hates  him  in  his  heart, 
it  is  recorded  murder  in  God's  account. 
What  need  have  we  to  put  up  David's 
prayer,  Psal.  xix.  Cleanse  thou  jne  from 
vni  secret  sins  !  Observe,  2.  The  sad  and 
deplorable  condition  of  such  as  are  guilty 
of  this  sin,  namely,  of  murdering  their  bro- 
ther by  hatred  in  their  hearts  :  He  that 
hateth  his  brother  abideth  in  death,  ver. 
14.  and  hath  not  eternal  life  abiding  in 
him,  ver.  15.  that  is,  he  hath  no  spiritual 
life,  nothing  of  the  life  of  grace  abiding 
in  him,  which  is  the  seed  and  principle, 
the  original  and  beginning,  of  eternal  life. 
Note  thence,  That  the  life  of  grace  in  the 
heart  of  a  regenerate  person  is  the  beginning 
and  first  principle  of  a  life  of  glory,  where- 
of they  cannot  but  be  destitute  who  hate 
their  brother  in  their  hearts.  So  much  hatred 
in  a  man,  so  much  death  ;  and  so  much 
want  of  love,  so  much  want  of  life. 

16  Hereby  perceive  we  the  love 
of  God,  because  he  laid  down  his 
life  for  us  :  and  we  ought  to  lay 
down  our  lives  for  the  brethren. 

Here  our  apostle  presses  brotherly  love 
from  another  argument,  namely,  from  the 
example  of  Jesus  Christ,  who  being  God  as 
well  as  man,  laid  down  his  life,  as  man,  for 
us.  Where  note.  That  the  intimate  union 
betwixt  the  divine  and  human  nature  in 
Christ,  gives  ground  for  the  railing  of 
Christ's  life,  as  man,  the  life  of  God  ;  as 
fiis  blood  is  said,  Acts  xx.  28.  to  be  God's 
own  blood  :  Hereby  perceive  we  the  love 
of  God,  that  is,  of  Jesus  Christ  the  Re- 
deemer, in  that  he  laid  down  his  life  for 
us.  Thence  learn.  That  the  death  of  Christ 
for  us  is  a  special  manifestation  of  his  sin- 
gular love  unto  us.  Observe  farther,  The 
inference  which  our  apostle  draws  from 
Christ's  love  in  laying  down  his  life  for  w. 


Chap.  III. 


I  ST.  JOHN. 


771 


namely,  thai  we  therefore  oiiphl  to  lay  down 
our  lives  for  the  brethren  ;  that  is,  in  a  lime 
of  persecution,  wlien  llie  glory  of  God,  the 
edification  of  the  church,  and  the  eternal 
salvation  of  our  brethren,  do  require  it,  and 
stand  in  need  of  it  :  we  must  never  stick 
at  laying  down  our  lives  wlien  God  rails  us 
to  it.  as  needful  for  better  ends  than  our 
lives.  It  is  not  needful  that  wc  live,  but 
needful  and  necessary  that  we  glorify  God 
both  in  life  and  death. 

17  But  whoso  hath  this  world's 
good,  and  seeth  his  brother  have 
need,  and  shnttelh  np  his  bowels  of 
compassion  from  him,  how  dwelleth 
the  love  of  God  in  him  ? 

Our  apostle  here  draws  an  argument 
from  the  greater  to  the  less,  after  this  man- 
ner. "  If,  says  he,  we  ought  to  be  ready 
in  some  cases  to  part  with  our  lives  for  ihe 
brt'lhren,  surely  we  much  more  ought  lo 
impart  and  couununicateour  worldly  goods 
to  them  in  the  lime  of  their  necessity  ;  and 
he  that  refuses  so  to  do,  can  never  thmk 
there  is  any  thingof  that  love  in  him,  which 
God  requires  of  him  towards  his  children." 
Learn  hence,  that  there  ccrlainly  dwells  no 
love  of  God  in  that  man's  heart,  who  hav- 
ing this  world's  goods,  sfretchelh  not  out 
his  hands  to  help  the  necessities  of  his  bro- 
ther. Here  note,  1.  The  fountain  from 
which  all  charitable  distributions  are  to  pro- 
ceed and  flow,  namely,  from  the  compas- 
sion of  the  heart.  2.  That  the  compassion 
of  the  heart  must  draw  forth  the  help  of  the 
Iiand  :  he  that  is  a  christian  indeed  will 
open  both  heart  and  hand  to  the  distressed, 
and  they  shall  partake  of  his  purse  as  well 
as  of  his  pity.  3.  It  is  not  said.  He  that 
has  abundance  of  this  world's  goods,  let 
him  of  his  great  superfluity  givd  ;  but  he 
that  lialh  this  world's  ffoods,  that  is,  in  any 
measure,  yea,  though  he  has  no  more  than 
he  works  for,  yet  he  is  required,  Ep/i.  iv. 
28.  that  workelh  with  his  hands,  to  give  to 
him  that  needelh.  The  world  is  greatly  de- 
ceived who  think  charity  and  alms-giving 
a  duty  that  only  concerns  the  rich  ;  indeed 
it  concerns  them  eminently,  but  not  ex- 
clusively. And  O !  the  dreadful  account  that 
some  rich  men  have  to  give,  who  expend 
more  upon  a  lust  in  one  day,  than  they 
give  lo  the  poor  in  a  whole  year.  But  yet 
after  all,  every  one  that  hath  this  world's 
goods,  though  he  has  but  what  he  labours 
and  sweats  for,  yat  must  he,  in  proportion 
to  what  he  has,  give  to  him  that  ncedeth. 


Nole,  4.  The  object  of  this  our  compassion 
and  charily  ;  a  drol/ie?;  a  brother  in  r/eec/, 
and  even/  brother  in  need  :  not  only  such 
as  are  cast  down,  but  such  as  are  falling, 
are  the  proper  objects  of  our  pity  and  help. 
Note,  4.  The  circumstance  of  time  when  we 
must  give,  namely,  when  we  .see  our  bro- 
ther in  iwed.  What  a  vanity  it  is  lo  leave 
our  alms  till  after  our  death,  to  be  beholden 
to  Ihe  justice  of  others  for  their  distribution  ! 
Let  us  see  our  charity  bestowed  wilhourown 
eyes,  and  given  out  with  our  own  hands, 
when  the  loins  of  the  poor  will  bless  us ; 
but  their  prayers  will  do  us  no  good  when 
we  are  dead.  W/ioso  xceth  his  brother 
have  need,  and  shut. teth  up  his  boxcels  oj 
cotnpassiun  from  him,  how  dwelleth  the 
love  of  God  ill  him  ?  From  Ihe  whole 
learn.  That  when  we  are  in  a  capacity,  and 
enjoy  an  opportunity  of  expressing  our 
charitable  benevolence  towards  our  poor 
and  indigent  brethren,  the  omission  of  it  is 
a  certain  evidence  that  there  is  nothing  of 
the  love  of  God  residing  in  us. 

18  My  little  ciiildren,  let  us  not 
love  in  word,  neither  in  tongjue  ;  but 
in  deed  and  in  truth.  19  And  here- 
by we  know  that  we  are  of  the  truth, 
and  shall  assure  our  hearts  before 
him. 

Having  laid  down  several  motives  lo  bro- 
therly love  before,  by  way  of  excitation,  as 
an  help  to  their  aliections,  he  comes  now 
to  propound  some  directions  to  them  as  an 
help  to  their  endeavours.  And  the  first  is 
this,  to  lake  special  care  that  their  love  be 
sincere,  and  not  hypocritical.  Let  us  not 
love  in  xvord,  that  is,  in  word  only,  but  in 
deed,  and  in  truth.  As  if  he  had  said, 
"  Let  our  deeds  speak  the  truth  of  our  love; 
sincere  love  is  fruitful ;  true  affection  will 
put  forth  itself  into  action  ;  it  doth  not  rest 
at  the  tongue's  end,  but  will  be  seen  at 
the  fingers'  end,  rendering  us  laborious  in 
works  and  offices  of  friendship  ;  as  faith,  so 
love,  without  works,  is  dead  ;  and  as  faith 
isjustified  by  works,  so  is  our  love-also." 
Observe  next.  The  encouragement  which 
our  apostle  gives  to  the  exercise  of  this  true 
love  :  hereby  we  shall  know  that  we  are 
of  the  truth,  and  shall  assure  our  hearts 
before  him ;  that  is,  "  by  stich  efficacy 
and  real  fruits  of  our  love  we  shall  knowr 
that  we  are  true  christians,  who  live  by  ana 
walk  according  to  Ihe  rule  of  Ihe  gospel, 
which  is  emphatically  styled  the  truth, 
and  shall  have  the  assured  tesfimonv  of  our 
3  D  2 


772 


ST.  JOHN. 


Chap.  III. 


consciences  that  we  are  sincere  in  the  sight 
of  God."  Learn  hence,  1.  That  the  love  of 
christians  one  to  another,  ought  not  to  be 
verbal,  or  in  word  only,  but  in  deed,  and  in 
truth.  2.  That  the  sincerity  of  our  love  to 
our  brethren  is  the  security  of  our  conscien- 
ces and  estates  betbre  God.  A  christian 
may  be  assured  of  his  good  estate,  and  may 
build  his  assurance  upon  the  sincerity  of  his 
love  to  God  and  christians. 

20  For  if  our  heart  condemn  us, 
God  is  greater  than  our  heart,  and 
knoweth  all  things.  21  Beloved,  if 
our  heart  condemn  us  not,  thenha.ve 
we  confidence  toward  God  : 

By  heart,  here,  is  undoubtedly  meant 
conscience  :  and  it  is  as  much  as  if  the  apos- 
tle had  said,  "  If  our  consciences  tell  us  that 
our  love  is  barren  and  fruitless,  and  so  con- 
demn us  for  hypocrisy,  God  is  greater  than 
our  consciences,  both  in  holiness  to  con- 
demn, and  in  knowledge  to  perceive,  the 
evil  of  them,  for  /le  knoweth  ail  things: 
whereas  if  we  have  the  witness  of  our  con- 
sciences touching  the  sincerity  of  our  love 
by  the  fruits  of  it ;  if,  after  a  most  strict  ex- 
amination of  our  consciences,  and  an  exact 
comparing  of  our  lives  and  actions  with  the 
law  of  God,  we  are  not  condemned  of  in- 
sincerity m  our  obedience  to  God,  arid  love 
to  our  neighbour ;  then  have  we  an  humble 
confidence  with  God  in  all  our  addresses  to 
him."  Learn  hence,  1.  That  the  con- 
sciences of  men  have  a  self-condemning  and 
a  self-absolving  power.  2.  That  the  con- 
sciences of  men  are  much  better  known  to 
God,  than  they  either  are  or  can  be  known 
unto  themselves.  3.  That  if  our  hearts  or 
consciences  do  condemn  us,  it  is  an  evi- 
dence of  greater  condemnation  from  the 
heart-searching  God.  4.  That  if  our  con- 
sciences do  absolve  us,  it  is  an  argument  of 
our  acceptance  with  God,  and  a  ground  of 
confidence  in  all  our  addresses  to  him.  5. 
That  according  to  the  verdict  or  testimony 
of  men's  consciences,  riglilly  informed,  and 
truly  testifying,  God  will  either  acquit  or 
absolve  them  at  the  great  day. 

22  And  whatsoever  we  ask,  we 
receive  of  him,  because  we  keep  his 
commandments,  and  do  those  things 
that  are  pleasing  in  his  sight. 

Observe  here,  L  An  extraordinary  favour 
and  privilege  insured,  Whatsoever  we  ask, 
■we  receive  of  him  :  that  is,  whatsoever  we 


ask  according  to  his  will,  we  are  sure  to  re- 
ceive, either  in  kind  or  in  equivalency.  It 
shall  either  be  given  in  mercy,  or  denied  in 
love ;  for  verily  God  is  as  kind  in  denying 
some  of  our  requests,  as  in  answering  others ; 
we  often  cry  for  that  which  it  would  be 
cruelty  for  God  to  give  :  we  know  not  what 
is  best  to  beg,  but  an  infinitely  wise  God 
knoweth  what  is  fittest  to  give.  Dat  pro 
jucundis  aptissima.  Observe,  2.  The 
"qualification  of  the  persons  to  whom  this 
precious  privilege  does  belong  :  Thei/  keep 
God's  co9n?fiandmcnts,  and  do  the  things 
that  please  him.  According  to  our  hearing 
God's  commandments,  so  he  hears  and  an- 
swers our  prayers;  with  what  measure  we 
mete  to  God,  God  will  measure  to  us  again. 
If  God's  command  be  trod  under  our  feet, 
no  wonder  that  all  our  prayers  fall  to  the 
ground.  God  hears  not  us,  if  we  hear  not 
him.  If  we  keep  his  commandments, 
whatever  we  ask  we  receive  of  him. 

23  And  this  is  his  commandment. 
That  we  should  believe  on  the  name 
of  his  Son  Jesus  Christ,  and  love  one 
another,  as  he  gave  us  command- 
ment. 

Observe  here,  1.  What  is  the  sum  of  the 
christian's  Auiy,  faith  and  love,  to  believe 
on  the  name  of  Jesus  Christ ;  that  is,  to  rely 
upon  him  as  our  redeemer,  our  teacher,  our 
king,  our  intercessor,  and  to  obey  his  great 
command  of  loving  one  another  with  a 
pure  heart  fervently.  Observe,  2.  What  a 
mighty  encouragement  it  is  to  faith,  that  be- 
lieving on  Christ  is  constituted  a  duty  by  a 
plain  gospel-precept:  This  is  his  command- 
7ncnt,  for  this  command  cuts  off  that  vain 
pretence  and  plea  of  presumption.  What! 
such  a  vile  wretch  as  thou  presume  to  be- 
lieve on  Christ ;  says  Satan.  Yes,  says  the 
christian,  here  is  a  command  to  me  so  to  do, 
yea,  a  command  from  the  highest  sove- 
reignty, the  contempt  whereof  I  must  an- 
swer at  my  utmost  peril.  Observe,  3.  How 
the  command  of  faith  and  the  command  of 
love  are  linked  and  knit  together,  as  if  the 
weight  of  our  salvation  hung  equally  and 
alike  upon  both  ;  as  without  faith  it  is  im- 
possible to  please  God,  so  without  love  it  is 
impossible  to  please  him  also.  Will  no 
duty  profit  without  faith  ?  in  like  manner 
can  we  neither  profit  ourselves  nor  others 
without  love  :  as  whatever  is  not  of  failh  is 
sin,  so  whatever  duty  we  perform  towards 
our  brother,  if  we  do  it  not  out  of  love,  we 
miss  our  reward.     1  Cor.  xiii.  3.   If  J  give 


Chap.  IV. 


I  ST.  JOHN. 


773 


all  my  goods  to  fnd  the  poor,  and  have 
not  love,  1  am  nothing.  Lord  !  can  we 
ever  think  this  command  of  love  small  and 
inconsiderable,  wiien  thou  iiast  jomed  the 
love  of  thine  image  with  faith  in  ihy  dear 
Son  ?  Tht$  is  his  coinmandment,  that  ue 
should  believe  on  the  name  of  his  Son,  and 
love  one  another. 

24  And  lie  that  keepeth  his  com- 
mandments dwelleth  in  iiim,  and  he 
in  him.  And  hereby  we  know  that 
he  abideth  in  us,  by  the  Spirit  which 
he  hath  given  us. 

Observe  here,  1.  The  benefit  of  obedience 
to  God's  commands:  God  dwelleth  in  us, 
and  we  in  him.  God's  dwelling  in  us  im- 
|)lies,  1.  Right  and  property  ;  what  a  man 
dwells  in  is  his  own.  2.  Command  and 
authority ;  the  master  and  owner  is  the 
commander  and  disposer  of  the  house.  It 
also,  3.  bnplies  residence  and  continuance, 
settlement  and  fixedness  of  abode  ;  there  a 
man  dwells  where  he  constantly  resides,  and 
our  dwelling  in  God  imports,  1.  Reconcili- 
ation with  God.  Can  two  dwell  together 
except  they  be  agreed  ?  2.  Affiance  and 
trust  in  him.  3.  An  upholding  constant 
communion  with  him ;  it  is  one  thing  to 
run  to  God  for  refuge  in  a  storm,  and  ano- 
ther thing  to  make  himourdwcUing-placeat 
all  times,  and  in  all  conditions:  he  that  keep- 
eth God's  commandments  thus  dwelleth  in 
God,  and  God  in  him.  It  follows,  Jnd 
hereby  we  kno-w  that  he  abideth  in  us,  by 
the  Spirit  which  he  hath  given  us.  Learn 
hence.  That  the  Spirit  of  God,  bestowed 
upon  us  in  his  sanctifying  gifts  and  saving 
graces,  is  an  evident  sign  of  God's  dwelling 
in  us,  and  we  in  him. 

CHAP.  IV. 

"DELOVED,  believe  not  every 
spirit,  but  try  the  spirits  whe- 
ther they  are  of  God  ;  because  many 
false  prophets  are  gone  out  into  the 
world. 

Our  apostle  having  in  the  last  verse  of  the 
foregoing  chapter  mentioned  the  abiding  of 
the  spirit  of  God  in  the  souls  of  believers, 
lest  the  christians  to  whom  he  wrote  should 
be  deceived  by  such  as  might  pretend  to  be 
acted  by  the  Spirit,  when  indeed  they  were 
not ;  he  comes  in  this  chapter  to  caution 
and  counsel  all  christians  to  take  heed  of 
being  seduced  by  such  as  should  pretend  to 
be  inspired  by  the  Holy  Spirit  of  God,  say- 


ing. Believe  not  every  spirit ;  that  is, 
every  teacher  who  pretends  lo  be  inspired, 
and  every  doctrine  that  lays  claim  to  the  au- 
thority of  divine  revelation :  But  try  the  spi- 
rits; that  IS,  examine  their  doctrines  by  the 
rule  of  the  word  of  God,  and  try  from  whom 
they  come,  whether  from  the  Spirit  of  God,  or 
Satan :  for  7nany false  prophets,  or  impostors 
anddeceivers,  aregone  abroad  into  the  world. 
Learn  hence,  1.  That  men  from  the  begin- 
ning of  Christianity  have,  and  still  do,  false- 
ly pretend  to  divine  inspiration.  2.  That 
christians  ought  not  to  believe  every  one 
that  thus  pretends  to  he  divinely  inspired  ; 
for  every  one  that  has  but  enough  of  confi- 
dence, and  little  enough  of  conscience,  may 
pretend  to  come  from  God.  Learn,  3.  That 
neither  are  we  to  reject  all  that  pretend  to  come 
from  God  ;  for  when  the  apostle  bids  us 
not  to  believe  every  spirit,  he  supposes 
that  vve  are  to  believe  some;  and  when 
he  bids  us  try  the  spirits  whether  they  be 
of  God,  he  supposes  some  to  be  of  God, 
and  that  such  as  are  so,  ought  to  be  believed 
by  us.  Learn,  4.  That  there  is  some  way 
to  discern  merepretenders  to  inspiration  from 
those  who  are  truly  and  divinely  inspired  ; 
it  were  in  vain  to  make  the  trial,  if  there 
were  no  way  to  discern  the  truth.  Learn,  5. 
That  it  is  the  duty  of  all  christians  to  ex- 
amine the  doctrines  propounded  to  them 
by  the  word  of  God  ;  they  having  a  judg- 
ment of  discretion,  though  not  a  judgment 
of  decision ;  a  power  to  judge  for  themselves, 
not  to  impose  upon  others :  nor  does  this 
allowed  liberty  of  every  one  judging  for  him- 
self take- away  the  necessity  and  use  of  our 
spiritual  guides  and  teachers,  or  exempt  us 
from  a  due  submission  and  obedience  there- 
unto, but  in  concurrence  with  them,  we  are 
to  try  the  spirits,  whether  they  be  of  God. 

2  Hereby  know  ye  the  Spirit  of 
God  :  Every  spirit  that  confesseth 
that  Jesus  Christ  is  come  in  the  flesh, 
is  of  God  :  3  And  every  spirit  that 
confesseth  not  that  Jesus  Christ  is 
come  in  the  flesh,  is  not  of  God  : 
and  this  is  that  spirit  of  antichrist, 
whereof  ye  have  heard  that  it  should 
come;  and  even  now  already  is  it  in 
the  world. 

In  these  words  our  apostle  lays  down  a 
plain  mark  and  rule  of  trial,  how  they  might 
know  a  teacher  that  was  acted  and  inspired 
by  the  Spirit  of  God,  from  one  that  was 
not ;  such  a  one  as  durst  truly  and  openly 
in  the  face  of  danger  own  and  profess,  teach 


774 


ST.  JOHN. 


Chap.   IV. 


and  preach.  Jesus  Christ  in  his  person,  na- 
ture, and  offices,  as  the  incarnate  Word,  or 
Son  of  God,  sent  from  heaven,  ascribing 
virtue  and  efficacy  to  the  sacrifice  of  his 
death,and  attributing  to  hinialone  the  wholu 
glory  of  a  perfect  Saviour;  this  doctrine  is 
of  the  Spirit,  and  this  spirit  is  of  God.  But 
such  teachers  as  will  not  hazard  themselves, 
but  for  fear  of  sufferings  and  persecution,  will 
deny  either  the  Godhead  or  manhood  of 
Christ,  and  disown  either  his  incarnation, 
death,  or  resurrection:  such  teachers  and 
such  doctrines  are  not  of  God,  but  are  the 
very  spirit  of  antichrist,  which,  says  he,  you 
have  been  foretold  should  come,  and  is  now 
already  in  the  world.  Learn  hence,  That 
such  a  teacher  as  disowns  either  of  the  na- 
tures of  Christ,  or  denies  any  of  the  offices 
of  Christ ;  that  either  denies  the  divinity  of 
liis  person,  or  the  menioriousness  of  his  sa- 
tislaetioii,  IS  not  of  God,  he  is  antichrist, 
iiiiainst  Christ,  and  shall  find  Christ  against 
him  in  the  day  that  he  appears  before  iiim. 

4  Ye  arc  of  God,  little  cliildren, 
and  have  overcome  them  ;  because 
jrreater  is  he  that  is  in  you,  than  he 
that  is  in  the  world. 

Observe  here,  1.  A  character  and  descrip- 
tion given  of  these  christians  to  whom  our 
apostle  writes.  He  tell  them  they  were  ofa 
nobler  descent,  ofa  more  excellent  pedigree, 
and  higher  offspring,  than  their  false  teach- 
ers ;  Ye  ore  of  God,  regenerated  by  the 
Spirit  of  God,  quickened  by  his  renovation, 
led  by  his  manuduction,  acted  by  his  in- 
fluences, animated  by  his  assistances : 
Lilile  children  ye  are  of  God.  Observe, 
2.  What  is  affirmed  of  these  christians,  Yc 
have  overcome  them  ;  that  is,  ye  have  re- 
sisted their  temptations,  withstood  their  se- 
ductions, and  all  their  arts  and  endeavours 
10  mislead  you,  when  others  have  been  per- 
verted by  them.  Learn  hence,  That  by 
stedfastness  in  the  doctrine  of  Christ,  chris- 
tians do  overcome  impostors  and  seducers, 
when  unstable  souls  are  overcome  by  them. 
Observe,  2.  The  reason  assigned  why,  and 
the  means  declared  by  which,  they  over- 
come, namely,  because  greater  is  he  that 
is  in  you,  than  he  that  is  in  the  -world ; 
that  is,  Christ,  who  by  his  Spirit  and  doc- 
trine dwells  in  you,  is  greater  and  more 
powerfully  etticacious  than  the  spirit  of 
error,  which  influences  these  vile  impostors 
and  seducers  tliat  arc-abroad  in  the  world. 

t>  They   are  ol'  the  world  ;  there- 


fore speak  they  of  the  world,  and 
the  world  heareth  them.  0  We  are 
of  God  :  he  that  knoweth  God,  hear- 
eth us  ;  he  that  is  not  of  God,  hear- 
eth not  us.  flereby  know  we  the 
spirit  of  truth,  and  the  spirit  t)f 
error. 

Here  we  have,  L  The  character  given  of 
these  seducers  and  false  teachers.  They  are 
of  the  .-world :  that  is.  men  of  worldly 
minds  and  interests.  They  speak  of  the 
■world  ;  that  is,  they  preach  a  doctrine  suit- 
able to  the  lusts  and  inclinations  of  worldly 
men,  who  greedily  hear  them,  and  easily  be- 
lieve them :  oidinanly  our  words  are  such 
as  we  are ;  for  they  who  are  of  the  world 
must  needs  speak  of  the  world,  lor  they 
have  nothing  else  to  speak  of.  The  covet- 
ous man  speaks  covetously,  and  the  proud 
man  proudly.  Observe,  2.  The  character 
which  the  apostle  gives  of  himself  and  his 
fellow-apostles.  We  are  of  God ;  that  is, 
taught  and  instructed  by  God.  We  have 
our  mission  and  our  message  from  God,  and 
he  has  given  us  his  attestation,  by  opening 
the  ears  and  hearts  of  those  that  attend 
upon  our  ministry,  to  receive  and  embrace 
our  doctrine ;  but  such  as  are  not  taught 
of  God,  reject  both  it  and  us.  Observe,  3. 
The  inference  and  conclusion  which  our 
apostle  draws  from  hence,  namely,  that  by 
the  doctrine  and  writings  of  the  apostles 
and  evangelists,  the  truth  or  falsehood  of 
doctrines  may  and  must  be  judged  ;  for, 
says  he.  Hereby  -we  kno-w  the  spirit  of 
truth,  and  the  spirit  of  error :  he  that 
knoweth  God  heareth  us  :  he  that  is  not 
of  God  heareth  not  us. 

7  Beloved,  let  us  love  one  ano- 
ther :  for  love  is  of  God  ;  and  every 
one  that  loveth,  is  born  of  God,  and 
knoweth  God.  8  He  that  loveth 
not,  knoweth  not  God  ;  for  God  is 
love. 

Our  apostle  here  resumes  his  exhortation 
to  brotherly  love,  and  urges  and  re-enforces 
it  with  fresh  arguments.  1.  He  assures  us, 
that  love  is  of  God :  that  is  the  fruit  of  his 
good  spirit  in  us ;  common  love  is  his  com- 
mon gift,  and  holy  love  is  his  special  grace : 
Love  is  of  God.  2.  It  is  an  evidence  that 
we  have  a  right  knowledge  of  God,  both 
of  his  nature  and  will,  and  that  we  under- 
stand both  what  he  is,  and  what  he  requires : 
he  that  has  not  the  grace  of  love  in  his  honri, 
has  not  the  right  knowledge  of  God  in  his 


Chap.  IV. 


1  ST.  JOHN. 


77;: 


head,  whatever  he  may  think  of  himself,  or 
pretend  to  others.  3.  The  apostle  assures 
us.  That  love  is  not  only  commanded,  but 
excniphfied  by  God  himself:  God  is  lope. 
He  held  said  before,  Love  i.s  of  God,  as  a 
quality  :  iiere  he  says,  God  is  love  :  not 
as  a  mere  quality,  but  his  essence.  God 
is  love;  1.  Essentially;  love  in  the  crea- 
ture is  an  accidental  quality,  in  God  an  es- 
sential property.  2.  God  is  love,  caiSUdWy, 
the  etficient  cause  of  whatever  is  loving  or 
lovely  in  us;  all  our  love  to  him,  and  one 
another,  is  but  a  reflection  of  his  love  to  us. 
3.  God  is  love,  objectively  ;  he  is,  or 
ought  to  be,  the  supreme  object  of  our  love  : 
and  we  must  love  him  above  ail,  or  he  ac- 
counts we  love  him  not  at  all.  4.  God  is 
love,  declaratively  ;  all  his  works,  as  well 
as  his  word,  are  a  declaration  of  his  love 
to  us,  and  ought  to  engage  us  to  sledfast- 
ness  in  our  love  to  him.  Let  us,  therefore, 
says  the  beloved  disciple,  love  one  another, 
for  love  is  of  God,  and  God  is  love. 

9  In  this  was  manifested  the  love 
of  God  toward  us,  because  that  God 
sent  his  only-bettotteii  Son  into  the 
world,  that  we  might  live  through 
him. 

Observe,  1.  That  God  doth  not  only 
bestow  love  upon  his  people,  but  it  is  his 
good  pleasure  to  manifest  that  love.  2,uest. 
Wherein  has  God  manifested  his  love  to- 
wards us  ?  Answ.  1.  In  our  creation, 
making  us  out  of  nothing  in  such  a  wonder- 
ful manner  ;  our  bodies  curiously  wrought 
as  witii  a  needle,  our  souls  beautified  with 
understanding,  will,  and  judgment  2.  In 
our  apostasy,  and  degeneration  ;  when  no 
eye  pitied  us,  and  when  we  had  no  hearts 
to  pity  ourselves,  then  were  his  bowels  of 
love  and  compassion  yearning  towards  us  ; 
then  he  said  unto  us,  live,  when  he  might 
have  said,  die,  and  be  danmed.  3.  In  our 
redemption,  recovery,  and  restitution,  in 
sending  his  onh/-bc<rotten  Son  into  the 
world,  that  we  7ni<r/it  live  through  him. 
Observe,  2.  A  threefold  evidence  of  God's 
love  to  mankind  in  the  work  of  redemption, 
that  great  and  glorious  work.  1.  It  was  a 
wonderful  instance  of'the  love  of  God,  that 
He  should  be  pleased  to  lake  our  case  into 
consideration,  and  to  concern  himself  for 
our  happ:.ness  ;  as  nothing  is  more  obliging 
to  human  nature  than  love,  so  no  lovo 
obliges  more  than  that  which  is  exercised 
with  great  condescension  alter  a  provoca- 
tion ;    such  was  God's  love  to  offending 


man.  2.  That  he  should  design  so  great  a 
benefit  to  tis,  as  is  here  expressed,  even 
life  :  That  -wc  might  lice  through  him- 
3.  Tluit  God  was  pleased  to  use  such  a 
mean  for  the  obtaining  and  procuring  of 
this  benefit  i'or  us :  He  sent  his  own  Son 
into  the  world,  that  we  might  live  through 
him.  Where  note,  1.  The  person  sent, 
his  own  Son,  his  only-begotten  Son.  2. 
The  persons  sent  to,  the  men  of  the  world, 
who  were  spiritually  dead,  and  judicially 
dead.  3.  The  manner  of  his  being  sent, 
voluntarily  and  freely,  not  constrained  by 
necessity,  not  prevailed  upon  by  importuni- 
ty, not  obliged  by  benefit  or  kindness  from 
us  ;  but  out  of  his  mere  pity  and  goodness 
towards  us,  he  sent  him  into  a  wicked 
world,  and  into  an  ungrateful  world,  that 
we  might  live  through  him.  From  the 
whole  learn.  That  God's  bestowing  a  Son 
upon  a  lost  world,  was  a  manifest  evidence 
of  his  great  and  wonderful  love  unto  them  : 
In  this  was  manifest  the  love  of  God  to- 
wards us,  8fC. 

10  Herein  is  love,  not  that  we 
loved  God,  but  that  he  loved  us, 
and  sent  his  Son  to  be  the  propitia- 
tion for  our  sins. 

Herein  is  love  ;  that  is,  the  clearest,  the 
fullest,  the  highest,  expression  of  free  and 
undeserved  love  that  ever  the  world  was  ac- 
quainted with.  Observe,  That  the  wis- 
dom and  power  of  God  did  not  act  to  the 
utmost  of  their  efl^icacy  in  the  work  of  cre- 
ation ;  he  could  have  framed  a  more  glo- 
rious world,  had  it  pleased  him  ;  but  the 
love  of  God  in  our  redemption  by  Christ 
could  not  be  expressed,  or  set  forth,  in  a 
higher  degree  :  when  Almighty  God  would 
give  the  most  excellent  testimony  of  his  fa- 
vour to  mankind,  he  gave  tiiem  his  eternal 
Son,  the  Son  of  his  love  ;  and  verily  the 
giving  of  heaven  itself,  with  all  its  joys  and 
glory,  is  not  so  full  and  perfect  a  demonstra- 
tion of  the  love  of  God,  as  the  giving  of  his 
Son  to  die  for  us  :  Herein  is  love.  Ob- 
serve next.  The  priority  of  God's  love  to 
mankind  :  he  loved  us,  not  we  him  ;  he 
loved  us  antecedently  to  our  loving  him, 
and  he  loved  us  that  we  might  love  him, 
when  there  was  nothing  in  us  either  to  de- 
serve or  to  engage  his  love.  Observe 
lastly.  The  great  intent  and  gracious  design 
of  God  in  sending  his  Son  ;  namely.  To  he 
a  propitiation  fur  our  sins  :  that  is,  to  die 
as  a  sacrifice  for  our  sins,  and  thereby  alone 
divine  displeasure.     Herein  is  love  ;  that 


776 


is,  the  triumph,  the  riches,  and  glory,  of 
diviue  love,  that  God  gave  Christ  to  die  for 
us.  "  But  is  there  love  in  nothing  else  but 
this  ?"  Yes,  sure,  to  have  a  being  among 
rational  creatures,  therein  is  love  ;  to  have 
our  life  carried  so  many  years  in  the  hand 
of  Providence,  like  a  burning  taper,  in  the 
midst  of  winds  and  storms,  and  not  blown 
out,  this  is  love ;  to  have  food  and  raiment 
convenient  for  us,  relations  and  friends  to 
comfort  us,  in  all  these  is  love,  great  love  ; 
but  comparatively  none  at  all  to  the  love 
expressed  in  giving  Christ  to  die  for  us : 
herein  was  love,  the  flower  of  love. 

11  Beloved,  if  God  so  loved  us, 
we  ought  also  to  love  one  another. 
12  No  man  hath  seen  God  at  any 
time.  If  we  love  one  another,  God 
dwelleth  in  us,  and  his  love  is  per- 
fected in  us.  13  Hereby  know  we 
that  we  dwell  in  him,  and  he  in  us, 
because  he  hath  given  us  of  his 
Spirit. 

Observe,  ].  The  genuine  inference  which 
our  apostle  draws  from  the  doctrine  laid 
down  concerning  the  greatness  of  God's 
love  to  us ;  namely,  "  that  seeing  God  so 
loved  us,  we  should  love  one  another,  and 
be  like  him  according  to  our  measure,  and 
in  our  degree."  Observe  next.  The  apos- 
tle's argument  to  provoke  us  hereunto  ;  he 
tells  us.  That  God  himself  is  to  be  loved  by 
us  for  his  astonishing  love  unto  us  :  but  as 
God  is  not  to  be  seen  in  his  essence,  but 
in  man  his  image,  so  must  we  love  God 
in  man,  his  creature,  made  after  his  own 
image  in  likeness;  and  if  we  love  the  holy 
image  of  God  in  each  other,  it  is  an  evi- 
dence that  God  dwelleth  in  us,  and  we  in 
him  ;  namely,  by  the  inhabitation  of  his 
Holy  Spirit,  which  being  a  spirit  of  love  in 
us,  draws  forth  our  love  towards  himself, 
and  one  towards  another.  And  further  he 
assures  us,  that  this  will  be  a  sign  that  love 
is  perfect  in  us  ;  namely,  that  this  grace  is 
in  its  vigour  and  perfection,  in  our  souls, 
sincere  and  entire,  having  all  its  essential 
parts,  though  it  be  not  absolutely  perfect  in 
all  degrees.  Note,  That  perfection  here  is 
not  opposed  to  imperfection,  but  to  insin- 
cerity. Our  love  is  then  said  to  be  perfect- 
ed, when  it  is  considerably  heightened  and 
improved.  Blessed  be  God  !  the  hour  is 
coming  when  this,  and  all  other  graces,  shall 
be  perfected,  when  this  spark  of  love  shall 
be  blown  up  into  a  seraphic  flame.     Ob- 


ST.  JOHN.  Chap.  IV. 

serve  lastly.  The  rule  which  our  apostle 
lays  down,  whereby  we  may  know  assur- 
edly, that  God  dwelleth  in  us,  and  we  in 
him  ;  namely,  Jf  he  hath  given  us  his 
Spirit,  which  is  a  spirit  of  holy  love. 
Learn  thence.  That  the  Holy  Spirit,  (not 
in  its  extraordinary  gifts,  which  are  long 
since  ceased,  but)  in  its  sanctifying  opera- 
tions, and  gracious  fruits,  (of  which  sincere 
love  is  the  first  and  chief,)  is  an  undoubt- 
ed evidence  of  God's  dwelling  in  us  by  a 
special  inhabitation,  and  of  our  dwelling  in 
him  ;  that  is,  resting  in  his  love  and  fa- 
vour, and  under  his  protection  and  care  : 
Herehi/  we  know  that  tve  dwell  in  him, 
and  ha  in  us,  because  he  hath  given  us 
of  his  Spirit  :  namely,  as  a  spirit  of  holy 
and  universal  love. 

14  And  we  have  seen,  and  do  tes- 
tify, that  the  Father  sent  the  Son 
to  be  the  Saviour  of  the  world.  15 
Whosoever  shall  confess  that  Jesus 
is  the  Son  of  God,  God  dwelleth  in 
him,  and  he  in  God.  lf>  And  we 
have  known  and  believed  the  love 
that  God  hath  to  us.  God  is  love  ; 
and  he  that  dwelleth  in  love  dwell- 
eth in  God,  and  God  in  him. 

As  if  the  apostle  had  said,  "  Though  no 
man  hath  seen  God  at  any  time,  yet  we 
apostles  who  preach  the  doctrine  of  faith 
unto  you,  and  press  the  duty  of  love  upon 
you,  have  seen  with  our  bodily  eyes  the 
Lord  Jesus  Christ,  and  do  testify,  that  God 
the  Father  glorified  his  love,  by  sending 
his  Son  to  be  the  Saviour  of  a  perishing 
world  ;  not  of  Jews  only,  but  of  the  Gen- 
tiles also.  And  we  further  declare,  That 
whosoever  believing  this  our  testimony 
shall  confess  with  his  mouth,  and  believe 
in  his  heart,  that  this  Jesus  whom  we 
preach  is  the  Son  of  God,  and  shall  evi- 
dence of  the  truth  of  his  faith  by  the  sin- 
cerity of  his  love,  and  other  good  fruits,  it 
is  certain  that  God  dwelleth  in  him  by  his 
Spirit,  and  he  dwelleth  in  God  by  repeated 
acts  of  love.  And,  finally,  we  apostlej 
well  knowing,  and  firmly  believing  the 
love,  the  wonderful  great  love,  which  God 
hath  manifested  towards  us,  in  and  through 
his  Son  Jesus  Christ,  we  again  affirm  and 
conclude  that  God  is  love.  Love  original- 
ly, the  fountain  from  whence  all  love  fiows. 
Love  efficiently,  the  producing  cause  of  all 
love  in  the  hearts  of  his  people.  Love  sub- 
jectively, a  God  full  of  love  and  mercy,  of 


Clii 


ll). 


IV. 


I  ST.  JOHN. 


777 


Roodncss  and  pily  towards  his  creatures. 
Love  objectively  ;  lie  is  deservedly  the  first 
and  chief  object  of  our  love,  as  he  is  tlie 
first  and  ciiief  good.  Love  declaratively, 
both  his  word  and  works  declare  the  pur- 
poses of  his  love  unto  us,  and  give  demon- 
strations of  innumerable  instances  of  his  be- 
neficence towards  us.  But  especially  God 
is  love  essentially.  Love  in  us  is  an  adven- 
titious and  accidental  quality  ;  in  God  it  is 
an  essential  property,  it  is  his  very  essence  and 
nature,  inseparable  from  his  being  ;  he  can 
as  soon  cease  to  be  as  cease  to  love.  And 
as  God  is  love,  so  we  again  affirm,  that  he 
that  dwelleth  in  love,  that  is,  he  who  has 
love,  as  the  prevailing  habit  in  his  heart, 
and  as  the  governing  principle  of  his  life, 
dwellelh  by  communion  in  God,  as  the 
eye  dwells  in  the  light,  and  as  one  friend 
by  love  dwells  in  another ;  and  God,  by 
his  spirit  of  love,  dwelleth  in  him." 

17  Herein  is  our  love  made  per- 
fect, that  we  may  have  boldness  in 
the  day  of  judgment  :  because  as 
he  is,  so  are  we  in  this  world.  18 
There  is  no  fear  in  love  ;  but  per- 
fect love  casteth  out  fear  ;  because 
fear  hath  torment.  He  that  feareth, 
is  not  made  perfect  in  love. 

Still  our  apostle  proceeds  by  way  of  ar- 
gument to  enforce  upon  us  the  obligation 
of  our  duty  to  love  one  another ;  he  assures 
us  here,  that  if  our  love  de  made  perfect, 
that  is,  heightened  and  improved  by  an 
exact  correspondence  with  the  divine  pat- 
tern and  precept ;  if  we  love  one  another  in 
obedience  to  God's  command,  and  in  con- 
formity to  Christ's  example:  it  will  give  us 
boldness  in  the  day  of  judgment,  and  we 
may  think  and  speak  of,  we  may  expect 
and  look  for,  the  approach  of  that  day  with- 
out fear  and  consternation  of  mind.  The 
reason  is  added,  because  as  Christ  -was,  so 
arc  -ive  in  the  world  ;  that  is,  as  he  was 
full  of  holiness  and  purity,  of  love  and  cha- 
rity, so  have  we  endeavoured  to  be  in  imi- 
tation of  his  example,  according  to  our 
measure  in  some  proportion  and  degree. 
Learn  hence,  \.  That  such  as  are  sincerely 
gracious,  and  do  excel  in  the  grace  of  love, 
are  in  the  world  in  some  sort  as  Christ  was 
in  the  world  :  such  as  walk  in  love,  walk 
as  Christ  walked.  Learn,  2.  That  such  as 
are  in  the  world,  as  Christ  was  in  the  world, 
shall  have  boldness  when  Christ  comes  to 
judgment,  and  need  not  fear  the  condem- 
nation of  that  dreadful  day  :  Herein  is  our 


love  made  perfect,  that  we  may  have 
boldness  in  the  day  of  judgment.  The 
reason  of  this  freedom  from  the  fear  of 
wrath  is  added,  verse  18.  There  is  no  fear 
in  love  ;  that  is,  no  slavish  or  dislruslful 
fear,  whereby  we  question  the  favour  of 
God  ;  but  only  a  filial  and  reveren- 
tial fear,  whereby  we  stand  in  awe  of 
offending  him  as  a  father  :  But  perfect 
love  casteth  out  fear  ;  that  is,  either  the 
actings  of  our  perfect  love  to  God,  or  the 
apprehensions  of  God's  perfect  love  towards 
us,  do  cast  out  all  that  fear  which  has  tor- 
ment in  it.  Yet  note.  That  although  per- 
fect love  cast  out  tormenting  fear,  it  calls  in 
obeying  fear,  Eccl.  xii.  13.  Fear  God  and 
keep  his  commandments,  for  this  is  the 
■whole  duty  of  man  :  an  awful  fear  of 
God  is  all"  duty,  and  every  grace.  Note 
also.  The  true  reason  of  our  disquieting  and 
tormenting  fear,  is  the  imperfection  and 
weakness  of  our  love  ;  fear  may  stand  with 
faith  and  love,  but  not  with  perfect  faitb, 
nor  perfect  love :  Hr  that  fearetJi  is  not 
made  perfect  in  love,  and  because  he  is  not 
made  perfect  in  love,  therefore  he  feareth. 
Blessed  be  God,  as  there  will  be  no  torment, 
so  no  fear,  in  heaven  ;  that  is,  no  torment- 
ing fear :  yet  there  is  a  fear  of  reverence, 
which  will  undoubtedly  remain  with  glo- 
rified saints  in  heaven;  they  shall  have  an 
everlasting  awe  of  the  majesty  and  holiness 
of  God  eternally  fixed  upon  their  hearts  and 
spirits,  even  in  the  kingdom  of  glory  in 
heaven,  as  well  as  in  the  kingdom  of  grace 
here  on  earth ;  the  saints  serve  God  ac- 
ceptably -with  reverence  and  godly  fear. 
Lord,  hasten  the  perfecting  of  thy  grace  in 
us,  particularly  the  perfection  of  our  love, 
that  perfect  love  may  cast  out  torment- 
ing fear,  and  cherish  such  a  reverential  fear, 
as  will  both  prepare  us  for  heaven,  and  ac- 
company us  in  heaven  to  all  eternity. 

19  We  love  him,  because  he  first 
loved  us. 

There  is  a  double  reading  of  these 
words,  according  to  the  original.  I.  They 
may  be  read,  let  us  love  him,  because  he 
first  loved  us,  by  way  of  motive  ;  denot- 
ing that  believers  have  great  reason  to 
love  God  with  their  choicest  and  highest 
affections,  for  as  much  as  he  has  loved  them, 
and  first  loved  them.  2.  They  are  here 
read  by  way  of  causality,  we  do  love  him, 
because  he  first  loved  us  ;  intimating,  that 
God's  love  to  us  is  the  root  and  spring  of 
our  love  to  him,  and  to  ons  another ;  all 
our  love  to  saints  is  the  effect  of  his  pre- 


778 


I  ST.  JOHN. 


Chap.  V. 


venting  love  to  us,  and  but  a  reflrction  of 
those  beams  of  love  which  God  has  first  cast 
upon  us:  if  God's  love  to  us  has  been  a 
mere  dependant  consequence  of  our  love  to 
him,  how  uncertain  should  we  be  of  its  con- 
tinuance ?  But  his  love  to  us  was  the  an- 
tecedent cause  of  our  love  to  him;  we 
therefore  love  him,  because  he  first  loved  us. 

20  If  a  man  say,  I  love  God,  and 
hatetli  his  brother,  he  is  a  liar  :  for 
he  that  loveth  not  his  brother  whom 
he  hath  seen,  how  can  he  love  God 
whom  he  hath  not  seen  ? 

Our  apostle  in  these  words  prevents  an 
objection.  Some  might  be  ready  to  say, 
•'Who  is  it  that  doth  not  love  God  ?  Is 
there  any  that  live  who  doth  not  love  him?" 
The  apostle  replies,  That  whosoever  says  he 
loves  God,  and  yet  hateth  his  brother,  is 
plainly  a  liar;  for  it  is  impossible  truly  to 
love  God,  and  not  to  do  what  God  com- 
mands ;  and  if  we  do  not  exercise  love  to 
our  brethren,  whom  we  daily  see  and  con- 
verse with,  how  can  it  be  imagined  that  we 
Jove  God,  wliom  we  never  saw  ?  Learn 
hence.  First,  That  as  God  is  infinitely  above 
us,  so  he  needeth  not  our  love  ;  but  it  is 
wonderful  condescension  in  God  to  give  us 
leave  to  love  him,  and  to  suflfer  himself  to  be 
embraced  by  those  arms  which  have  em- 
braced sin  and  lust  before  him.  Learn,  2. 
That  though  God  needs  not  us,  or  our  love, 
yet  we  need  him,  and  stand  in  need  of  one 
another,  and  for  that  reason  must  and  ought 
lo  love  each  other.  Learn,  3.  Tiiat  if  we 
love  not  God's  visible  image,  it  is  certain 
we  never  loved  the  invisible  God  :  if  when 
we  have  our  Christian  brethren  in  our  daily 
view,  and  the  objects  of  our  senses  are  their 
miseries  and  wants,  and  yet  we  shut  up  the 
bowels  of  compassion  from  them,  can  vve, 
or  dare  we,  pretend  at  the  same  time  to  love 
God  whom  we  have  not  seen,  and  who  is 
only  present  lo  our  minrls  by  raised  expec- 
tations;  as  the  sight  of  our  brotlier  is  a 
strong  inducement  to  love  him,  so  the  not 
loving  him  at  sight  is  a  strong  argument 
tliat  v/ii  love  not  God  himself:  For  he  that 
loveth  7iot  his  brother  who?n  he  hath  see?!, 
hoiu  can  lie  love  God  ivhom  he  hath  not 
seen. 

21  And  this  commandment  have 
wo  from  him.  That  he  who  loveth 
God  h)ve  his  brother  also. 

This  CGnnnandinent ;    this    grc:U    and 


chief  commandment  above  the  rest,  this 
summary  and  comprehensive  command- 
ment including  all  the  rest,  namely,  to  love 
God  above  all,  for  his  own  sake,  and  to 
love  our  brother  as  ourselves  for  God's  sake; 
this  command,  so  full  of  wisdom,  so  agree- 
able to  right  reason,  and  so  much  our  duty 
and  interest  to  comply  with,  have  we  re- 
ceived from  God  ;  and  it  is  most  certain 
ihat  we  love  him  not,  if  we  keep  it  not. 
This  c07nmandment  have  -we  from  God, 
that  he  -who  loveth  God,  love  his  brother 
also.  Learn  thence,  \.  That  the  great  God, 
by  his  gracious  command,  requires  that  we 
love  him,  and  place  the  supremacy  of  our 
love  upon  him.  2.  That  as  God  requires 
us  to  love  him  above  ourselves,  so  does  he 
oblige  us,  by  virtue  of  his  command,  to  love 
our  brother  as  ourselves;  as  sincerely, 
though  not  so  intensely,  as  ourselves.  Learn, 
3.  That  the  same  commandment  that  re- 
quires us  to  love  God,  requires  love  to  our 
brethren  also  :  God  interprets  the  neglect  of 
our  duty  to  our  brother  as  a  neglect  of  our 
obligation  to  himself. 

CHAP.  V. 

Our  apostle  in  lliis  chapter  prosecutes  tlie  design  of 
tlie  wliole  epistle,  whicli  is  to  excite  and  inflame 
in  christians  the  love  of  God  and  their  brethren, 
two  comprehensive  duties,  and  our  principle  per- 
fections in  heaven  and  earth  ;  these  he  recom- 
mends by  the  most  aflfectionateaiid  ohli^inff  per- 
suasives, namely,  the  superlative  love  of  God  to 
us,  and  our  communion  with  the  saints  both  in 
nature  and  grace,  and  accordingly  thus  he  writes  : 

■^YHOSOEVER  believeth  that 
Jesus  is  the  Christ,  is  horn  of 
God  :  and  every  one  tliat  loveth  him 
that  he£>at,  loveth  him  also  that  is 
begotten  of  liim. 

Observe  here,  1.  The  grand  proposition 
laid  down  as  the  object  of  our  faith,  namely, 
that  Jesus  is  the  Christ ;  that  is,  that  Jesus 
of  Nazareth,  who  was  born  with  and  lived 
amongst  the  Jews,  was  the  Saviour  of  the 
world,  the  person  whom  Moses  and  the 
prophets  foretold  to  be  the  Messiah.  Ob- 
serve, 2.  The  duty  required  of  us,  namely, 
lo  believe  that  Jesus  is  the  Christ ;  that  is, 
not  historically  only  to  assent  that  Jesus  is 
the  predicted  and  promised  Messiah,  but  to 
express  the  truth  of  that  faith  in  a  suitable 
conversation.  Observe,  3.  How  evidential 
such  a  faith  is  of  our  regeneration  :  whoso- 
ever thus  believes  that  Jesus  is  the  Christ,  is 
born  of  God  ;  faith  in  Ciirist  Jesus,  as  the 
great  king,  priest,  and  prophet  of  his  church, 
accompanied  with  an  holy  life,  is  a  sure 
mark  and  undoubted  evidence  of  our  new 


Chap.  V.  I  ST.  JOHN. 

birlh.  Whosoever  believes  that  Jesus  is 
the  Christ,  is  born  of  God.  Observe,  4. 
The  atfection  wliich  every  person  that  is 
born  of  God  bears  unto  God  :  lie  lovelh 
him  that  begat ;  this  is  the  ingratiating  and 
endearing  quality  ;  it  is  this  that  commends 
both  our  persons  and  performances  to  God's 
acceptation  :  the  service  of  love  is  therefore 
most  acceptable,  because  most  honourable 
to  God,  and  most  durable  and  lasting  from 
us  ;  the  obedience  of  love  will  be  lasting. 
Observe,  5.  What  is  the  genuine  effect 
and  natural  product  of  this  love  to  God, 
namely,  a  sincere  atfection  to  all  the  chil- 
dren of  God  :  Whosoever  loveth  him  that 
begat,  loveth  hirtt  also  that  is  begotten  of 
him  ;  every  christian  that  sincerely  loves 
God,  ceitainly  loves  the  image  of  God  in 
his  saints  and  children  ;  he  that  loves  the 
father  for  his  own  sake,  cannot  but  love  the 
ciiikl  for  the  father's  sake,  if  like  him  ;  and 
the  more  like  him,  the  more  he  loves  him  : 
He  that  loveth  him  that  begat,  loveth  him 
also  that  is  begotten  of  him. 

2  By  this  we  know  that  we  love 
the  children  of  God,  when  we  love 
God,  and  keep  Itis  commandments. 

Observe  here.  That  the  sincerity  of  our 
love  to  the  children  of  God,  is  best  discover- 
ed by  our  love  to  God,  and  obedience  to 
his  commands.  Quest.  1.  What  kind  of 
love  is  required  towards  the  children  of  God? 
Aiisw.  A  love  of  esteem,  a  love  of  desire,  a 
love  of  delight,  and  a  love  of  service  and  be- 
neficence. 2ucsi.  2.  What  kind  of  obedi- 
ence towards  God  is  that  which  springs 
from  love  ?  Ansv;.  It  is  uniform  and  uni- 
versal ;  love  regardeth  the  whole  law  in  all 
its  injunctions  and  prohibitions,  andstudieth 
to  please  the  lawgiver ;  it  is  pleasant  and 
delightful,  not  a  melancholy  task,  but  a 
pleasing  exercise ;  it  is  accurate  and  exact, 
it  produces  a  severe  circumspection  over  our 
ways,  that  nothing  be  done  or  allowed  by 
us  that  is  displeasing  to  the  divine  eye  ;  and 
it  is  constant  and  persevering  •,  that  motion 
which  is  caused  hy  outward  poises  will  cease 
when  the  weights  are  down,  but  that  which 
proceeds  from  an  inward  principle,  or  life, 
is  continual;  and  such  a  principle  is  the 
love  of  God  planted  in  the  christian's  breast: 
B>/  this  then  may  we  /enow  that  xvr  love 
the  children  of  God,  ifwc.  love  God,  and 
keep  his  commandments 

3  For  this  is  the  love  of  God, 
that  we  keep  liis  conimandijients  : 


77I> 


and    his    commandments     arc    not 
grievous. 

Our  apostle  in  these  words  gives  a  three- 
fold description  of  a  sincere  christian.  He 
describes  him,  1.  By  his  inward  atfection 
to  God  and  Christ,  and  that  is  love  ;  this  is 
shed  abroad  in  his  heart.  2.  By  the  action 
which  flows  from  this  affection,  namely, 
obedience  to  God  in  keeping  his  command- 
ments. 3.  By  the  disposition  and  inclina- 
tion from  which  that  obedience  doth  pro- 
ceed and  fiow,  namely,  a  delight  and  cheer- 
fulness in  the  doing  of  our  duty.  His  com- 
7tmndmcnts  are  not  grievous  ;  that  is,  they 
have  nothing  in  them  heavy  or  burlhensome, 
but  every  thing  that  may  render  them  at 
once  both  our  duty  and  delight.  Learn 
hence,  1.  That  obedience  is  the  most  na- 
tural and  necessary  product  of  love  :  wheie 
love  is  the  governing  principle,  it  rules  all 
the  inclinations  of  the  heart,  and  actions  of 
the  life.  Learn,  2.  That  love  makes  our 
obedience  to  God  cheerful  and  constant, 
delightful  and  lasting.  Love  is  seated  in 
the  will,  and  that  obedience  which  proceeds 
from  it  is  out  of  choice,  and  purely  volun- 
tary. No  commandment  is  grievous  that 
is  performed  from  love,  and  it  makes  obedi- 
ence also  constant.  That  which  is  forced 
from  impressions  of  fear  is  unstedfast,  but 
that  which  f^ows  from  delight  is  lasting. 
Learn  hence.  That  the  service  of  Christ  is  a 
very  gracious,  a  most  desirable  and  delight- 
ful, service  ;  not  to  sinners,  whose  minds  the 
god  of  this  world  has  blinded,  whose  con- 
sciences are  cauterized,  who  have  not  only 
grieved  but  quenched  the  holy  Spirit  of 
God.  But,  L  It  is  not  grievous  in  itself.  2. 
Nor  is  it  grievous  to  a  regenerate  peison  ; 
a  sound  eye  never  complains  of  light,  but 
a  sore  eye  is  uneasy  under  it.  The  com- 
mands of  Christ  cannot  be  grievous,  be- 
cause they  exact  things  of  us  which  are 
agreeable  to  our  reason,  suitable  to  our  na- 
tures, consonant  to  our  rational  desires.  We 
cannot  give  an  instance  of  any  one  of  the 
commands  of  Christ  which  is  in  itself  grie- 
vous ;  that  command  of  his,  to  do  to  others 
as  we  would  have  others  do  by  us,  is 
a  dictate  of  nature  as  well  as  of  the  law  of 
Christ. 

4  For  whatsoever  is  born  of  God 
overcometh  the  world  :  and  this  is 
the  victory  that  overcometh  the 
world,  even  our  faith. 

Two  things  are  liere  observable,  namely, 
a  proposition,  and  the  explication  of  that 


I 


780 


I  ST.  JOHN. 


Chap.  V. 


proposition.  Observe,  1.  The  proposition, 
Whosoever  is  born  of  God  overcometh  the 
•world.  Every  regenerate  christian  is  a  vic- 
torious christian,  he  is  a  conqueror,  yea,  tlie 
greatest  of  conquerors,  he  conquers  thevk'hole 
world.  Observe,  2.  The  exposition  of  tins 
proposition.  This  is  the  victory  that  over- 
cometh the  world,  even  our  faith.  It  is 
a  spiritual  conquest,  and  spiritually  obtained 
even  by  faith.  Note  here,  1.  That  the 
world  is  a  christian's  grand  enemy.  A 
conquest  supposes  a  combat,  and  a  com- 
bat supposes  an  enemy.  2,  That  every  re- 
generate christian  is  a  victorious  conqueror 
over  this  enemy.  The  christian  is  a  sol- 
dier as  soon  as  he  is  a  believer,  and  he  is  a 
conqueror  as  soon  as  he  is  a  soldier.  This 
is  the  victory,  he  hath  his  enemy  under  his 
feet,  even  whilst  he  is  in  the  fight.  Note, 
3.  That  the  special  weapon  by  which  the 
christian  conquers  the  world,  and  his  spi- 
ritual enemies,  is  his  faith.  Many  warriors 
have  done  great  things  in  conquering  king- 
doms, but  this  is  a  greater  conquest  than  all 
theirs  ;  their  conquest  was  but  poor  and 
partial,  only  of  some  small  parts  of  earth, 
but  the  christian's  conquest  is  universal ; 
those  conquerors,  whilst  they  prevailed 
abroad,  were  slaves  at  home ;  whilst  they 
were  lords  oF  nations,  they  were  vassals  to 
their  own  lusts :  but  these  conquerors, 
which  the  text  speaks  of,  begin  their  vic- 
tories at  home,  and  enlarge  their  triumphs 
over  all  enemies  abroad  ;  This  is  the  vic- 
tory  that  overcometh  the  world,  even  our 
faith. 

5  Who  is  he  that  overcometh  the 
world,  but  he  that  believeth  that  Je- 
sus is  the  Son  of  God  ?  6  This  is 
he  that  came  by  water  and  blood, 
even  Jesus  Christ  ;  not  by  water 
only,  but  by  water  and  blood. — 

Our  apostle  having  spoken  of  the  useful- 
ness of  faith,  ill  the  former  verse,  that  it 
overcometh  the  world,  next  discovers  the 
object  of  this  faith,  which  is  this  propo- 
sition, that  Jesus  is  the  Son  of  God.  Who 
is  he  that  overcometh  the  world,  but  he 
that  believeth  that  Jesus  is  the  Son  of 
God  ?  That  faith  which  overcomes  the 
world,  is  faith  in  the  divinity  and  sonship 
of  Jesus  Christ.  We  overcome  the  world 
by  believing  in  him  that  overcame  it,  even 
Jesus  Christ,  who  halh  purchased,  promised, 
and  prepared,  a  better  world  than  what  we 
do  sec,  or  can  see,  with  our  bodily  eyes. 


and  has  made  us  heirs  of  eternal  glory. 
Observe  , next.  The  argument  by  which  the 
apostle  proves  that  Jesus  is  the  Son  of  God, 
tlie  true  Messias  and  the  Saviour  of  man- 
kind, namely,  because  he  came  by  water 
and  blood  ;  that  is,  say  some,  by  the  testi- 
mony given  him  when  he  was  in  the  wa- 
ter at  his  baptism,  both  by  John  the  Bap- 
tist, and  the  voice  from  heaven  ;  he  came 
by  his  Spirit  say  others,  as  by  water,  to 
sanctify  those  that  believe  in  him,  and  by 
his  blood  to  make  a  full  atonement  for 
them  ;  an  admirable  symbol  of  both 
which,  was  the  flowing  of  water  and  blood 
both  out  of  Christ's  side,  when  he  hung 
upon  the  cross.  It  is  a  sweet  meditation 
that  Christ  comes  by  water  as  well  as  blood, 
by  way  of  sanctification  as  well  as  by  way 
of  justification;  hisdeathnot  only  discharges 
from  guilt,  but  cleanses  also  from  pollution 
and  filth.  Blessed  be  God,  there  is  a  foun- 
tain opened  in  the  side  of  our  Saviour 
for  sin  and  for  uncleanness,  to  wash  in, 
and  to  be  purged  from.  Sanctification  is 
as  great,  and  in  some  respects  a  greater 
privilege,  than  justification  ;  for  justification 
frees  us  only  from  misery  and  punishment, 
but  sanctification  frees  us  from  sin,  which 
is  worse  than  punishment.  Again,  real 
perfections  are  above  relative  perfections  ; 
now  justification  by  Christ's  blood  is  onlj 
a  relative  perfection,  it  makes  us  stand  in 
a  new  relation  to  the  law,  by  which  be- 
fore we  stood  guilty  and  condemned  ;  but 
sanctification  by  the  Spirit  of  Christ,  signi- 
fied here,  and  set  forth  elsewhere  frequently, 
by  water,  is  a  real  moral  perfection,  it 
changes  the  heart  and  nature,  and  makes 
us  like  unto  God,  yea,  like  unto  him  in  his 
highest  perfection,  which  is  that  of  holiness. 
Come  then,  O  blessed  Redeemer,  by  watei 
and  blood  into  our  souls,  with  thy  renewing 
grace  and  sanctifying  Spirit,  to  purge  our 
consciences  from  dead  works,  and  to  de- 
liver us  not  only  from  the  danger,  but  from 
the  dominion  of  our  sins ! 

— And  it  is  the  Spirit  that  bear- 
eth  witness,  because  the  Spirit  is 
truth. 

Some  by  the  Spirit's  bearing  witness,  un- 
derstand the  testimony  which  the  Holy  Spi- 
rit gave  to  Christ  here  upon  earth,  as  touch- 
ing the  truth  of  his  doctrine,  the  reality 
of  his  miracles,  and  the  certainty  of  his 
mission  ;  otliers  understand  by  it  the  Spi- 
rit's testimony  in  the  holy  scriptures,  and 
ir  the  consciences  of  believers,  that  Jesus 


Chap.  V. 


I  ST.  JOHN. 


Christ  is  a  divine  person,  and  came  by 
water  und  blood,  both  to  save  us  at  once 
from  the  wrath  of  God,  and  the  rage  of  our 
lusts.  Learn  hence.  That  the  Holy  Spirit 
of  God  speaking  in  the  scripture,  and  breath- 
ing in  ihe  consciences  of  believers,  bears 
witness  to  their  souls,  that  Jesus  Christ 
came  to  save  them  by  the  water  of  sancti- 
fication,  as  well  as  with  and  by  the  blood 
of  redemption  ;  and  that  the  Spirit  thus 
witnessing  is  a  spirit  of  truth. 

7  For  there  are  three  that  bear 
record  in  heaven,  the  Father,  the 
Word,  and  the  Holy  Ghost  :  and 
these  three  are  one. 

That  is,  "  There  are  three  in  heaven 
which  do  bear  record  to  this  truth  here 
upon  earth,  namely,  that  Jesus  is  the 
Christ  ;  that  is  to  say,  the  three  Persons  in 
the  Holy  Trinity,  the  Father,  the  Word, 
and  the  Holy  Ghost ;  the  Father  bore 
witness  both  at  Christ's  baptism  and  trans- 
figuration also,  when  with  an  audible  voice 
he  declared.  This  is  my  beloved  Son,  in 
•whom  I  am  well  pleased  :  the  Word  bore 
record  of  himself,  affirming  frequently, 
plainly,  and  directly,  that  he  was  the  Son  of 
God,  and  making  it  manifest  by  his  doc- 
trine and  miracles  that  he  came  from  the 
Father :  the  Spirit  bore  witness  to  this, 
partly  by  descending  on  Christ  at  his  bap- 
tism in  the  shape  of  a  dove,  and  partly  by 
descending  on  his  apostles  at  the  feast  of 
Pentecost  in  the  figure  of  fiery  tongues. 
Acts  ii."  Learn  hence,  \.  That  it  was 
no  easy  matter  to  believe  the  truth  of  our 
Saviour's  mission  and  miracles,  and  that 
Jesus  Christ  was  Ihe  essential  and  natural 
Son  of  God.  Though  by  the  mouth  of  two 
or  three  witnesses  every  truth  is  established, 
yet  in  this  and  the  next  verse  we  have  no 
less  than  six  witnesses  produced  to  prove 
our  Jesus  to  be  the  Son  of  God,  three  hea- 
venly and  three  earthly  witnesses. — It  is 
added,  these  three  are  one  ;  one  in  testi- 
mony, say  the  adversaries  of  the  Trinity, 
but  not  one  in  essence  :  one  in  both,  say 
we ;  as  one  in  testimony,  so  one  in  essence. 
But  suppose  we  should  grant  that  the 
oneness  spoken  of  in  the  text  is  to  be  ex- 
pounded of  consent  in  testimony,  agree- 
ment, and  will,  principally,  yet  will  it  prove 
the  godhead  of  Christ,  and  of  the  Holy 
Ghost ;  for  in  three  agents,  where  there  is 
the  same  will,  there  is  the  same  nature  :  with 
men,  it  is  the  same  specifical  nature ;  but 
with  God,  because  there  is  but  one  only 
God,  therefore  it  must  be  the  same  nume- 


rical nature.  Learn,  2.  That  there  are 
three  Persons,  yet  but  one  God,  that  do 
bear  witness  to  the  divinity  of  Christ,  and 
of  the  plenteous  redemption  wrought  by 
him. 

8  And  there  are  three  that  bear 
witness  in  earth,  the  Spirit,  and  the 
water,  and  the  blood  :  and  these 
three  agree  in  one. 

As  if  the  aposlle  had  said,  "  As  there  are 
three  in  heaven  who  have  given  us  their 
testimony  to  the  divinity  of  Christ  and  his 
doctrine  here  on  earth,  so  there  are  three 
witnesses  here  below,  testifying  the  same 
thing  ;  namely,  the  Spirit,  in  the  preach- 
ing of  the  gospel,  and  in  the  souls  of  be- 
lievers; the  -water,  or  sacrament  of  bap- 
tism, wherein  we  are  baptized  in  the  name 
of  the  Son  as  well  as  of  the  Father  -,  and 
the  blood,  that  is,  the  death  of  Christ,  and 
the  sufferings  of  those  who  have  sealed  this 
truth  with  their  blood  :  all  these  do  give 
testimony  on  earth  to  Christ's  divinity  from 
heaven."  Note  here.  That  though  much 
of  these  two  verses  be  left  out  in  many  an- 
cient copies  of  the  Bible,  as  the  learned 
Dr.  Hammond  takes  notice,  yet  in  copies 
more  ancient  they  are  found  ;  and  we  have 
more  reason  to  believe  that  the  Arians  left 
them  out,  than  tliat  the  orthodox  put  tJiem 
in,  other  texts  that  assert  the  truth  being 
so  abused.  It  has  been  the  common  course 
of  heretics  to  disown  the  authority  of  such 
texts  as  do  gall  and  pinch  them.  Note 
farther.  That  the  doctrine  of  the  blessed 
Trinity  stands  built  upon  Holy  scripture, 
as  a  firm  basis  and  impregnable  rock, 
and  Ihe  doctrine  of  the  Anti-Trinitarians 
falls  to  the  ground  like  Dagon  before  the 
ark.  Lord,  let  our  understandings  evermore 
stoop  and  yield  to  this  divine  revelation, 
though  it  contain  such  a  doctrine  as  doth 
exceed  Ihe  comprehension  of  human  reason. 

9  If  we  receive  the  witness  of 
men,  the  witness  of  God  is  great- 
er :  for  this  is  the  witness  of  God, 
which  he  hath  testified  of  his  Son. 
10  He  that  believeth  on  the  Son  of 
God  hath  the  witness  in  liiniself: 
he  that  believeth  not  God  hath  made 
him  a  liar  ;  because  he  believeth  not 
the  record  that  God  gave  of  his 
Son. 

Our  apostle's  argument  in  these  words  is 
taken  froii»  the  less  to  the  greater,  thus : 
"  If,  says  he,  for  the  believing  of  any  thing. 


782 


it  be  ordinarily  thought  sufficient  to  iiave 
the  testimony  of  two  or  three  credible  men, 
then  surely  the  testimony  of  the  faithful  and 
infallible  God,  given  from  heaven,  is  much 
more  worthy  of  belief;  but  the  testimony 
given  concerning  Christ,  that  he  is  verily 
the  Son  of  God,  is  evidently  the  testimony 
of  the  faithful  God  that  cannot  lie;  there- 
fore he  that,  after  all  the  assurance  which 
God  has  given  of  his  Son's  being  a  true  and 
real  Saviour,shall  yet  rejectand  disown  him 
as  such,  does  in  effect  accuse  God  of  false- 
hood, and  make  him  a  liar,  because  he  be- 
lieves not  the  record  which  God  has  given 
of  his  Son  ;  whereas  the  person  that  be- 
lieves on  Christ  as  the  Son  of  God,  and  the 
true  Messiah,  is  safe,  havmg  the  testimony 
of  God  the  Father  without  him,  and  the 
testimony  of  the  Holy  Spirit  within  him,  as 
the  spirit  of  holiness,  wisdom,  and  power: 
He  that  believvth  on  the  Son  hath  the  wit- 
ness in  hhnse(f;  he  that  believeth  not  the 
Son,  hath  made  him  a  liar"  Learn  hence, 
1.  That  every  testimony  which  God  gives 
us  is  infallibly  true.  2.  That  the  testimony 
which  God  has  given  us  concerning  his  Son 
Jesus  Christ  being  the  true  and  promised  Mes- 
siah, has  had  its  confirmation  abundantly 
above  and  beyond  other  testimonies.  3. 
Therefore  such  as  do  not  believe  on  our  Lord 
Jesus  Christ  as  the  Saviour  of  the  world,  they 
disbelieve  the  most  undoubted  and  infallible 
testimony  of  God,  and  in  his  account  make 
him  a  liar.  Lord,  what  a  bold,  presumptuous, 
and  daring  sin,  is  unbelief!  It  gives  God 
the  lie,  and  makes  the  God  of  truth  a  liar. 

11  And  this  is  the  record,  that 
God  hath  «:iven  to  us  eternal  life  ; 
and  this  life  is  in  his  Son,  12  He 
that  hath  the  Son,  hath  life:  and\\e 
that  hath  not  the  Son  of  God,  hath 
not  life. 

As  if  our  apostle  had  said,  "The  sum  of 
God's  testimony  recorded  in  the  gospel  is 
this,  concerning  his  Son  Jesus  Clirist,  namely, 
that  God  for  his  sake  has  made  a  free  deed 
of  gift  of  pardon  and  salvation  to  the  world, 
assuring  them  of  grace  here,  and  eternal  life 
hereafter,  upon  condition  of  their  believing 
acceptance,  that  is,  of  faith  and  obedience; 
and,  accordingly,  he  that  thus  has  Christ, 
he  that  accepts  the  merit  of  his  blood,  and 
submits  to  the  authority  of  his  law,  hath 
eternal  life,  that  is,  he  has  an  undoubted 
right  unto  it,  and  assurance  of  it,  yea,  he 
has  it  already  initially,  and  in  the  first  fruits; 
but  he  that  either  by  unbelief  or  disobedi- 
ence refuses  Christ,  shall  not  see  life,  but 


ST.  JOHx\.  Chap,  V. 

the  wrath  of  God  abidcth  on  him.  Learn 
hence,  L  That  eternal  life  is  the  gilt  of 
God.  2.  That  this  gift  of  eternal  life  is 
laid  up  for  us  in  his  Son.  3.  That  upon 
our  having  or  not  having  union  wilh  and 
interest  in  the  Son,  depends  our  having  or 
not  having  eternal  life.  He  that  hath  the 
Son  hath  life:  and  he  that  hath  not  the 
Son,  &c. 

13  These  things  have  I  written 
unto  you  that  believe  on  the  name 
of  the  Son  of  God;  that  ye  may 
know  that  ye  have  eternal  life,  and 
that  ye  may  believe  on  the  name  of 
the  Son  of  God. 

Our  apostle  entering  now  upon  the  con- 
clusion of  his  excellent  epistle,  acquaints 
them  with  his  design  and  end  in  the  writing 
of  it,  namely,  1.  That  they  might  know 
they  had  eternal  life,  that  is,  both  a  right 
and  title  to  eternal  life,  and  might  also  attain 
to  the  knowledge  and  assurance  of  if.  Learn 
thence.  That  believers  may  in  this  life, 
without  the  help  of  extraordinary  revelation, 
attain  to  a  knowledge  and  well-grounded 
assurance  of  life  eternal.  These  things 
have  I -written  unto  you  that  belie-ce,  that 
yc  may  knoxo  that  ye  have  eternal  life. 
There  is  a  threefold  knowledge  ;  Notional, 
which  is  barely  the  work  of  the  understand- 
ing ;  Experimental,  which  is  seated  in  the 
heart,  and  visible  in  the  life;  Fiducial, 
when  a  person  is  ascertained  and  assured  of 
what  he  knows  :  thus  here,  these  things  I 
vjrite,  that  ye  may  know  that  ye  know  ; 
that  is,  be  assured  that  ye  know  :  a  chris- 
tian may  believe,  and  yet  not  be  assured 
that  he  does  believe  ;  many  have  a  vital  act, 
who  have  not  a  fiducial  act  of  faith  ;  many 
have  a  faith  of  adherence,  that  want  a  faith 
of  evidence  :  faith  and  assurance  in  a  saint 
differ  as  much  as  reason  and  learning  in  a 
man  ;  every  man  has  reason,  but  every  man 
that  has  reason  has  not  learning,  which  is 
the  improvement  of  reason  ;  tiius  every  good 
man  has  faith,  but  every  one  that  has  faith 
has  not  assurance,  which  is  the  special  fruit 
of  faith.  This  therefore  was  the  first  design 
and  end  of  St.  John's  writing,  that  they 
might  know  they  did  believe;  the  second 
ibliows,  that  those  that  did  believe,  might 
believe  on  the  name  of  the  Son  of  God : 
the  meaning  is,  that  they  might  more  firmly 
believe,  be  more  rooted,  grounded,  settled, 
and  confirmed,  in  the  faith,  so  as  to  remain 
unshaken  by  all  the  storms  of  perseculion 
that  might  fall  upon   them;  this  seems  to 


Cliap.  V, 


I  ST.  JOHN. 


783 


be  llie  sense  of  the  apostle  wlicn  he  exhoris 
believers  to  believe.  These  things  I  write 
unto  yvu  that  believe,  that  i/e  man  be- 
lieve on  the  nainc  of  the  Son  of  God.  The 
strongest  behevers  may  be  exhorted  to 
strengthen  the:r  faith,  and  to  persevere  in 
the  taith,  which  they  are  strengthened  and 
estabhshed  in. 

14  And  this  is  the  confidence  that 
we  have  in  him,  that,  if  we  ask  any 
thing  accordin<;  to  his  will,  he  hear- 
eth  us  :  15  And  if  we  know  that  he 
hear  us,  whatsoever  we  ask,  we  know 
that  we  have  the  petitions  that  we 
desired  of  him. 

To  enforce  the  foregoing  exhortation  to 
believers,  namely,  to  be  confirmed  and  con- 
stant in  the  failh,  he  shows  them  here  what 
a  special  advantage  believers  have  above 
other  persons,  namely,  confidence  in  all 
their  approaches  to  God  ;  and  a  full  as- 
surance, 1.  In  general,  that  whatever  they 
ask  in  faith,  according  to  his  will  they  shall 
obtain  ;  2.  In  particular,  that  our  several 
petitions  which  we  present  unto  God  shall, 
m  his  own  time,  in  his  own  way,  and  after 
his  own  manner,  be  granted  by  him,  pro- 
vided our  persons  and  our  prayers  be  qua- 
lified according  to  the  gospel  for  the  receiv- 
ing of  his  promise.  Hence  learn.  That 
through  our  interest  in  Christ,  and  for  the 
sake  of  his  meritorious  satisfaction  and  pre- 
vailing intercession,  our  prayers  are  certain- 
ly heard  bv  God,  and  we  shall  assuredly 
have  what  God  has  promised  to  give,  and 
we  are  fit  to  receive.  God  indeed  does  not 
always,  nay,  not  often,  come  with  an  an- 
swer of  prayer  at  our  time,  but  he  never 
stays  a  moment  beyond  his  own  time. 
Learn,  2.  That  in  all  the  prayers  we  present 
and  put  up  to  God,  a  special  eye  and  re- 
gard must  be  had  to  the  will  of  God,  if  we 
expect  to  be  heard  and  answered.  Jftvc 
ask  any  thing  according  to  his  ivill,  he 
heareih  us.  Tlie  will  of  God  is  the  rule 
not  only  of  things  to  be  done  by  us,  but  also 
of  those  things  which  we  crave  of  God  to 
do  for  us.  The  will  of  God  under  a  three- 
fold revelation  is  the  rule  and  matter  of 
prayer.  1.  The  will  of  God  in  his  com- 
mands ;  whatever  God  hath  required  us  to 
do,  we  may  pray  for  power  that  we  may 
do  it.  2.  The  will  of  God  in  his  promises  : 
what  God  hath  said  he  will  give,  we  may 
pray  that  we  may  receive.  .3.  The  will  of 
God  in   prophecies  •,  what  God  hath   fore- 


told shall  come  (o  pass,  we  may  and  ought 
to  pray  that  it  may  come  to  pass.  The 
prayer  of  man  gives  birth  to  the  prophecies 
of  God,  yea,  and  to  the  promises  of  God  too. 
Ezek.  xxxvi.  37.  I  will  be  enquired  of, 
to  do  it  for  them.  Though  God  be  a  sure 
paymaster,  yet  he  expects  that  we  should 
put  his  bond  in  suit  before  he  pays.  Learn, 
3.  That  a  prayer  made  according  to  God's 
will,  shall  certainly  be  granted  according  to 
our  will.  If  we  ask  any  thing  according 
to  his  will,  he  heareth  us.  When  we  pray 
for  any  thing  in  obedience  to  God's  will, 
and  with  submission  to  his  will,  we  know 
that  we  have  the  petitions  that  we  ask  of 
him. 

16  If  any  man  see  his  brother  sin 
a  sin  v:/iick  is  not  unto  death,  he 
shall  ask,  and  he  shall  give  him  life 
for  them  that  sin  not  unto  death. 
There  is  a  sin  unto  death  :  I  do  not 
say  that  he  shall  pray  for  it,  17 
All  unrighteousness  is  siu  :  and  there 
is  a  sin  not  unto  death. 

Our  apostle  informed  us  in  the  foregoing 
verse  of  the  comfort  which  believers  have 
in  their  prayers  for  themselves,  all  that  is  re- 
quested by  them  is  granted  by  God ;  now 
in  the  verse  before  us  he  relates  the  benefit 
which  others  receive  by  their  prayers  as  well 
as  themselves,  assuring  them,  that  if  any  of 
them  did  pray  for  an  offending  brother, 
they  should  be  heard  in  what  tliey  desired, 
unless  the  person  they  prayed  for  had  sin- 
ned the  unpardonable  sin,  the  sin  unto 
death  ;  by  which  we  are  to  understand 
apostasy  from  the  christian  religion  unto 
idolatry,  as  appears  from  the  following 
words,  Keep  yourselves  from  idols,  which 
caution  has  no  manner  of  dependence  upon 
what  went  before,  unless  we  understand  the 
sin  unto  death  in  this  sense:  or  if  (with 
others)  we  call  it  the  sin  against  the  Holy 
Ghost,  it  comes  to  the  same ;  for  wfiat  is 
that  sin  but  a  renouncing  of  Christianity, 
denying  the  truth  of  the  christian  faith,  after 
illumination  and  conviction  by  the  Holy 
Ghost,  and  maliciously  persecuting  the  sin- 
cere professors  of  it  ?  Here  note,  L  That 
a  believer  is  not  to  hide  his  eyes  from  ob- 
serving, but  may  and  ought  to  take  notice 
of  the  sins  and  miscarriages  of  his  brethren : 
]fa  7nan  see  his  brother  sin,  which  he 
cannot  do  if  he  neglect  to  observe  him. 
Note,  2.  That  a  believer  discerning  and  ob- 
serving the  sin  of  his  brother,  may  and 
ought  to  pray  for  him.   Let  him  ask,  that  is. 


784 


ST.  JOHN. 


Chap.  V. 


importune  God  on  his  behalf.  Note,  3. 
That  a  believer's  prayers  may  prevail  with 
God  for  us,  when  our  own  prayers  will  not 
prevail  for  ourselves.  Let  lihn  ask,  and  he 
shall  give  him  life,  temporal  life  at  least, 
and,  upon  his  repentance  and  faith,  eternal 
life  also.  Note,  4.  That  the  stale  of  some 
■wicked  men  may  be  such,  that,  were  it  cer- 
tainly known,  it  might  be  a  christian's  duty 
to  cease  praying  for  them.  There  is  a  sin 
tinio  death,  that  is,  which  doth  not  only 
deserve  death,  as  all  sin  doth,  and  bespeaks 
a  person  in  a  state  of  death,  but  a  sin  that 
argues  a  person  to  be  twice  dead,  dead  in 
respect  of  unregeneracy,  and  dead  in  respect 
of  wilful  and  smful  apostasy.  I  do  ?iot  say 
that  ye  shall  pray  for  it,  that  is,  for  the 
person  guilty  of  it,  seeing  God  never  intends 
to  forgive  if.  Lord!  how  deplorable  is  the 
condition  of  those  whose  sins  are  past  pray- 
ers, who  give  over  praying  for  themselves, 
and  others  are  stopped  from  praying  for 
them  I  How  sad  is  it  when  the  Lord  shuts 
up  the  hearts  of  any  of  his  from  praying 
for  us  !  It  shows  the  sin  of  that  man  to  be 
apprehended  as  being  the  sin  unto  death, 
wjien  the  faithful  cease  praying  for  him. 
Yet  note,  5.  The  apostle  doth  not  here  ex- 
plicitly and  simply  forbid  praying  for  such 
wrelched  persons,  but  only  says,  J  do  not 
say  that  ye  shall  pray  for  them  ;  that  is, 
I  cannot  give  you  any  encouragement  to 
pray  for  such,  nor  dare  I  promise  you  any 
good  success  in  praying  for  them  who  have 
sinned  unto  death.  1  do  not  say  ;  that  is, 
I  give  you  no  warrant,  I  lay  you  under  no 
command,  I  can  give  you  no  promise  that 
your  prayers  for  such  shall  be  heard  and 
answered. 

18  We  know  that  whosoever  is 
born  of  God  sinneth  not  ;  but  he 
that  is  begotten  of  God  keepeth 
himself,  and  that  wicked  one  touch- 
eth  him  not. 

That  is,  we  are  well  assured  that  sincere 
Christians,  who  are  begotten  and  born  of 
God,  do  not  commit  this  sin  unto  death, 
namely,  apostasy  from  Christianity  to  the 
heathen  idolatry.  But  he  keepeth  himself, 
and  that  -wicked  one  touchcth  him  not  ; 
that  is,  he  preserveth  himself  from  the  con- 
tagion of  idolatry,  into  which  the  devil  was 
so  busy  to  seduce  a  great  part  of  mankind. 
It  may  be  further  added,  that  he  that  is 
born  of  God,  so  far  as  he  is  a  partaker  of 
thed'ivmendiiure,  sinneth  not ;  that  is,  suffers 
not  any  sin  to  have  dominion  over  him,  but 
takes  care  to  preserve  himself,  through  the 


assistance  of  divine  grace,  from  Satan's 
deadly  wound.  He  toucheth  him  not  ; 
that  is,  doth  not  touch  him  so  as  to  leave 
an  impression  of  his  devilish  spirit  upon 
him.  Non  tangit  tactu  qualitative,  vel 
tactu  lethali  et  mortifcro ;  "  He  shall  not 
mortally  touch  thtm,  to  make  them  sin 
unto  death." 

19  And  we  know  that  we  are  of 
God.— 

That  is,  do  belong  to  the  true  God,  and 
are  worshippers  of  him  :  we  are  guided  by 
his  Spirit,  we  are  obedient  to  his  laws,  we 
please  him  on  earth,  and  do  hope  to  enjoy 
him  in  heaven. 

— And  the  whole  world  lieth  in 
wickedness. 

That  is,  the  far  greater  part  of  the  world 
are  under  the  dominion  of  that  wicked  one, 
being  sunk  into  idolatry,  and  become  wor- 
shippers of  the  devil,  continuing  in  the 
midst  of  their  impurity  and  malignity,  and 
wholly  set  upon  mischief  and  wickedness. 
See  here  the  darkness  and  horror  of  an  un- 
regenerate  and  unconverted  state.  Persons 
in  it  are  under  the  dominion  of  Satan,  that 
wicked  one.  But  behold  the  blessed  change 
that  Christianity  makes,  not  in  the  profession 
but  in  the  practice  of  it ;  it  delivers  from 
the  power  of  darkness,  and  from  the  power 
of  Satan,  the  prince  of  darkness,  and  trans- 
lates us  into  the  kingdom  of  God's  dear  Son. 

20  And  we  know  that  the  Son  of 
God  is  come,  and  hath  given  ns  an 
understanding,  that  we  may  know 
him  that  is  true  ;  and  we  are  in  him 
that  is  true,  even  in  his  Son  Jesus 
Christ.  This  is  the  true  God,  and 
eternal  life.  21  Little  children  keep 
yourselves  from  idols.     Amen. 

As  if  the  apostle  had  said,  "  We  chris- 
tians are  better  taught  by  our  religion,  to  ac- 
knowledge and  worship  the  only  true  God 
by  his  Son  Jesus  Christ,  our  only  Mediator 
and  therefore  exhort  you  to  keep  from  idols ;" 
intimating  hereby  that  the  worshipping  of 
any  other  besides  this  only  true  God,  and 
by  any  other  Mediator,  besides  Jesus  Christ, 
is  idolatry.  Or  the  words  may  be  sensed 
thus :  "  We  are  sure  that  the  Son  of  God 
is  come,  and  that  Christ  is  he,  who  by  his 
doctrine  and  Spirit  hath  enlightened  us  to 
know  the  true  and  living  God,  whilst  the 
greatest  part  of  the  world  worship  false  gods. 


II  ST.  JOHN. 


785 


yea,  adore  the  devil  himself."  And  farther, 
We  ar-e  in  him  that  is  true,  eve?i  in  his 
Son  Jesus  Christ :  that  is,  we  are  by  faith 
implanted  into  Jesus  Christ,  who  is  the  au- 
thor, purchaser,  and  disposer  of  eternal  life, 
and  therefore  is  true  God.  This  text,  whicli 
proves  undeniably  the  divinity  of  Christ,  the 
Socinians  pervert  by  applying  these  words, 
this  is  the  true  God,  not  to  Christ,  but  to 
God  the  Father.  But  this  makes  the  apos- 
tle guilty  of  a  grand  tautology,  by  saying, 
"  The  true  God  is  the  true  God."  Besides, 
it  is  here  said  of  the  same  person,  that  he  is 
the  true  God  and  eternal  life.  Now  eternal 
life  is  thrice  in  this  very  chapter  attributed 
to  Jesus  Christ,  as  the  author  and  dispenser 
of  it,  verses  1 1,  12,  13.  If  then  Christ  be 
meant   by  eternal   life,  he  must   be   also 


meant  by  the  true  God,  for  they  are  spoken 
of  together,  when  the  apostle  says,  this  is 
the  true  God,  and  eternal  life.  Lastly, 
our  apostle  concludes  his  epistle  with  this 
cautionary  direction,  Little  children,  keep 
yourselves  from  idols.  As  if  he  had  said, 
"  My  advice  to  you  is  as  that  of  a  father 
to  his  own  children  !  having  received  by 
the  gospel  the  knowledge  of  the  true  God, 
keep  yourselves  from  idols,  or  false  gods,  of 
the  heathen,  among  whom  ye  live ;  aban- 
don all  idolatry,  superstition,  sacrificing  to 
idols,  frequentmg  idol-feasts,  and  all  idola- 
trous communion,  these  things  being  in- 
consistent with  the  worship  of  the  true 
God,  and  real  Christianity.  Little  chil- 
dren, keep  yourselves  from  idols.  A- 
men. 


SECOND    EPISTLE   GENERAL 


St.  JOHN 


That  St.  John,  the  apostle  and  disciple  of  our  Saviour,  who  wrote  the  First,  did  also  write  this  Second 
Epistle,  seems  very  evident  from  the  exact  agreement  of  several  passages  in  this  with  the  former  Epis- 
tle, even  word  for  word  ;  and  accordingly  it  has  been  agreed  that  the  same  person  was  the  author  of 
both  Epistles. 

But  as  toucliing  the  person  to  whom  it  was  wrote,  there  have  been  different  opinions  ;  some  think  that  it 
was  a  church  wliom  he  directs  it  to,  under  the  title  of  the  "  Elect  Lady  ;"  and  that  some  Jewish 
church,  and  particularly  the  church  of  Jerusiilem,  tlie  mother  of  all,  and  from  whence  came  forth  the 
word  to  all  other  churches  ;  the  reason  upon  which  this  conjecture  is  grounded,  is,  because  the  rest  of 
t\ie  Epistles,  called  catholic,  were  written  to  the  Jews,  (excepting  that  to  Gains,)  and  therefore  pro- 
bably this  was  written  to  some  Jewish  church  ;  and  because  all  the  Jewish  churclies  received  their  spi- 
ritual things  from  the  church  of  Jerusalem,  she  may  therefore  (say  some)  be  fitly  styled  the  Lady,  as  she 
was  the  mother  of  all  other  churches.  Otiiers  conceive  this  Epistle  to  be  wrote  to  a  particular  person, 
some  eminent  and  religious  matron,  of  a  great  estate,  and  a  great  reliever  and  supporter  of  the  members 
of  the  church  in  her  days.  Which  opinion  of  these  two  has  the  greater  probability,  is  a  matter  of  no 
great  importance:  let  us  rather  attend  to  the  isubject-matter  of  this  divine  Epistle,  which  speaks 
thus: 


T^HE  elder  unto'  the  elect  lady 
and  her  children,  whom  I  love 
in  the  truth  ;  and  not  I  only,  but 
also  all  they  that  have  known  tiie 
truth  ;  2  For  the  truth's  sake 
which  dwelleth  in  us,  and  shall  be 
with  us  for  ever.  3  Grace  be  with 
you,  mercy,  and  peace,  from  God 
tlie  Father,  an<l    from  the  Lord  Je- 

VOL.    II. 


sus  Christ,   the   Son  of  the  Father, 
in  truth  and  love. 

Observe  here,  1.  The  person  writing  and 
directingthisepistle,Sl.  John, styling  himself 
The  Elder,  partly  with  respect  to  his  age, 
he  being,  as  it  is  thought,  the  only  person 
at  that  time  living  upon  the  eaith  who  bore 
the  name  of  an  apostle:  and  partly  with 
respect  to  his  office  in  the  church  :  the  word 
3   E 


786 


II  ST.  JOHN. 


elder  being  a  name  of  honour  and  dignity, 
we  find  both  St.  Peter  elsewhere,  and  St. 
John  here,  making  use  of  it.  Observe,  2. 
The  person  to  whom  the  epislle  is  directed. 
The  elect  Lady  and  her  children  ;  either 
some  particular  church,  with  its  rehgious 
members  according  to  some ;  or  some  ho- 
nourable person  of  eminent  piety  and  use- 
fulness in  the  church,  according  to  others ; 
and  to  her  children,  who  had  been  reli- 
giously educated  by  her.  Observe,  3.  The 
solemn  profession  which  he  makes  of  the 
sincerity  of  his  love  to  herself  and  her  chil- 
dren, together  with  the  ground  and  attrac- 
tive cause  of  that  his  cordial  affection  to 
her  and  her's,  Whoin  I  love  in  the  truth, 
and  for  the  truth- s  sake.  Mark,  St.  John 
here'  loved  the  lady  for  the  truth's  sake  ; 
but  how  many  in  our  days  love  the  truth 
for  the  lady's  sake ;  I  mean  for  sinister 
ends,  and  by-respects.  It  is  a  blessed  thing 
when  religion,  and  the  grace  of  God  shining 
in  the  lives  of  christians,  is  the  special  load- 
stone of  our  love  and  aflfection  toward 
them.  The  elder  to  the  Elect  Lady,  -whom 
I  love  in  the  truth.  She  had  embraced 
the  truth  of  the  gospel,  and  he  was  confi- 
dently persuaded  that  she  would  continue 
in  the  profession  and  practice  of  it  for  ever. 
Observe,  4.  The  salutation  sent  to  her  and 
her  children  ;  namely,  increase  of  grace, 
and  an  abundance  of  mercy  and  peace  from 
God  the  Father,  and  Christ  the  Redeemer; 
earnestly  wishing  that  they  may  continue 
stedfast  in  the  profession  of  the  truth,  and 
in  the  exercise  of  love  one  to  another : 
Grace,  mercy,  and  peace,  from  God  the 
Father,  and  from  the  Lord  Jesus  Christ, 
the  Son  of  the  Father  in  truth  and  love. 

4  I  rejoiced  greatly  that  I  found 
of  thy  children  walking  in  truth, 
as  we  have  received  a  command- 
ment from  the  Father. 

Observe  here,  1.  The  person  rejoicing, 
St.  John,  the  apostle  and  minister  of  Christ 
Jesus,  I  rejoiced  greatly.  2.  The  mercy 
rejoiced  in,  their  walking  in  the  truth. 
It  was  not  their  speculative  knowledge  of 
the  truth,  and  their  taking  upon  them  a 
bare  profession  of  Christianity,  that  he  re- 
joiced in,  but  their  -walking  in  the  truth, 
and  framing  their  conversation  according  to 
the  commandment  which  they  had  received 
from  the  Father.  Christianity  is  not  a  spe- 
culative science,  but  a  practical  art  of  holy 
living  ;  and  the  most  exalted  knowledge  is 
insufficient  to  salvation,  without  a  suitable 


and  correspondent  practice ;  therefore,  says 
St.  John  here,  I  rejoiced  greatly  to  find  of 
thy  children,  not  bcircly  professing  of  the 
truth,  but  -walking  in  the  truth.  Observe, 
3.  The  persons  rejoiced  for,  or  in  the  be- 
half of ;  the  youth  in  that  church  or  family 
to  which  he  now  wrote,  I  rejoiced  to  find 
thy  children  -walking  in  the  truth  ;  the 
hopes  which  the  holy  apostle  had  of  a  suc- 
cession of  saints,  and  that  the  children  in 
his  time  would  walk  in  their  religious  pa- 
rents' footsteps,  was  matter  of  singular  joy 
and  rejoicing  to  the  blessed  apostle.  Yet 
observe,  4.  With  what  caution,  restriction, 
and  limitation,  our  apostle  speaks,  /  re- 
joiced greatly  to  find  of  thy  children  ; 
that  is,  some  of  them,  perhaps  many  of 
them,  it  is  to  be  feared  not  all  of  them  ;  to 
have  seen  all  was  no  doubt  the  apostle's 
desire,  but  to  find  any  was  questionless  mat- 
ter of  exceeding  joy  :  I  rejoiced  greatly 
to  find  of  thy  children  -walking  in  the 
truth.  Learn  hence.  That  there  is  no  great- 
er joy  to  the  ministers  of  Christ,  than  to  see 
the  youth,  or  rising  generation,  in  their  day, 
walking  in  the  paths  of  holiness  and  reli- 
gion, and  treading  in  their  religious  pa- 
rents' footsteps. 

5  And  now  I  beseech  thee,  lady, 
not  as  though  I  wrote  a  new  com- 
mandment unto  thee,  but  that  which 
we  had  from  the  beginning,  that  we 
love  one  another. 

Observe  here,  The  duty  required,  toge- 
ther with  the  profession  of  the  gospel ; 
namely,  to  live  in  unity  and  peace,  in  amity 
and  concord,  one  with  another.  This  he 
calls  a  commandment,  in  the  singular  num- 
ber, to  intimate  that  in  this  one  command- 
ment all  the  rest  are  contained,  and  in  keep- 
ing this  we  keep  all  :  and  he  tells  them,  it 
is  no  new  commandment,  but  an  old  one, 
from  the  beginning  ;  it  is  as  old  as  Mo- 
ses, yea,  as  old  as  Adam,  being  a  part  of 
the  law  of  nature  written  in  Adam's  heart  ; 
yet,  in  some  respects,  love  may  be  called 
a  new  commandment,  because  urged  from 
new  motives,  and  enforced  by  a  new  ex- 
ample; and  because  it  is  never  to  wax  old, 
but  to  be  always  fresh  in  the  memories,  and 
found  in  the  practice  of  Christ's  disciples, 
to  the  end  of  the  world  :  J  write  no  new 
commandment,  but  what  we  had  from  the 
beginning,  that  we  love  one  another, 

6  And  this  is  love,  that  we  walk 
after  his  commandments.    This  is  the 


ST.  JOHN. 


787 


tommaiuimeiit,  That  (as  ye  have 
heard  from  the  beginning,)  ye  should 
walk  in  it. 

As  if  our  apostle. bad  said,  "  By  this  we 
shall  make  it  evidently  appear  that  there  is 
the  true  love  of  God  in  us,  if  we  endeavour 
to  frame  our  lives  according  to  his  com- 
mandments;" and  this,  he  assures  them, 
was  the  great  commandment,  which  they 
heard  from  the  beginning,  when  the  gospel 
was  first  preached  unto  them,  namely,  that 
they  siiould  believe  in  Christ,  and  love 
one  anotiier,  and  constantly  persevere  in 
the  practice  of  these  duties.  Learn  hence, 
That  as  obedience  is  the  natural  effect  and 
necessary  product  of  love,  so  is  it  the  best 
evidence,  the  surest  mark  and  sign  of  it. 
This  is  the  love  of  God  ;  that  is,  the  surest 
evidence  that  we  love.him,  if  we  keep  his  com- 
mandments. Learn,  2.  That  it  is  not  suf- 
ficient that  we  profess  love  to  God  and  our 
neighbour,  but  we  must  walk  in  love,  and 
be  found  in  the  exercise,  yea,  in  the  perse- 
vering exercise,  of  that  grace  and  duty  : 
This  is  the  commandment.  That,  as  ye 
have  heard  from  the  beginning,  ye  should 
•walk  in  it. 

7  For  many  deceivers  are  entered 
into  the  world,  who  confess  not  that 
Jesus  Christ  is  come  in  the  flesh. 
This  is  a  deceiver  and  an  antichrist. 

Having  exhorted  them  to  perseverance  in 
the  faith  before,  he  subjoins  a  reason  for 
that  exhortation  now,  because  many  de- 
ceivers ■are  entered  into  the  world,  S^c. 
Many  impostors  were  gone  forth  abroad, 
who  denied,  some  the  divinity,  others  the 
humanity,  of  Christ,  and  so  razed  ihe  very 
foundations  of  Christianity,  and  thus  dis- 
covered themselves  to  be  antichrists,  or  per- 
sons that  set  themselves  to  oppose  Jesus 
Christ.  Learn  hence.  That  even  from  the 
beginning  our  Lord  Jesus  has  had  those 
who  have  disowned  his  natures,  and  de- 
nied his  offices,  the  divinity  of  his  per- 
son, the  meritoriousncco  of  his  satisfaction  ; 
these  are  antichrists,  persons  maliciously  set 
against  Christ,  and  they  shall  find  him 
righteously  set  against  them  in  the  day 
when  they  shall  be  summoned  by  him  so- 
lemnly to  appear  before  him. 

8  Look  to  yourselves,  that  we  lose 
not  those  things  which  we  have 
wrought,  but  that  we  receive  a  full 
reward. 


Here  our  apostle  i  sumes  his  exhoitatiou 
to  tliem  to  constancy  and  perseverance  in 
the  faith  and  obedience  of  the  guspel,  from 
this  argument,  lest  they  should  lose  the  fruit 
of  their  failh  professed,  the  profit  of  thei-r 
afflictions  which  for  the  sake  of  Christianity 
they  iiad  sutfered,  and  their  works  of  piety 
and  charity  which  they  have  performed  ; 
but  continuing  faithful  to  the  death,  might 
receive  a  full  leward,  even  a  crown  of  life. 
Learn  hence.  That  it  is  both  lawful  and 
needful,  even  for  the  best  of  saints,  in  what 
they  do  in  the  service  of  God,  to  have  an 
eye  to  the  promised  reward,  by  way  of  en- 
couragement to  them  in  the  course  of  their 
obedience.  We  may  with  Moses  have  re- 
spect to  the  recompence  of  reward,  but  not 
only  or  chiefly,  yet  as  a  spur  to  provoke  us 
to  duty.  Perseverance  in  goodness  has  its 
reward  belonging  to  it  •,  that  reward  has  a 
fulness  belonging  to  it, a  fulness  of  compen- 
sation, and  a  fulness  of  satisfaction,  and  that 
it  is  both  lawful  and  laudable  to  have  an 
eye  in  our  working  to  this  full  recompence 
of  reward. 

J)  Whosoever  transgresseth  and 
abideth  not  in  the  doctrine  of  Christ, 
hath  not  God.  He  that  abideth  in 
the  doctrine  of  Christ,  he  hath  both 
the  Father  and  the  Son. 

Observe  here,  1.  The  character  given  of 
tiie  gospel,  it  is  the  doctrine  of  Christ  : 
that  is,  the  doctrine  relating  to  Christ,  and 
the  doctrine  taught  by  Christ.  Observe,  2. 
What  is  atfirmed  of  those  that  apostatize 
from,  and  abide  not  in,  the  doctrine  of 
Christ,  they  have  not  God  ;  that  is,  say 
some,  they  have  not  God  to  be  their  Father, 
nor  the  Spirit  to  be  their  guide  and  sancti- 
fier ;  they  have,  say  others,  no  knowledge 
of  God,  no  interest  in  God,  no  influences 
of  grace  and  holiness  derived  from  God. 
Observe,  3.  The  happy  condition  of  those 
that  abide  in  the  doctrine  of  Christ,  they 
have  both  the  Father  and  the  Son  :  he 
that  has  one,  hath  both  ;  and  he  that  has 
not  both,  has  neither :  and  this  having  may 
admit  a.  threefold  interpretation,  thus  ;  he 
has  the  Father  and  the  Son  by  way  of 
abode  and  inhabitation  ;  he  dwelleth  in 
God,  and  God  in  him  ;  they  have  the  Fa- 
ther and  the  Son  with  them  by  way  of  so- 
ciety and  communion.  We  will  come  unto 
them,  and  make  our  abode  -with  them. 
Lastly,  Tiiey  have  the  Father  and  the  Son, 
by  way  of  assistance  and  approbation ; 
iliey  have  God  to  assist  them,  to  accept 
them,  to  reward  them. 

3  E  2 


■«8 


III  ST.  JOHN. 


10  If  there  come  any  unto  you, 
and  bring  not  this  doctrine,  receive 
him  not  into  your  house,  neither  bid 
him  God  speed.  H  For  he  that 
biddeth  him  God  speed,  is.  par- 
taker of  his  evil  deeds. 

In  these  words  our  apostle  directs  them 
how  to  carry  themselves  towards  those 
wicked  apostates  and  heretical  seducers,  that 
deny  the  gospel,  or  any  essential  part  of 
Christianity  ;  by  no  means  to  give  any 
countenance  or  encouragement  to  them,  or 
to  hold  any  familiarity  or  communion  with 
them,  nor  to  entertain  them,  nor  so  much 
as  courteously  to  salute  tiiem,  but,  by  show- 
ing them  disrespect,  manifest  a  dislike  and 
disapproving  of  their  errors.  This  form  of 
interdict,  B/'d  /lim  7iot  God  speed,  seems 
to  be  an  imitation  of  the  Jewish  practice 
towards  excommunicated  persons,  who  were 
not  only  excluded  from  all  commerce,  but 
also  from  all  kind  of  common  civilities,  and 
ordinary  salutation.  Learn  hence.  That 
even  civil  courtesy,  and  common  respect, 
is  not,  ought  not,  to  be  paid  to  those  that 
seduce  others,  or  attempt  to  seduce  us,  from 
the  christian  faith. 


12  Having  many  things  to  write 
unto  you,  I  would  not  write  with 
paper  and  ink  ;  but  I  trust  to  come 
unto  you,  and  speak  face  to  face, 
that  our  joy  may  be  full.  13  The 
children  of  thy  elect  sister  greet  thee. 
Amen. 

Here  our  apostle  concludes  his  epistle  with 
an  apology  for  the  brevity  of  it,  declaring, 
that  he  hoped  to  come  shortly  to  them,  and 
see  them.  And  though  he  had  many  things 
to  write,  yet  all  things  were  not  fit  to  be 
written  :  but,  besides,  a  lively  voice  affects 
more  than  a  written  letter ;  and  he  hoped 
that  they  should  be  filled  with  mutual 
joy  at  the  sight  of,  and  converse  with, 
each  other.  Presence  of  friends,  and  fa- 
miliar converse  with  eacli  other,  is  prefera- 
ble to  all  writing  to  each  other.  By  i/ie 
children  of  the  Elect  Sister,  some  again 
understand  the  members  of  another  church, 
who  now  sent  salutations  to  them.  The 
concluding  word,  Amoi,  imports  his  sin- 
cerity in  what  he  had  written  to  them,  and 
his  hearty  wishes  for  the  happiness  and 
welfare  of  them. 


THIRD    EPISTLE    GENERAL 


St.  JOHN. 


'T^HE  elder  unto  the  well-beloved 
Gains,  whom  I  love  in  the  truth. 

Observe  here,  1.  The  penman  and  writer 
of  this  epistle,  St.  John,  who  wrote  the  two 
former,  as  appears  by  the  agreement  of  them 
in  words  and  phrases,  which  are  peculiar 
to  this  apostle  ;  he  styles  himself  not  an 
apostle,  though  he  was  so,  but  an  el- 
der ;  that  word  being  a  name  of  honour 
and  dignity  belonging  to  the  chief  of  their 
tribes,  agrees  very  well  with  the  ofliceof  the 
apostles,  set  over  the  twelve  tribes  of  the 


house  of  Israel.  Observe,  2.  The  person 
to  whom  this  epistle  is  directed,  Gains  :  we 
find  three  persons  of  this  name  in  the 
New  Testament,  to  wit,  Gains  of  Macedo- 
nia, Jets  xix.  Gains  of  Derbe,  Acts  xx. 
and  Gaius  of  Corinth,  Tlom.  xvi.  whom  St. 
Paul  calls  his  host,  and  of  the  whole  church, 
who  being  eminent  for  his  hospitality, 
especially  to  the  ministers  who  went  out  to 
preach  the  gospel  among  the  Gentiles,  tak- 
ing nothing  of  them  ;  this  man  seems  to  be 
the  person  who  had  the  honour  of  an  epis- 
tle sent  to  him  from  the  pen  of  an  eminent 


Ill  ST.  JOHN. 


789 


apostle ;  such  as  do  excel  in  their  kindness  to 
the  faithful  ministers  of  Jusus  Christ,  have 
oft-times  in  tins  hfe  some  special  mari<s  of 
honour  and  respect  put  upon  them  by  God, 
as  a  token  of  his  pracious  acceptance  of 
them.  Observe,  3.  The  interest  which 
Gains  had  in  St.  John's  affections,  he  styles 
him  the  well-beloved  Gams  ;  and  shows 
also  what  was  the  motive  and  attractive  of 
that  his  love,  namely,  the  truth,  that  is,  the 
gospel  of  Christ,  called  eminently  the  truth : 
he  loved  Gains  in  the  truth,  that  is,  in  great 
sincerity,  and  for  the  truth,  for  his  sincere 
professing  and  practising  the  doctrine  of  the 
gospel.  The  elder  unto  the  -well-beloved 
Gaius,  -i-hoin  I  love  in  the  truth  :  such 
as  love  the  truth  are,  and  ought  to  be,  the 
special  objects  of  our  love. 

2  Beloved,  I  wish  above  all  thinp 
that  thou  mayest  prosper  and  be  in 
health,  even  as  thy  soul  prospereth. 

Observe  here,  1.  This  holy  man,  Gaius, 
who  was  so  hospitable  an  host  to  the  mi- 
nisters and  members  of  Christ,  had  but  a 
•weak  and  sickly  body,  and  wanted  health  ; 
strength  of  grace  and  dearness  of  respect, 
even  from  God  himself,  cannot  prevail 
against  diseases  ;  such  as  are  most  holy  are 
sometimes  most  weak  and  sickly.  Observe, 
2.  That  though  Gaius  had  but  a  weak  and 
consumptive  body,  yet  had  he  a  very  thriv- 
ing and  vigorous  soul  ;  it  is  a  very  com- 
mon, yet  a  very  sad  and  true,  observation, 
that  men  of  strong,  healthy,  and  active  bo- 
dies, have  weak,  lame,  sickly,  and  sinful 
souls.  Ah,  wretched  sinner !  when  under 
obligations  to  serve  thy  God  best,  thou  for- 
gettest  him  most,  and  prostitutest  thy  health 
to  the  service  of  thy  lusts  :  how  docs  the 
health  and  ease  of  one  day  deserve  the  ser- 
vice and  thankfulness  of  thy  whole  life! 
But,  alas !  instead  of  that,  thou  makest  him 
to  serve  with  thy  sins,  and  layest  the  first 
fruits  of  thy  time  and  strength  upon  the 
devil's  altar.  Observe,  3.  Our  apostle's 
wish  on  the  behalf  of  Gaius,  namely,  that 
his  body  were  as  healthful  as  his  soul  was 
holy,  that  he  had  as  much  health  in  the 
one,  as  he  had  grace  in  the  other  ;  I  u/sh 
above  all  things  that  thou  7>iai/esi  prosper 
and  be  in  health,  even  as  thy.  soul  pros- 
pereth. Behold  here,  such  an  improved 
and  well-grown  christian  was  this  lioly  man 
Gaius,  that  our  apostle  makes  the  prosperous 
state  of  his  soul  the  measure  of  all  that 
prosperity  which  the  one  could  wish,  or  the 
other  desire ;  as  thy  soul  prospereth,  so  may 


thy  bodily  health,  for  the  service  of  God 
and  ot  thy  soul. 

3  For  1  rejoiced  greatly  when  the 
brethren  came  and  testified  of  the 
truth  that  is  in  thee,  even  as  thou 
walkest  in  the  truth.  4  I  have  no 
greater  joy  than  to  hear  that  my 
children  walk  in  truth. 

Observe  here,  1.  The  commendable  testi- 
mony which  the  brethren  that  came  from 
Gaius  gave  to  St.  John  concerning  his  holy 
and  unblamable  conversation,  according  to 
the  direction  of  the  gospel.  The  brethren 
testified  of  thee,  that  thou  ival/cesi  in  the 
truth  :  good  reports  of  our  brethren,  with- 
out detracting  any  thing  from  their  woilh. 
is  a  nianilest  duly.  Observe,  2.  AViili 
what  joy  and  rejoicing  St.  John  received 
the  notices  of  Gains'  adherence  to  the  truth, 
and  of  his  answerable  walking  thereunto. 
I  rejoiced  when  the  brethren  came  and 
testified  of  thee  ;  he  did  not  envy  the 
grace  of  God  so  largely  conferred  on  Gaius, 
but  rejoiced  in  it,  and  no  doubt  blessed 
God  exceedingly  for  it;  soul-mercies  are 
the  greatest  mercies,  and  matters  of  the 
greatest  joy  to  gracious  souls.  Observe,  3. 
That  additional  joy  which  St.  John  ex- 
presses to  hear  that  his  children,  that  is, 
those  persons  whom  he  had  converted  to 
Christianity,  and  begotten  to  Christ  through 
the  gospel,  did  walk  in  the  truth,  that  is,  in 
the  sincere  practice  as  well  as  in  the  outward 
profession  of  religion  :  /  have  no  greater 
joy  than  to  hear  that  my  children  walk  in 
the  truth  ;  the  faithful  ministers  of  Christ 
rejoice  more  in  the  welfare  of  their  people's 
souls,  than  in  all  their  worldly  wealth  or 
honour. 

5  Beloved,  thou  doest  faithfully 
whatsoever  thou  doest  to  the  bre- 
thren, and  to  strangers  ;  6  Which 
have  borne  witness  of  thy  charity 
before  the  church  ;  whom  if  thou 
bring  forward  on  their  journey  after 
a  godly  sort,  thou  shalt  do  well :  7 
Because  that  for  his  name's  sake 
they  went  forth,  taking  nothing  of 
the  Gentiles.  8  We  therefore  ought 
to  receive  such,  that  we  might  be 
fellow-helpers  to  the  truth. 

Observe  here.  How  our  apostle  at  once 
commends  the  great  charity  of  Gaius,  and 
at  the  same  time  excites  him  to  the  failher 


700 


III  ST.  JOHN. 


practice  of  il.  Wliore  note,  1.  How  cliarify 
towards  christians  is  here  styled  fidelity  to 
Christ,  because  shown  to  them  upon  Christ's 
account :  Beloved,  thou  iloesi  faitbfidly 
lohatsoever  thou  doest  to  the  brethren. 
Acts  of  charity  are  acts  of  righteousness  and 
fidehty  ?  he  that  is  uncharitable  is  unjust. 
Note,  2.  The  t^xtensive  nature  of  Gaius's 
charity ;  it  was  to  brethren,  yet  not  only 
to  brethren  but  to  strangers ;  that  is,  not 
only  to  the  brethren  of  the  church  with  him, 
but  to  strangers  in  their  travels  to  und  fro, 
as  they  came  near  him  ;  but  more  particu- 
larly tt  such  faithful  ministers  as  came  out 
of  foreign  parts  to  preach  the  gospel,  whom 
Gains  had  hospitably  and  charitably 
entertained.  Note,  3.  How  he  exhorts 
Gaius  farther  to  furnish  and  help  these  mi- 
nisters in  their  travels  with  all  things  neces- 
sary for  their  journey  ;  because,  1.  They 
preached  the  gospel  freely,  taking  nothing 
of  the  Gentile  christians  for  their  pains.  2. 
Because  it  was  for  Christ's  name  sake  they 
went  abroad :  to  preach  the  gospel,  say 
some;  to  avoid  persecution,  say  others.  3. 
Because  to  entertain  such,  is  to  further,  as 
much  as  in  us  lies,  the  propagation  of  the 
gospel  of  Christ :  such  as  contribute  towards 
the  maintenance  and  support  of  the  minis- 
ters of  Christ  for  his  sake,  shall  have  the  pre- 
sent comfort  and  future  leward  of  co-operat- 
ing and  contributing  their  parts  towards  the 
propagating  and  spreading  of  the  gospel  of 
Christ. 

1)  I  wrote  unto  the  church  :  but 
Diotrephes,  who  loveth  to  have  the 
pre-eminence  among:  them,  receiveth 
us  not.  10  Wherefore,  if  I  come,  I 
will  remember  his  deeds  which  he 
doeth,  prating  a2;ainst  us  with  mali- 
cious words  :  and,  not  content  there- 
with, neither  doth  lie  himself  receive 
the  brethren,  and  forbiddeth  them 
that  would,  and  casteth  them  out  of 
the  church. 

Observe  here,  1.  The  pious  care  which  St. 
John  took  for  the  relief  and  succour  of  such 
faithful  christians  as  now  travelled  amongst 
them,  both  to  avoid  persecution,  and  to 
preach  the  gospel  ;  he  wrote  to  the  church 
on  their  behalf,  desiring  their  reception,  and 
advising  their  relief;  I -wrote  to  the  church, 
that  is,  I  wrote  for  them,  and  sent  my  tes- 
timonial to  the  church  on  their  behalf; 
every  one  has  a  pen  to  plead  for  himself, 
happy  he  that  has  both  tongue  and  pen  to 


intercede  for  others.  Observe,  2.  The  op- 
position which  St.  John  met  with  in  so  good 
a  work  ;  Diotrephes,a  proud  man,  regarded 
not  his  letters,  acknowledged  not  his  autho- 
rity, yea,  slighted  the  apostle,  prating 
against  him  with  malicious  words:  the 
holiest  men  may  meet  with  opposition  in 
the  holiest  and  best  of  actions,  wherein  the 
glory  of  God  and  the  public  good  are  most 
concerned.  1  wrote  to  the  church,  but 
Diotrephes  received  us  not.  Observe,  3. 
The  holy  apostle's  resentment  of  this  indig- 
nity, and  wise  resolution  thereupon  :  When 
I  come,  I  will  re?fiember  his  deeds  :  that 
is,  I  will  sharply  rebuke  him,  and  use  that 
severity  towards  him  which  his  crime  de- 
serves, according  to  the  authority  which 
God  has  given  me.  Learn  hence.  That 
though  private  offences  against  Christ's  min- 
isters must  be  forgiven  and  forgotten  by 
them  ;  yet  when  an  offence  is  prejudicial 
to  the  church,  it  must  be  opposed,  and 
openly  censured. 

11  Beloved,  follow  not  that  which 
is  evil,  but  that  which  is  good.  He 
that  doeth  good  is  of  God  :  but  he 
that  doeth  evil  hath  not  seen  God. 

Here  St.  John  advises  his  beloved  Gaius, 
and  those  with  him,  not  to  imitate  and  fol- 
low this  evil  example  of  Diotrephes,  (who 
not  only  refused  charity  towards  the  chris- 
tian Jews  that  wanted  it,  himself,  but  would 
not  permit  the  Gentile  christians  to  receive 
them  or  relieve  them,)  but  to  follow  the  ex- 
ample of  God,  who  is  good  to  all ;  and, 
accordingly,  he  that  is  merciful  is  born  of 
God,  but  he  that  is  malicious  hath  no  true 
knowledge  of  God,  but  is  a  mere  stranger 
to  him.  Behold  here  the  eulogy  and  high 
commendation  which  the  Spirit  of  God 
gives  to  charitable  and  good  men :  He 
that  doeth  good  is  of  God,  he  is  allied  to 
heaven,  born  of  God,  and  his  offspring  -. 
but  the  uncharitable  evil  man  is  a  composi- 
tion of  spite,  envy,  and  malice,  born  from 
beneath,  and  the  devil's  offspring. 

12  Demetrius  hath  good  report 
of  all  jwera,  and  of  the  truth  itself; 
yea,  and  we  also  bear  record  ;  and 
ye  know  that  our  record  is  true. 

Having  propounded  the  example  of  God 
in  the  former  verse,  he  propounds  in  this  the 
example  of  Demetrius,  as  a  pattern  to  them 
for  their  imitation  in  works  of  piety  and 
charity  ;  not  only  common  report,  and  the 


ST.  JUDE. 


791 


apostle's  testimony,  but  his  own  good 
works,  did  juslly  recommend  him  as  an  ex- 
traordinary pattern  to  tlieir  imitation.  Note, 
That  ihe  commendations,  which  our  own 
good  works  do  give  us  before  the  world,  are 
more  valuable  than  all  the  praises  and  ap- 
plauses which  can  be  given  to  us  by  men, 
yea,  by  the  best  of  men.  Demttrius  has 
a  good  report  of  allmen,  yea,  of  the  truth 
itself 

13  I  had  many  things  to  write, 
but  I  will  not  with  ink  and  pen  write 
unto  thee:  14  But  I  trust  I  shall 
shortly  see  thee,  and  we  shall  speak 


face  to  face.  Peace  be  to  thee.  Our 
friends  salute  thee.  Greet  the  friends 
by  name. 

Thus  our  apostle  concludes  his  epistle 
with  an  apology  for  the  brevity  of  it,  hoping 
in  a  short  time  to  see  him,  and  to  speak 
face  to  face  unto  him  ;  he  concludes  with 
his  apostolic  valediction.  Peace  be  to 
thee:  unto  which  adding  the  bre- 
ihren's  salutations,  it  teaches  us,  that 
kind  remembrances  and  greetings  are 
suitable  to  christian  friendship :  Our 
friends  salute  thee.  Greet  the  friends 
by  name. 


EPISTLE    GENERA  L 


St.  JUDE. 


The  desigfU  and  scope  of  this  Epistle  appears  to  be  much  the  same  with  that  of  the  Second  of  St.  Peter,  and 
was  written  probably  about  the  same  time  ;  tlie  iiilent  of  botli  is  this,  namely,  to  fortify  the  christian 
Jews  against  the  errors  and  corruptionsof  those  seducers,  wlioby  their  wicked  lives,  and  worse  doctrines, 
attempted  to  seduce  persons  from  the  plainness  and  simplicity  of  the  gospel,  and  to  bring  upon  them  the 
same  condemnation  and  judgment  with  themselves. 


TUDE,  the  servant  of  Jesus  Christ, 
and  brother  of  James,  to  them 
that  are  sanctified  by  God  the  Fa- 
ther, and  preserved  in  Jesus  Christ, 
and  called  :  2  Mercy  unto  you,  and 
peace,  and  love,  be  multiplied. 

Here  we  have  observable,  the  person  sa- 
luting, the  persons  saluted,  and  the  salutation 
itself.  Observe,  1.  The  person  saluting 
described  three  ways.  1.  By  his  name, 
Jude,  called  Thaddeus  and  Lebbeus,  to  dis- 
tinguish him  from  Judas  Iscariof.  Behold, 
an  holy  apostle,  and  a  perfidious  traitor, 
bearing  the  same  name ;  Judas  an  apostle, 
and  Judas  an  apostate :  it  is  not  an  holy 
name,  but  an  holy  nature,  that  commends 
us  unto  God.  2.  By  his  office,  a  servant 
of  Jesus  Christ ;  he  mi«ht  have  styled 
himself  a  near  kinsman  of  Jesus  Christ,  or  a 
brother  of  the  Lord  ;  but  he  mentions  not 
his  natural,  but  his  spiritual,  relation  to 


Christ :  alliance  in  faith,  or  a  spiritual  re- 
lation to  Christ,  is  much  dearer  and  nearer 
than  alliance  in  flesh  :  there  is  a  peculiar 
honour  and  excellency  in  the  title  of  Christ's 
servant,  above  that  of  Christ's  kinsman.  3. 
By  his  kindred  and  alliance,  brother  of 
James;  this  is  added  to  distinguish  him 
from  Judas  Iscariot :  it  is  the  duty  of  the  ser- 
vants, but  especially  the  ministers,  of  Christ, 
to  prevent  all  scandalous  exceptions  against 
their  persons,  and  to  be  of  untainted  repu- 
tations :  Jude,  the  servant  of  Christ,  and 
brother  of  James.  Observe,  2.  The  per- 
sons saluted  :  these  also  are  three  ways  de- 
scribed. 1.  They  are  sanctified  by  God 
the  Father  ;  The  apostle  judges  of  them  by 
their  profession,  and  by  their  obligation  ; 
they  had,  by  assuming  the  christian  name, 
obliged  themselves  to  be  saints  or  holy  per- 
sons ;  and  by  their  profession  did  own  and 
declare  themselves  so  to  be  ;  and  no  doubt 
many  of  them  were  inwardly  sanctified,  as 
well  as  outwardly  holy.     2.  They  are  pre- 


792 


ST.  JUDE. 


served  in  Christ  Jesus  :  that  is,  in  the 
faith  of  Christ  Jesus,  when  many  for  fear  of 
persecution  have  apostatized  from  it :  he 
that  will  approve  himself  a  true  christian, 
must  show  himself  a  stedfast  Christian  ;  in- 
stability is  an  argument  of  insincerity. 
Again,  preserved  in  Christ  Jesus,  that  is, 
preserved  in  a  state  of  grace  and  holiness, 
by  Christ  Jesus,  by  the  merit  of  his  death 
and  passion,  by  the  prevalency  of  his  inter- 
cession, and  by  the  Holy  Spirit's  efficacy 
and  operation.  3.  The?/  are  called,  all  of 
them  externally,  by  the  ministry  of  the  word ; 
internally,  many  of  them,  by  the  etiectual 
operation  of  the  Spirit,  renewing  the  nature, 
and  reforming  the  life ;  these  are  the  per- 
sons saluted,  them  that  are  sanctified  by 
God  the  Father,  preserved  in  Christ  Jesus, 
and  called.  Observe,  3.  The  salutation 
itself,  Mercy,  peace,  and  love,  be  multi- 
plied unto  you  ;  mercy  from  God,  the  Fa- 
ther of  mercies ;  peace  from  Jesus  Christ, 
who  is  our  peace ;  and  love  from  the  Holy 
Ghost,  by  whom  it  is  shed  abroad  in  our 
hearts :  and  his  praying  that  these  graces 
may  not  be  barely  given  and  granted,  but 
be  multiplied  and  increased,  intimates  to 
us  our  duty,  which  is,  not  barely  to  seek 
grace  at  the  hands  of  God,  but  the  multi- 
plication and  augmentation  of  it ;  to  labour 
after  grace  in  growth,  as  well  as  grace  in 
truth.  Mercy,  peace,  and  love,  be  multi- 
plied; thankful  we  may  and  ought  to  be 
for  the  least  measures  of  grace  received,  but 
not  satisfied  with  the  greatest  measures, 
short  of  our  heavenly  perfection ;  he  was 
never  truly  good  that  does  not  desire  daily 
to  grow  better. 

3  Beloved,  when  1  gave  all  (iili- 
gence  to  write  unto  you  of  the  com- 
mon salvation,  it  was  needful  for  me 
to  write  unto  you,  and  exhort  you 
that  ye  should  earnestly  contend  for 
the  faith  which  was  once  delivered 
unto  the  saints. 

Observe  here,  1.  A  courteous  and  loving 
compellation,  Beloved;  people  should 
study  to  render  themselves  fit  objects  of 
their  pastor's  love.  Observe,  2.  How  his 
love  towards  them  put  him  upon  writing 
to  them  with  all  diligence:  love  must  be 
the  spring  and  fountain  of  all  our  ministerial 
performances  ;  all  services  without  love,  are 
as  sacrifices  without  fire,  Christ  first  en- 
quired after  Peter's  love,  before  lis  urged  him 
to  labour;  God  will  reward  no  services  to 
our  people,  but  what  have  been  done  in  love. 


Observe,  3.  The  excellency  and  weightiness 
of  the  subject  about  which  he  was  to  write, 
it  was  concerning  the  common  salvation  ; 
so  called,  not  as  if  it  were  a  salvation  com- 
mon to  all  persons,  good  and  bad  ;  but  be- 
cause common  to  all  believers,  who  have  a 
joint  title  to  it,  and  a  common  interest  in 
it ;  the  salvation  which  the  gospel  reveals, 
is  a  common  salvation ;  it  is  common  in 
regard  of  the  purchaser  of  it,  Christ,  our 
common  saviour ;  in  regard  of  the  price 
paid  for  it,  the  precious  blood  of  Christ ; 
in  regard  to  the  way  and  means  by  which 
it  is  obtained  and  secured,  and  that  is 
faith  ;  and  in  regard  of  the  earnest  of  it, 
and  longings  after  it,  the  Holy  Spirit  of  God 
is  common  to  all  believers,  and  gives  them 
a  pledge,  an  earnest  of,  and  sets  them  a 
breathing  after  and  longing  for,  this  salva- 
tion. Observe,  4.  The  exhortation  itself. 
Earnestly  to  contend  for  the  faith  once 
delivered  to  the  saints,  that  is,  for  the  sin- 
cere doctrine  of  the  gospel  delivered  by 
Christ.  Once  delivered ;  that  is,  once  for 
all,  so  as  never  to  be  changed  or  altered 
more,  no  new  rule  of  faith  is  evermore  to 
be  expected  ;  and  therefore  the  articles  of 
faith  added  to  the  apostle's  creed  by  the 
council  of  Trent,  can  be  no  articles  of  chris- 
tian faith,  because  never  delivered  by  Christ 
or  his  apostles,  and  never  known  to  many 
christians  long  after  their  decease.  Learn, 
That  it  is  the  duty  of  christians  at  all  times, 
but  especially  in  times  of  error  and  seduc- 
tion, to  contend  earnestly  for  that  pure  and 
uncorrupted  faith  which  is  contained  in  the 
gospel. 

4  For  there  are  certain  men  crept 
in  unawares,  who  were  before  of  old 
ordained  to  this  condemnation;  un- 
godly men,  turning  the  grace  of  onr 
God  into  lasciviousness,  and  denying 
the  only  Lord  God,  and  our  Lord 
Jesus  Christ. 

Here  we  have  a  reason  of  the  foregoing 
exhortation  assigned,  why  we  should  con- 
tend so  earnestly  for  the  christian  faith  once 
delivered  by  Christ  to  his  apostles,  because 
there  were  crept,  by  little  and  little,  such  se- 
ducers into  the  church,  as  would  endeavour 
to  adulterate  and  corrupt  it :  There  are  cer- 
tain men  crept  in  unawares.  Note  here, 
That  corrupters  and  corruptions  creep  secretly 
and  gradually  into  the  church  ;  and  heretics 
do  not  broach  all  their  errors  and  false  doc- 
trines at  once:  vain  then  and  frivolous  is  the 
question  which  the  church  of  Rome  asks  us, 


ST.  JUDE. 


793 


When  did  their  innovations  and  false  doc- 
trines come  first  into  the  church  ?     They 
crept  in,  and  that   unawares ;  it  is  enough 
for  us  that  we  find  tiiem  there,  Ihougli  we 
assign  not  the  time  when,  nor  the  manner 
how,  they  did  come  in.  Observe  next,  The 
character  and  description  which  our  apos- 
tle gives  of  these  seducers  crept  in  amongst 
them.     1.  He  tells  us  they  were  men  tore- 
ordained  to  condemnation  ;  mark,  not  fore- 
ordained to  seduction  to  sin,  but  to  condem- 
nation  for  sin  •,  the  word  rendered  fore- 
ordained, signifies  before  written,  or  before 
prophesied  of,  by   Enoch   and  others,  that 
they  would  by  their  great  sins  and  impieties 
fall  into  that  condemnation  which  God  hath 
ordained  as  a  just  reward  to  their  transgres- 
sions ;  God  never  ordaineth  or  decreelh  any 
man's  sin,  but  he  decreeth  and  foreielletli 
their  condemnation  for  sin.     2.  He  styles 
them  wicked,  tingodly  men,  turning  the 
grace  of  God  into  lasciviousness ;  point- 
ing at  the  Nicolaitans,  Gnostics,  and  other 
impure  heretics,  that  sprang  from  Simon 
Magus,  who  made  the  doctrine  of  the  free 
grace  of  God,  discovered   in  the  gospel,  a 
cloak  for  their  looseness  and  lasciviousness. 
Errors  in  doctrine  are  usually  accompanied 
with  corruption  in  manners,  as  being  most 
suitable  to  man's  corrupt,  vile  nature,  and 
will  be  sure  never  to  want  followers.     3. 
He  charges  them  with   denying  the  only 
Lord  God,  and  our  Lord  Jesus  Christ ;  that  is, 
Jesus  Christ  our  only  Master,  God,  and  Lord, 
called  by  St.  Peter,  the  Lord  that  bought 
ihcm  ;  lessening  the  dignity  of  his  person, 
and  invalidating  what  they  could  the  merit  of 
his  death  and  sufferings.     Learn  hence,  \. 
That  Jesus  Christ,  th-e  Master  of  the  world, 
the  Lord  of  the  church,  is  truly  God  ;  he  is 
called  the  great  God,  and  the  mighty  God, 
to  show  that  he  is  not  a  God   inferior  to, 
but  equal  to,  the  Father,  and  that  by  na- 
ture, not  by  office.     Learn,  2.  That  it  is  an 
horrid  impiety  to  deny  our  Lord  Jesus  Christ, 
to  deny  him  in  either  of  his  natures,  or  in 
any  of  his  offices;  to  deny  him  either  in 
opinion,  or  in  practice,  is  a  sin  that  caiTies 
a  prodigious  appearance  with  it:  They  de- 
nied the  only  Lord  God,  and  our  Lord 
Jesus  Christ. 

5  I  will  therefore  put  you  in  re- 
membrance, though  ye  once  knew 
this,  how  that  the  Lord,  having  sav- 
ed tlie  people  out  of  the  land  of 
Egypt,  afterward  destroyed  them 
that  believed  not. 


In  this, and  the  following  verses,  our  apos- 
tle, to  duter  them  from  following  the  perni- 
cious ways  of  these  seducers,  sets  before 
them  tiie  several  examples  of  God's  judg- 
ments inflicted  in  former  times  upon  persons 
guilty  of  such  crimes  as  these  seducers  were 
stigmatized  for,  and  guilty  of;  he  begins 
witli  the  Israelites  in  the  wilderness  ;  as  they 
perished  through  unbelief,  after  they  were 
brought  out  of  Egypt,  so  shall  revellers  pe- 
rish, notwithstanding  their  baptism,  and 
fair  beginnings.  Learn  hence,  1.  That 
God's  judgments  inflicted  on  some,  are,  and 
ought  to  be,  warnings  unto  all.  2.  That 
God's  ancient  judgments  were  ordained  to 
be  our  warnings  and  examples ;  his  holi- 
ness IS  the  same  as  ever,  his  justice  the  same, 
his  hatred  of  sin  the  same,  and  his  power 
to  revenge  it  the  same  as  ever;  his  judg- 
ments now  may  be  more  spiritual,  but  they 
are  not  less  terrible.  Learn,  3.  That  un- 
belief will  as  certainly  bring  destruction 
upon  christians  now,  as  it  did  upon  the  Is- 
raelites of  old.  Did  God  destroy  them  that 
believed  not  his  power  then  ?  no  less  will 
he  destroy  them  that  believe  not  his  pro- 
mise now. 

(i  And  the  angels  which  kept  not 
their  first  estate,  but  left  their  own 
habitation,  he  hath  reserved  in  ever- 
lasting chains,  under  darkness,  unto 
tiie  judgment  of  the  great  day. 

The  next  example  set  before  them,  is  (hat 
of  the  apostate  angels,  who  for  their  rebel- 
lion against  God  were  tlirown  down  from 
heaven,  and  are  reserved  as  so  many  prison- 
ers in  chains  of  darkness,  to  the  judgment 
of  the  great  day,  when  their  condition  will 
be  more  miserable  than  now  it  is.  Now,  if 
God  did  not  spare  apostatizing  angels,  surely 
he  will  not  spare  apostatizing  seducers. 
Note  here,  1.  The  sin  of  the  angels;  they 
left  their  first  state,  namely,  their  state  of 
holiness.  2.  Their  punishment ;  they  left 
their  own  habitation,  they  departed  from 
that  place  of  happiness  and  glory  which  be- 
fore they  enjoyed ;  when  they  changed 
their  nature,  they  changed  their  place  :  the 
presence  of  an  holy  God,  is  no  place  for  un- 
holy persons.  Note,  3.  That  the  angels 
are  kept  in  chains,  and  those  chains  are 
everlasting  ;  the  chain  of  God's  eternal  de- 
cree holds  them  ;  the  chain  of  their  own 
guilt  holds  them  ;  the  chain  of  utter  de- 
spair eternally  holds  them.  Note,  4.  That 
the  day  of  judgment  will  be  a  great  day, 
and  at  that  day  the  punishment  of  fallen 


794 


ST.  JUDE. 


angels  will  be  far  greater  than  now  it  is ; 
when  heaven's  joys  are  full,  then  hell's  tor- 
ments will  be  full,  but  not  before. 

7  Even  as  Sodom  and  Gomorrha, 
and  the  cities  about  them,  in  like 
manner,  giving  themselves  over  to 
fornication,  and  going  after  strange 
flesh,  are  set  forth  for  an  example 
suffering  the  vengeance  of  eternal 
fire. 

Another  example  of  God's  severity 
against  sin  and  sinners,  is  Sodom  and  Go- 
morrah, Adma  and  Zeboim,  who  giving 
themselves  up  to  the  lusts  of  uncleanness, 
were  in  an  extraordinary  manner  destroyed 
by  fire  from  iieaven,  which  was  a  forerun- 
ner of  that  eternal  fire  of  hell,  which  they 
are  to  suffer  to  all  eternity,  and  so  may  and 
ought  to  be  a  terrifying  example  and  timely 
warning  to  all  persons,  that  they  fall  not 
into  the  like  sins.  Learn,  1.  That  the  sin 
of  uncleanness  doth  exceedingly  displease 
and  provoke  God  to  punish  above  other 
sins,  because  it  defiles  both  soul  and  body  ; 
it  makes  a  sty  of  a  temple  :  and  because  it 
is  a  sin  usually  accompanied  with  final  im- 
penitency,  "  none  that  sjo  unto  her  return  ;" 
that  is,  very  few.  Whoredom  is  a  deep 
ditch,  the  abhorred  of  God  do  fall  into  it. 
Learn,  2.  That  the  sin  of  uncleanness  is  re- 
markably followed  with  vengeance,  even 
with  eternal  vengeance  :  God  returns  flames 
for  flames,  and  revenges  the  fire  of  lust 
with  the  fire  of  hell. 

8  Likewise  also  these  filthy 
dreamers  defile  the  flesh,  despise 
dominion,  and  speak  evil  of  digni- 
ties. 

As  if  our  apostle  had  said,  "  Notwith- 
standing these  fore-mentioned  examples  of 
God's  vengeance  upon  the  unclean  sodo- 
mites, and  others,  yet  these  heretical  se- 
ducers, whom  he  calls  dreamers,  becausethey 
vented  their  own  dreams  and  phantasies  in- 
stead of  God's  truth,  did  defile  themselves 
with  their  filthy  practices,  teaching  that 
by  their  christian  liberty  they  were  freed 
from  all  civil  subjection,  speaking  evil  of 
those  who  were  set  in  authority  over  them." 
Here  observe,  1.  That  the  doctrines  which 
seducers  bring,  are  not  the  truths  of  Christ, 
but  their  own  dreams.  Dreams  they  are 
JQ  point  of  opinion,  and  dreams  they  will 
be  found  in  point  of  expectation  ;  they 
promise  much,  but  perform  nothing.  2. 
That  dreams  of  error,  or  heretical  orinciples, 


do  dispose  towards  filthy  and  unclean  prac- 
tices. Tilthy  dreamers  defile  the  jlesh. 
Avoid  error  in  judgment,  if  you  would 
escape  filthiness  in  conversation.  3.  That 
lust  loves  not  restraint,  libertines  despise  do- 
minion, sensuality  makes  men  unruly  ;  such 
are  sons  of  Belial,  they  cast  off  the  yoke. 
4.  That  such  as  despise  government,  speak 
evil  of  governors:  dignities  lie  open  to  the 
lash  of  the  tongue  ;  neither  power  nor  mno- 
cence  can  protect  from  calumny  and  im- 
putations, from  slander  and  false  accusation : 
These  filthy  dreamers  despise  dominion, 
and  speak  evil  of  dignities. 

9  Yet  Michael  the  archangel, 
when  contending  with  the  devil,  (he 
disputed  about  the  body  of  Moses,) 
durst  not  bring  against  him  a  railing 
accusation,  but  said.  The  Lord  re- 
buke thee. 

Our  apostle  in  the  preceding  verse  hav- 
ing charged  seducers  with  contemptuous 
speaking  against  governors  and  government, 
in  this  verse  he  aggravates  the  impudence 
and  impiety  of  it,  by  the  carriage  of  Mi- 
chael the  archangel  towards  the  devil.  The 
argument  is  taken  from  the  greater  to  the 
less,  and  lies  thus :  if  Michael,  an  archangel, 
so  excellent  in  nature,  so  high  in  office, 
contending  with  Satan,  an  impure  spirit, 
yet  used  great  modesty,  without  the  least 
indecency  of  expression  towards  him  ;  who 
and  what  are  those  that  despise  dominions, 
and  dare  speak  evil  of  dignities  ?"  Hence 
observe.  That  it  is  our  duty  to  learn  this 
angelic  lesson  ;  namely,  not  to  give  railing 
or  reviling  language  to  the  worst  adversary 
in  the  best  cause,  because  it  proceeds  from 
pride  or  passion,  and  because  so  contrary 
to  the  temper  and  design  of  Christianity; 
much  more  is  it  our  duty  to  watch  against 
the  sins  of  the  tongue,  with  respect  to  our 
governors  and  superiors,  remembering  it  is 
written,  Thou  shall  not  speak  evil  of  the 
rulers  of  thy  people. 

10  But  these  speak  evil  of  those 
things  which  they  know  not  :  but 
what  they  know  naturally,  as  brute 
beasts,  in  those  things  they  corrupt 
themselves. 

A  double  crime  is  here  charged  upon 
these  seducers  by  our  apostle,  namely,  pride, 
in  speaking  evil  of  things  they  know  not  ; 
and  wickedness,  in  abusing  the  knowledge 
they  had.     1.  Their  sin  was  great  in  speak- 


ST.  JUDE. 


795 


ing  evil  of  wliat  they  did  not  know,  (they  re- 
viled dignities  and  magistrates,  the  useful- 
ness of  whom  they  knew  not,)  and  possibly 
condemned  the  mysteries  of  the  christian 
faith,  which  they  understood  not,  notwith- 
standing they  called  themselves  Gnostics, 
and  pretended  to  higher  degrees  and  larger 
measures  of  knowledge  than  other  men. 
Ltarn,  That  truth  is  usually  slandered  by 
ignorant  and  conceited  men  ;  because  men 
do  not  understand  the  things  of  God,  there- 
fore they  do  condemn  them.  2.  Their 
wickedness  was  great  in  abusing  the  know- 
ledge that  they  had,  and  in  aclmg  contrary 
to  it.  What  they  knew  naturally,  or  by 
the  light  of  nature,  to  be  sinful  in  those 
things,  as  brute  beasts,  did  they  corrupt 
and  defile  themselves.  Here  note,  1.  That 
where  sin  reigneth,  it  turneth  men  into  brute 
beasts,  Psal.  xlix.  12.  Hence  they  are 
compared  to  dogs  for  lilthiness,  to  swine  for 
uncieanness,  to  wolves  for  cruelty  ;  of  the 
two  it  is  worse  to  be  like  a  beast,  than  to 
be  a  beast  :  the  beast  is  what  God  has 
made  it ;  but  he  that  is  like  a  beast,  is 
what  sin  and  the  devil  has  made  him.  2. 
That  It  is  a  sign  of  a  man  turned  to  a  beast, 
to  follow  the  lusts  and  passions  of  corrupt 
nature.  Like  brute  beasts  they  corrupt 
thetmehes.  It  is  just  with  God  to  leave 
them  to  be  led  by  sense,  who  will  not  be 
guided  by  grace,  and  to  sufTer  them  to  fall 
into  the  ditch  of  beastly  sensuality,  who 
forget  that  they  are  men. 

11  Woe  unto  them  !  for  they 
have  gone  ia  the  way  of  Cain,  and 
ran  greedily  after  the  error  of  Ba- 
laam for  reward,  and  perished  in  the 
gainsaying  of  Core. 

Our  apostle  goes  on  charging  these  se- 
ducers with  several  crimes  ;  particularly 
with  the  malice  and  envy  of  Cain,  with  the 
sordid  covetousness  of  Balaam,  with  the  se- 
dition and  gainsaying  of  Core:  they  hate 
their  brethren,  and  so  are  murderers  like 
Cain  ;  they  have  adulterated  the  truth  for 
base  gain,  and  so  have  followed  the  ex- 
ample of  Balaam,  who  loved  the  wacres  of 
unrighteousness  ;  and  as  Corah,  Dathan, 
and  Abiram,  rose  up  against  Moses  and 
Aaron,  so  they  seditiously  opposed  both  ma- 
gistracy and  ministry.  Learn  hence,  1. 
That  the  practice  of  wicked  men  now,  and 
from  the  beginning,  is  still  the  same.  2. 
That  Satan  entices  his  slaves  to  divers  sins  ; 
to  the  malice  of  Cain,  to  the  covetousness 
of  Balaam,  to  the  sedition  of  Core.     3  Tiiat 


such  as  sin  now  may  read  their  destruction 
in  the  destruction  of  those  that  sinned  be- 
fore them.  Woe  unto  them  !  they  have 
gone  in  the  laay  of  Cain,  and  perish- 
ed, Src. 

12  These  are  spots  in  your  feasts 
of  charity,  when  they  feast  with  you, 
feeding  themselves  without  'fear  : 
clouds  they  are  without  water,  car- 
ried ahout  of  winds  ;  trees  whose 
fruits  withereth,  without  fruit,  twice 
dead,  plucked  up  by  the  roots  ;  13 
Raging  waves  of  the  sea,  foaming 
out  their  own  shame  :  wandering 
stars,  to  whom  is  reserved  the  black- 
ness of  darkness  for  ever. 

Our  apostle  having  set  forth  these  se- 
ducers in  the  foregoing  verses  by  sundry  ex- 
amples, he  now  comes  to  set  them  forth  by 
several  similitudes  and  resemblances.  1. 
He  calls  them  spots  in  their  love-feasts,  (the 
infamy  of  their  lives  being  a  blemish  and 
scandal  to  their  christian  assemblies,)  feed- 
ing without  fear  either  of  offending  God  or 
man.  2.  He  calls  them  clouds  without  wa- 
ter, promising  rain,  but  yielding  none; 
making  a  show  of  knowledge,  but  indeed 
having  none  ;  and  they  are  driven  (as 
clouds  by  the  wind)  from  one  vanity  to 
another.  3.  Trees  they  are,  but  like  them 
in  autumn  which  have  neither  leaves  nor 
fruit :  nay,  trees  twice  dead,  in  sin  before 
conversion,  and  in  respect  of  their  apostasy 
after  their  conversion,  and  so  shall  be  pluck- 
ed up  by  the  roots.  4.  They  are  like  raging 
waves  of  the  sea,  turbulent  and  tumultuous, 
foaming  out  at  their  mouths  the  filthiness 
and  impurity  that  boileth  in  their  hearts. 
5.  Wandering  stars,  or  teachers  unstable, 
departing  from  the  true  faith  once  delivered 
to  them ;  but  for  these  illuminated  and 
knowing  teachers  is  reserved  the  blackness 
of  darkness  for  ever. 

14  And  Enoch  also,  the  seventh 
from  Adam,  prophesied  of  these, 
saying,  Behold,  the  Lord  cometh 
with  ten  thousand  of  his  saints, 
15  To  execute  judgment  upon  all, 
and  to  convince  all  that  are  ungodly 
among  them  of  all  their  ungodly 
deeds,  which  they  have  ungodly 
committed,  and  of  all  their  hard 
speeches  which  ungodly  sinners  have 
spoken  against  him. 


796 


ST.  JUDE. 


The  apostle  having  described  the  sin  of 
the  seducers  in  the  former  verses,  declares 
the  certainty  of  their  destruction  in  the 
verses  now  before  us ;  assuring  us  that 
Enoch  of  old,  by  the  spirit  of  prophecy, 
did  foretel  the  sins  of  such  persons,  and 
their  condemnation  also  at  the  general  judg- 
ment, when  Giirist  shall  corns  gloriously 
attended,  to  execute  judgment  upon  the  un- 
godly in  general,  and  on  such  as  speak  con- 
tumeliously  of  him»and  his  in  particular. 
Here  note,  1.  That  the  doctrine  of  the  day 
of  judgment  is  very  ancient,  foretold  by  the 
prophets  from  the  beginning.  Man  was 
made  an  accountable  creature,  capable  of 
rendering  an  account  of  his  actions ;  and 
the  sentence  of  death,  denounced  in  para- 
dise against  him  for  his  sin,  did  necessari- 
ly imply  it  ;  the  drowning  of  the  world, 
and  burning  of  Sodom,  were  both  types  and 
forerunners  of  it  -.  though  there  are  Atheists 
upon  earth  that  do  not  believe  a  future 
judgment  to  come,  there  are  none  in  hell : 
feeling  and  experience  must  teach  some  men 
that  which  the  Spirit,  scripture,  reason,  and 
conscience,  could  never  learn  them.  Enoch 
prophesied,  saying.  Behold,  the  Lord  com' 
eth.  Note,  2.  How  Enoch  here  prefixelh 
a  note  of  incitement  to  his  prophecy,  Be- 
hold, the  Lord  comcth  to  judgment  !  im- 
plying, that  great  is  our  natural  backward- 
ness to  believe  and  mind  the  coming  of 
Christ  to  judgment;  and  intimating,  that  we 
should  always  realize  the  day  of  our  Lord 
to  ourselves,  and  represent  it  to  our  thoughts 
as  certain,  and  near  at  hand.  Note,  3.  How 
royally  attended  Christ  will  come  to  judg- 
ment :  Behold,  he  cometh  with  ten  thou- 
sand of  his  saints.  Christ  will  be  attended 
only  with  holy  ones  at  the  last  day  ;  such 
as  meet  him  now  in  purity,  shall  meet  him 
then  in  peace.  How  cheerfully  then  may 
saints  think  of  the  last  judgment,  and  ob- 
serve the  number  of  his  attendants  !  Not 
a  few  saints,  but  ten  thousand  of  them, 
Rev.  V.  11.  They  are  called  a  number 
which  no  man  can  number.  This  is  a 
comfort  against  the  paucity  and  small 
number  of  Xiose  that  are  now  upright  with 
God  ;  in  heaven  we  shall  have  company 
enough  :  God's  family  when  it  comes  to- 
gether, will  be  very  numerous,  or  rather 
innumerable,  Heb.  xii.  23.  Observe,  4. 
The  work  of  Christ  at  the  day  of  judgment, 
namely,  to  convince  and  judge.  Conscience 
shall  then  have  an  exact  view  of  all  that 
sinners  did  and  said  :  sin  will  find  them 
out,  and  testify  against  them  at  Christ's 
tribunal  :  and  whom  conscience  has  con- 


vinced, Christ  will  condemn,  and  whom  he 
has  condemned,  he  will  execute.  Observe, 
5.  The  persons  whom  Christ  will  convince 
and  judge,  the  ungodly.  The  process  of 
the  last  day  lies  chiefly,  though  not  only, 
against  the  ungodly  ;  these  shall  not  stand 
in  the  judgment,  because  ungodliness  doth 
chiefly  provoke  ;  not  but  that  unrighteous- 
ness will  then  he  condemned  also,  Rom. 
i.  18.  and  sinners  sent  to  hell  for  neglecting 
the  duties  of  the  second  table  no  less  than 
the  first.  Observe,  6.  That  not  only  the 
deeds  of  ungodly  men,  but  their  words, 
especially  their  hard  speeches  against  God 
and  his  children,  shall  be  brought  into  judg- 
ment. A  wicked  tongue  is  a  rugged  tongue  ; 
it  speaks  words  sharper  than  swords :  pray 
we  for  wisdom  to  make  as  good  an  use  of 
the  reproaching  tongue  of  an  enemy,  as  of 
the  reproving  tongue  of  a  friend  ;  that  the 
sword  of  the  tongue  may  let  out  the  cor- 
ruption that  is  in  our  hearts,  and  do  us 
good  against  the  will,  and  contrary  to  the 
intention,  of  our  enemy. 

16  These  are  murmurers,  cora- 
plainers,  walking  after  their  own 
Itists ;  and  their  mouth  speaketh 
great  swelling  words,  having  men's 
persons  in  admiration  because  of 
advantage. 

Our  apostle  having  asserted  in  the  former 
verse,  that  Christ  will  at  the  great  day  con- 
vince and  judge  all  the  ungodly  ;  in  this 
verse  he  declares  that  these  seducers  were 
of  the  number  of  the  ungodly,  whom 
Christ  will  certainly  judge,  because  they 
were  murmurers,  complainers,  discontented 
with,  and  always  complaining  of,  their  lot 
and  present  condition  ;  because  they  had 
not  as  much  as  they  desired,  they  mur- 
mured against  God,  as  if  they  had  nothing  ; 
lualking  after  their  own  lusts,  contrary  to 
the  restraint  of  nature,  and  the  laws  of 
God  :  their  mouth  speaking  great  swell- 
ing words.  It  has  been  the  constant  course 
of  heretics  to  speak  high,  and  talk  big, 
like  mountebanks,  hoping  thereby  to  set 
off  and  put  off  the  better  their  counterfeited 
and  false  wares ;  he  is  no  wise  man,  whom 
great  swelling  words  will  seduce  from  the 
ways  of  wisdom.  Not  the  words  of  the 
speaker,  but  the  weight  of  what  is  spoken, 
is  to  be  minded  ;  yet  though  they  talked 
these  swelling  words  to  their  inferiors,  at 
the  same  time  they  could  flatteringly  ad- 
mire the  passions  and  actions  of  others, 
from  whom  they  expected  any  benefit  or 


ST.  JUDE. 


797 


advantage  :  having  men's  persons  in  admi- 
ration because  of  advantage.  Now  from 
Ihe  whole  of  this  lar^e  character,  which  St. 
Jude  here  gives  of  these  lierelical  seducers 
and  false  leacliers,  we  learn  that  miserable 
and  most  deplorable  is  the  condition  ot  the 
misled  followers  of  seducing  teaciiers  ;  the 
seducer  follows  his  lust,  and  tiie  follower 
is  led  by  the  seducer.  Here  the  blind  leads 
the  blind;  God  pity  them  both;  When 
teachers  offer  themselves  to  us,  we  should 
consider  who  leads  them  who  are  so  officious 
to  lead  us,  and  follow  them  only  as  they  fol- 
low Christ  ;  no  wise  man  will  set  his  watch 
by  the  clock,  but  by  the  sun. 

17  But,  beloved,  remember  ye 
the  words  which  were  spoken  before 
of  the  apostles  of  our  Lord  Jesus 
Ciirist  :  18  How  that  they  told  you 
there  should  be  mockers  in  the  last 
time,  who  should  walk  after  their  own 
ungodly  lusts.  19  These  be  they 
who  separate  themselves,  sensual, 
having  not  the  Spirit. 

Having  largely  described  those  seducers, 
our  apostle  now  comes  to  exhort  those  to 
whom  he  wrote  to  beware  of  them,  assur- 
ing them  that  the  apostles  of  Christ,  St. 
Paul,  and  particularly  St.  Peter,  had  ex- 
pressly foretold  of  those  wicked  scoffers 
that  would  arise  in  the  church  in  the  last 
times  ;  which  mockers  and  scoffers  he 
shows  were  such  as  without  any  just  cause 
separated  themselves  from  the  church's  com- 
munion, pretending  greatly  to  sanctity,  but 
addicted  to  sensuality,  and  destitute  of  the 
Holy  Spirit.  Note  here,  1.  That  the  scrip- 
ture speaks  much  of  the  sin  and  sinners 
that  should  be  found  in  the  latter  times  ; 
we  ought  not  therefore  to  be  troubled  at 
what  is  foretold,  nor  be  unarmed  when  we 
are  so  often  forewarned.  It  is  a  shame  for 
them,  who  have  oft  heard  and  known  thedoc- 
trines  ot  the  apostles,  to  be  surprised  by  the 
seducers.  St.  Jude  expects  that  these  chris- 
tians, who  know  what  the  apostles  had  de- 
livered, should  vigorously  oppose  all  se- 
ducers and  seduction.  Learn,  2.  That  a 
causeles  separation  from  a  church  which  we 
are  members,  is  culpable  and  sinful  :  a  se- 
paration from  corruptions,  and  a  separation 
from  them  that  are  corrupt,  are  two  distinct 
things;  the  former  is  always  a  duty,  the 
latter  not  so.  Learn,  3.  That  those  that  se- 
parate from  the  assemblies  of  the  faithful, 
are  usually  sensual,  and  have  not  the  Spi- 


rit ;  they  iiave  not  the  Spirit,  either  to 
guide  them,  or  to  quicken  them,  or  to  com- 
fort them.  These  are  thei/  who  separate 
ihcjnselves,  sensual,  having  not  the  Spirit. 

•20  But  ye,  beloved,  building  up 
yourselves  on  your  most  holy  faith, 
praying  in  the  Holy  Ghost,  21 
Keep  yourselves  in  the  love  of  God, 
looking  for  the  mercy  of  our  Lord 
Jesus  Christ  unto  eternal  life. 

Our  apostle  having,  in  the  former  part  of 
this  chapter,  warned  the  christians  of  the 
danger  of  seducers,  he  closes  his  epistle 
with  directions  and  advice  how_  they  may 
be  preserved  from  seduction,  and  what 
means  they  should  use  for  their  persever- 
ance and  establishment  in  the  doctrine  of 
Christ.  First,  He  directs  them  to  build  up 
themselves  in  their  most  holy  faith  :  that 
ii«,  in  the  doctrine  of  faith  contained  in  the 
gospel.  Where  note,  1.  The  faith  of  chris- 
tians is  a  most  holy  faith  ;  holy  in  its  prin- 
ciples, holy  in  its  pattern,  holy  in  its  en- 
couragements and  rewards.  2.  That  it  is 
the  duty,  and  ought  to  be  the  endeavour,  of 
every  christian  to  build  up  himself,  and 
others  also,  in  the  faith  of  the  gospel  ;  the 
best  way  for  christians  not  to  be  losers  of 
what  they  have,  is  to  be  l-abourers  for  what 
they  want ;  progress  in  Christianity  is  the 
best  means  to  preserve  us  from  apostasy. 
Secondly,  He  exhorts  to  prayer.  Praying 
in  the  Holy  Ghost  ;  that  is,  with  holy 
reverence,  with  humble  confidence,  with  fer- 
vent importunity,  with  those  holy  affections 
and  desires  which  the  Spirit  of  God  exciteth 
in  us  ;  the  concurrence  of  the  Holy  Spirit 
is  necessary  both  to  assistance  and  accept- 
ance in  prayer  ;  it  enables  us  to  pray  in 
faith  and  love,  with  sincerity  and  impor- 
tunity ;  without  the  Spirit,  there  is  no  ac- 
ceptable praying,  and  without  prayer  vain 
is  the  pretence  to  the  Spirit.  Breathing  is 
the  first  evidence  of  life  :  St.  Paul  was  no 
sooner  converted,  but  behold  he  prayed 
Thirdly,  He  directs  that  they  keep  them- 
selves in  the  love  of  God ;  no  such  way  to 
keep  ourselves  from  error,  as  to  preserve  our- 
selves in  that  love  which  God  bears  to  us, 
and  in  that  love  we  bear  to  him  ;  take  we 
care  that  there  is  no  intermission  in  the 
acts  of  love,  and  no  remission  of  the  de- 
grees of  love,  but  that  we  be  rooted  and 
grounded  in  love,  and  then  we  aie  proof 
against  seducers  and  false  teachers.  Fourth- 
ly, he  directs  them  to  look  up  to  heaven, 
ii"  they  would  be  steady  and  stedfast  in  Ihe 


798 


ST.  JUDE. 


faith  here  on  earth,  Looking  for  the  mercy 
of  our  Lord  Jesus  Christ  unto  eternal 
life.  Here  observe,  That  heaven,  or  eternal 
/ife,  13  the  mercy  of  our  Lord  Jesus  Chrisl. 
Mercy  it  is  called,  because  bestowed  on  Ilie 
miserable,  that  could  never  merit  or  deserve 
it,  and  because  it  is  the  effect  and  fruit  of 
free  and  special  mercy,  and  because  bestow- 
ed on  the  vessels  of  mercy,  and  because  it 
is  the  perfection  and  consummation  of  all 
mercy  ;  and  it  is  the  mercy  of  our  Lord 
Jesus  Christ,  because  he  purchased  it,  he 
prepared  it,  he  exhibits  and  gives  it.  Ob- 
serve farther.  That  christians  are  to  look  for 
eternal  life,  as  the  mercy  of  our  Lord  Jesus 
Christ;  that  is,  to  believe  it,  to  meditate 
upon  it,  to  have  ardent  desires  after  it,  and 
patiently  to  wait  for  it  :  Looking  for  the 
mercy  of  our  Lord  Jesus  Christ  unto 
eternal  life. 

22  And  of  some  have  compassion, 
making  a  difference  :  23  And  others 
save  with  fear,  pulling  them  out  of 
the  fire  ;  — 

In  these  words  our  apostle  directs  Ihem 
how  to  carry  and  behave  themselves  toward 
those  who  were  seduced,  in  order  to  their 
recovery,  namely,  after  a  different  manner. 
\.  lie  advises  to  christian  lenity  and  gen- 
tleness, to  compassion  and  tenderness  to- 
wards some  :  Of  some  have  compassion. 
Learn  thence,  that  though  reproofs  are  to 
be  given  to  backsliders,  yet  must  they  be 
given  in  compassion,  and  with  holy  grief. 
Our  words  must  have  bowels  in  them,  and 
proceed  not  from  passion,  but  from  pity. 
2.  For  those  that  are  more  entangled,  cor- 
rupted, and  hardened  in  their  errors,  he  ad- 
vises that  they  endeavour  to  save  them 
•with  fear ;  that  is,  terrify  them  with  the 
fear  of  God's  judgments  and  wrath,  and  by 
sharp  admonitions  recover  them  out  of  their 
errors,  as  Lot  was  snatched  out  of  the  fire 
of  Sodom.  There  is  a  time  when  severity 
is  not  only  useful,  but  absolutely  necessary, 
yet  necessity  must  be  the  mother  of  severity. 
Lenity  must  be  first  used  ;  If  that  fails,  se- 
verity must  succeed. 

— Hating  even  the  garment  spot- 
ted by  the  flesh. 

By  this  the  apostle  means  every  thing 
that  doth  defile,  though  in  the  least  degree ; 
he  forbids  all  affinity  and  nearness  to  the 
errors  and  vices  of  these  sinners,  implying 
that  some  sinners  are  so  filthy  and  unclean. 


that  there  is  no  keeping  company  with  them 
without  defilement  ;  and  intimating  that 
cliristians  in  their  conversing  with  erroneous 
or  vicious  persons,  whom  they  labour  to 
recover,  should  take  great  care  that  they  be 
not  corrupted  nor  debauched  by  them,  they 
being  only  to  deal  with  them  as  physicians, 
not  as  companions  :  Hating  the  garment 
spotted  with  the  flesh. 

24  Now  unto  him  that  is  able  to 
keep  you  from  failing-,  and  to  pre- 
sent you  faultless  before  the  pre- 
sence of  his   glory  with   exceeding 

Observe  here,  1.  How  our  apostle  shuts 
up  his  exhortation  with  prayer ;  having  ex- 
horted them  to  duty,  he  commends  them  to 
the  divine  grace,  intimating,  that  the  fruit 
of  all  must  be  expected  from  God,  without 
whose  blessing  all  exhortations  and  endea- 
vours will  nothing  avail.  Observe,  2.  The 
person  who  is  the  object  of  prayer  and 
praise,  Christ,  described  by  his  power  :  L 
He  is  able  to  keep  us  from  falling  ;  that 
is,  from  apostasy  :  he  speaks  not  of  his  ab- 
solute power,  so  Christ  is  able  to  keep  us 
from  all  sin,  but  of  such  a  power  as  is  en- 
gaged by  promise  and  office  ;  all  believers 
are  Christ's  charge,  and  he  will  preserve 
them  from  final  destruction.  2.  He  is  able 
to  present  us  faultless.  It  is  Christ's  office 
to  preserve  his  church  until  he  presents  it 
spotless  to  the  Father,  before  the  presence 
of  his  glory  ;  that  is,  as  his  glorious  ap- 
pearance, when  he  shall  come  to  judge  the 
world  with  exceeding  joy  ;  on  both  sides 
no  doubt,  both  on  Christ's  part  and  ours. 
O  sweet  interview  betwixt  Christ  and  be- 
lievers !  he  will  joy  to  see  us,  as  well  as  we 
rejoice  to  see  him.  Learn,  That  Christ 
will  one  day  make  a  solemn  presentation 
of  his  people  unto  God.  2.  Tfiat  when  he 
doth  present  them,  he  will  present  them 
faultless.  3.  That  the  day  in  which  he 
does  present  them,  will  be  a  very  glorious 
day  in  itself,  and  a  very  joyful  day  to  all 
his  people  ;  when  the  impenitent  world 
howl,  they  shall  triumph. 

25  To  the  only  wise  God  our  Sa- 
viour, be  glory  and  majesty,  domi- 
nion and  power,  both  now  and  ever. 
Amen. 

Our  apostle  shuts  up  his  epistle  (as  is 
usual)  with  a  doxology  ;  where  observe, 
\.  The  person  (o  whom  the  praise  is  given, 


ST.  JUDE. 


799 


to  God,  the  >wise  God,  the  only  wise  God, 
so  called  because  he  is  originally  and  inde- 
pendently wise  ;  because  he  is  infinitely  and 
transcendantly  wise  ;  all  the  wisdom  of  the 
wisest  of  men  is  nothing  in  opposition  to 
his  wisdom,  nor  in  comparison  with  it. 
Observe,  2.  That  Jesus  Christ  our  Saviour 
is  worthy  to  be  accounted  the  only  wise 
God  ;  as  he  is  God,  he  is  called  the  -wis- 
dom of  the  Father  ;  and  in  the  book  of 
the  proverbs,  he  is  represented  under  that 
title,  and  spoken  of  as  a  person,  chap.  viii. 
As  he  was  man,  all  the  treasures  of  wisdom 
and  knowledge  were  found  in  him,  he  re- 
ceived the  habits  of  all  created  knowledge 
and  wisdom,  together  with  all  other  graces 
without  measure.  Observe,  3.  As  the  per- 
son described  to  whom  the  praise  is  given, 
so  the  description  of  the  praise  which  is 


given  to  this  person.  Glory  and  majesty, 
dominion  and  power ;  by  which  under- 
stand, the  greatness  and  eminent  excellency 
of  the  divine  nature,  which  results  from  his 
perfections,  and  whereby  the  divine  nature 
is  infinitely  exalted  above  all  other  beings. 
Learn  hence,  That  we  ought  to  have  such 
a  sense  of  God's  transcendant  excellences 
and  perfections  as  may  oblige  us  to  ascribe 
all  thmgs  that  are  honourable  and  glorious 
to  him,  therefore  are  so  many  words  here 
used.  Observe,  4.  The  duration,  now  and 
ever.  Learn  thence.  That  believers  have 
such  large  and  vast  desires  for  the  exalta- 
tion of  God's  glory,  that  they  would  have 
him  glorified  everlastingly,  and  without 
ceasing,  not  only  in  the  present,  but  to 
eternal  ages.  To  him  be  glory  now  and 
ever.     Amen. 


REVELATION 


ST.  JOHN  THE  DIVINE. 


The  title  of  this  book  is  the  Revelation,  so  called,  because  it  contains  in  general  a  discovery  ot  such 
secrets,  as  no  wisdom  of  man  could  have  manifested  or  foreseen ;  and  in  particular  reveals  such  divine 
things  concerning  the  state  of  the  Church,  which  before  lay  hid  in  the  purpose  and  counsel  of  God. 
Concerning-  this  book.  Observe,  1.  The  penman  that  wrote  it,  St.  John,  the  Apostle  and  Evangelist, 
(as  it  is  believed,)  the  disciple  whom  Jesus  loved  ;  his  hand  held  the  pen,  whilst  the  Spirit  of  God 
indited  the  mysterious  matter  of  this  book.  Observe,  2.  The  time  when,  and  the  place  where,  he  re- 
ceived the  commandment  to  write  what  he  wrote ;  the  place  was  in  the  Isle  of  Palraos,  into  which  it 
is  said  that  St.  John  was  banished  by  the  emperor  Doraitian,  and  there  received  and  wrote  this 
Revelation,  after  he  had,  by  a  miraculous  providence,  escaped  death  at  Rome,  being  there  put  into 
a  caldron  of  burning  oil.  As  to  the  time  when  he  had  his  commandment  to  write,  be  tells  us,  it  was 
on  the  Lord's  day,  chap.  i.  verse  10.  "  I  was  in  the  Spirit  on  the  Lord's  day,  and  heard  a  voice, 
saying.  What  tho'u  seest,  write  in  a  book."  The  more  conscientious  we  are  in  observing  our  Lord's 
day,  and  the  more  zealous  and  fervent  in  the  religious  duties  of  it,  tlie  more  receptive  we  are  of 
divine  favours,  and  the  better  qualified  for  receiving  discoveries  from  God  :  "The  secret  of  the  Lord 
is  with  them  that  fear  him;"  that  is,  devoutly  worship  and  perform  their  duty  to  him.  Observe,  3. 
The  persons  to  whom  this  Epistle  and  Prophecy  is  written,  namely,  to  all  the  servants  of  God  in 
general,  and  to  the  seven  churches  of  Asia  in  particular,  to  remain  a  perfect  record  for  the  use  of  the 
Church  to  all  succeeding  ages,  the  state  of  the  universal  church  militant  being  herein  laid  open. 
Observe  lastly.  The  authority  of  what  is  here  written,  it  is  the  revelation  of  Christ  Jesus,  chap.  xxii. 
"  I  Jesus  have  sent  my  angel  to  testify  these  things  unto  the  churches;"  that  is,  for  the  instruction 
and  consolatioD  of  the  church  in  all  ages  are  these  things  written;  ver.  7.  "  And  blessed  is  he  that 
keepeth  the  words  of  the  prophecy  of  this  book  :"  from  whence  we  may  infallibly  gather,  that  it  is 
the  mind  and  will  of  God,  that  this  book  should  be  read  by  the  church  in  all  ages,  and  by  all  her 
members ;  for  how  can  they  keep  the  words  of  this  prophecy,  except  they  know  them  !  How  can  they 
know  them,  except  they  read  them,  and  study  them  ?  Add  to  this,  that  besides  the  prophetical  part 
of  this  work,  there  is  such  a  spirit  of  holiness  breathing  through  it,  the  main  articles  of  the  christian 
faith  so  clearly  and  plainly  held  forth  in  it,  and  many  religious  and  moral  duties  so  strictly  enjoined 
by  it,  that  it  is  the  unquestionable  duty  of  the  ministers  of  God  to  study  this  book  with  that  modesty 
and  sobriety  which  becomes  them,  as  enquirers,  and  likewise  the  people's  duty  to  give  themselves  to 
the  reading  of  it  with  fervent  prayer,  and  a  simplicity  of  mind  to  be  guided  and  directed  by  it  as  be- 
comes learners. 


CHAP.  I. 

^HE  revelation  of  Jesus  Christ, 
which  God  gave  unto  him,  to 
shew  unto  his  servants  things  which 
must  shortly  come  to  pass  ;  and  he 
sent  and  signified  it  by  his  angel 
unto  his  servant  John  :  2  Who 
bare  record  of  the  word  of  God, 
and  of  the  testimony  of  Jesus  Christ, 
and  of  all  things  that  he  saw. 

That  is,  "  This  revelation  God  the  Fa- 
ther gave  to  Christ,  his  Son,  as  Mediator, 
and  therewith  a  commission  to  impart  it  to 
his  faitliful  servants,  especially  the  ininistcrs 


of  his  church,  and  particularly  to  St.  John, 
who  bare  record  in  his  gospel,  and  in  his 
epistles,  that  Jesus  Christ  was  the  essential 
and  eternal  Word  of  God,  and  also  bare 
record  of  the  testimony  of  Christ,  that  is, 
of  his  doctrine  and  miracles,  of  his  death 
and  sufferings  ;  declaring  all  things  that 
he  saw,  namely,  in  his  visions,  and  as  they 
were  represented  to  him."  Here  note,  1. 
The  favour  granted  to  St.  John,  he  had  a 
vision  or  revelation  of  future  things.  Re- 
velations from  God  were  sometimes  by  vi- 
sion, sometimes  by  voice,  and  sometimes  by 
dreams  :  this  revelation  which  John  had, 
was  of  a  mixed  nature,  partly  by  vision, 
and  partly  by  voice.  Note,  2.  The  primary 
author  of  this  revelation,  God  the  Father, 


REVELATION. 


Chap. 


the  fust  Person  in  tlie  Trinity,  he  revealed 
it;  The  revelation  which  God  gave.  Note, 
3.  The  order  in  which  God  gave  forth  this 
revelation ;  first,  it  is  given  to  Ciirist,  2'/ie 
revelation  of  Jesus  Christ  ivtucli  God 
gave  unto  him  :  next  unto  the  angel,  then 
unto  St.  John,  to  reveal  it  to  the  church. 
Christ,  as  God,  knew  ail  things  from  eter- 
nity, but  as  man  and  mediator  he  received 
this  revelation  from  God  the  Father,  and 
imparted  it  by  the  angel  to  hisservant  John ; 
we  see  then  that  Christ,  in  his  state  of  ex- 
altation, continues  to  execute  his  prophetic 
office,  by  revealing  to  his  servants  tiie  mind 
and  will  of  God.  Note,  4.  Tlie  subject- 
matter  of  the  revelation,  Things  -which 
should  shortli/  come  to  pass ;  mark,  not 
things  which  were  already  past,  (ihen  this 
book  had  been  an  history,  and  not  a  pio- 
phecy.)  but  which  should  certainly  and 
suddenly  come  to  pass  ;  that  is,  they  should 
shortly  begin  to  be  accomplished,  and  to 
take  ctiect ;  not  that  they  should  ail  be  im- 
mediately performed,  but  in  G  id's  time,  in 
respect  of  whose  eternity  a  thousand  years 
are  but  as  one  day  Note  lastly,  The  fide- 
lity and  great  integrity  of  St.  John,  in 
making  known  to  others  all  thingi  that  ha 
saw  ;  that  is,  he  had  by  his  writings  told 
the  churches  what  Christ  by  his  angel  told 
him,  even  all  that  he  heard  and  saw  in  tiiis 
vision,  as  St.  Paul  did  not  shun  to  declare 
the  whole  counsel  of  God,  Acts  xx.  (he 
doth  not  say  he  hath  declared  the  whole 
council  of  God,  for  who  but  God  himself 
could  declare  that  ?)  So  Si.  John  here  bare 
record  of  the  whole  word  of  God,  and  of 
the  testi?non7/  of  Jesus  Christ,  and  of  all 
things  that  he  saw  and  heard. 

3  Blessed  is  he  that  readeth,  and 
they  that  hear  the  words  of  this  pro- 
phecy, and  keep  those  things  wliich 
are  written  therein  ;  for  the  time  is 
at  hand. 

Observe  here,  tliat  great  encouragement 
which  the  spirit  of  God  gives  to  all  chris- 
tians to  read  and  regard,  to  consider  and 
meditate  upon  the  things  containtd  in  this 
divine  book,  that  is,  the  necessary  paits  of 
Christianity,  which  are  here  mixed  with 
darker  passages ;  all  must  read,  study,  and 
practise  these,  that  iiope  for  blessedness  : 
JSlessrd  is  he  that  readeth,  and  they  that 
hear  the  words  of  this  prophecy,  and  keep 
those  things  which  are  written  therein. 
Hence  note.  That  although  the  book  of  the 

VOL,    II.  3    F 


801 


Revelation  be  in  itself  a  very  abstruse  and 
mysterious  part  of  holy  scripture,  yet  chris- 
tians ought  not  to  be  debarred,  much  less  to 
debar  themselves,  from  reading  of  it,  and 
consulting  with  it :  blessed  is  he  that  read- 
eth, that  is,  attentively,  understandingly, 
and  atfectionately ;  and  blessed  is  he  that 
keepctk  the  things  that  arc  written,  that 
is,  in  his  mind  and  memory,  in  hisatfection 
and  practice,  so  as  to  adhere  to  the  truth, 
wliatever  trials  and  temptations  it  may  ex- 
pose him  to. 

4  JOHN  to  the  seven  churches 
which  are  in  Asia  :  Grace  be  unto 
\ou,  and  peace,  from  Iiim  which  is, 
and  which  was,  and  which  is  to  come  ; 
and  from  the  seven  Spirits  which  are 
before  his  throne  ;  5  And  from 
Jesus  Christ,  who  is  the  faithful 
Witness,  and  the  first  begotten  of 
the  dead,  and  the  Prince  of  the 
kings  of  the  earth. — 

Observe  here,  1.  The  persons  to  whom 
St.  John  writes,  and  the  particular  cliurches 
which  he  does  salute,  namely,  the  seven 
churches  of  Asia,  which  were  then  the  most 
famous  and  flourishing  churches  in  the 
christian  world,  but  now  overrun  with  bar- 
barism. Sin  has  laid  the  foundation  of 
ruin  in  the  most  flourishing  churches  and 
kingdoms.  Observe,  2.  The  apostolical 
salutation  given  to  these  churches,  Grace 
be  unto  you,  and  peace  ;  by  grace  under- 
stand the  free  favour  and  rich  love  of  God 
in  pardoning,  sanctifying,  and  saving  ;  and 
by  peace,  the  inward  sense  of  that  love, 
and  all  outward  mercies  and  temporal  bless- 
ings whatsoever.  Observe,  3.  The  persons 
in  whose  name,  or  from  whom  this  saluta- 
tion is  sent  and  given;  1.  From  God  the 
Father,  who  is  described  by  his  eternity  and 
immutability,  which  is,  which  was,  and 
which  is  to  come.  2.  From  the  seven  Spi- 
rits  which  are  before  the  throne  ;  that  is, 
from  the  Holy  Ghost,  who  is  thus  described 
in  regard  of  t.he  perfection  and  variety  of  his 
gracious  operations :  the  Holy  Spirit  is 
called  seven,  because  he  is  perfect  in  work- 
ing ;  and  he  is  said  to  be  before  the  throrbe, 
because  continually  present  with  God,  and 
ready  to  perform  what  is  needful  for  the 
church  of  God.  3.  From  Jesus  Christ, 
who  is  described  according  to  the  threefold 
office,  of  a  prophet,  priest,  and  king  ;  his 
being  called  the  true  and  faithful  witness, 
points  out  his  prophc-tical  office,  that  he  is 


802 


REVELATION. 


Ch 


J. 


the  great  prophet  of  his  church,  who  reveals 
the  will  of  the  Father  fully  and  faithfully  to 
the  sons  of  men  ;  his  being  styled  the  first 
begotten  of  the  dead,  points  out  his  priest- 
ly office,  and  intimates  that  he  died,  that 
lie  rose  again  from  the  dead,  and  that  he 
first  arose,  or  was  the  first  begotten  from 
the  dead  ;  that  is,  the  first  that  arose  from 
the  dead  by  his  own  power,  to  a  state  of 
immortality,  and  never  to  die  more  ;  some 
indeed  rose  before  him,  but  then  they  were 
raised  by  him,  he  was  the  first  that  ever 
raised  himself:  others  were  raised  from  the 
dead,  as  Lazarus,  before  Christ,  but  they 
died  again ;  whereas  Christ  rose  from  the 
dead  never  to  die  more;  he  entered  into  a 
state  of  immortality  after  his  resurrection, 
and  lives  for  ever  to  make  intercession  for  us. 
Lastly,  Christ  is  styled  the  pri7icc  of  the 
kings  of  the  earth,  which  phrase  shows 
both  his  influence  upon  them,  (as  giving 
Jaws  and  rules  unto  them,)  and  their  de- 
pendence upon  him,  who  do  receive  their 
power  and  government,  their  protection 
and  dominion,  all  from  his  hand. 

— Unto  him  that  loved  us,  and 
washed  us  from  our  sins  in  his  own 
blood,  6  And  hath  made  us  kings 
and  priests  unto  God  and  his  Father: 
to  him  be  glory  and  dominion  for 
ever  and  ever.     Amen. 

In  the  former  verse  our  Saviour  was  con- 
sidered in  the  excellency  of  his  person,  and 
with  respect  to  what  he  is  in  himself ;  in 
this  verse  he  is  considered  in  the  execution 
of  his  office,  or  with  respect  to  what  he  is 
unto  his  church.  And  here  observe,  1.  His 
affection  in  general  towards  us,  he  hath 
loved  us  ;  our  blessed  Redeemer  hath  given 
ample  and  full  demonstration  of  his  great 
and  wonderful  love  unto  his  church  and 
people,  and  none  doth  so  properly  and  pas- 
sionately love  the  church  as  Christ  himself; 
before  conversion  he  loves  his  people  with 
a  love  of  commiseration  and  compassion  ; 
after  conversion,  he  loves  them  with  a  love 
of  complacency  and  delight.  Observe,  2. 
The  discovery  and  manifestation  which 
Christ  has  made  of  this  his  love  particularly 
towards  us,  He  hath  washed  us  from  our 
sins  in  his  own  blood;  that  is,  he  hath 
given  himself  a  sacrifice  for  our  sins,  and  by 
the  merit  of  his  blood  freed  us  from  the 
guilt  of  sin  in  our  justification,  and  also  by 
the  efficacy  of  that  blood  cleansed  us  from 
the  filth  of  sin  in  our  snnctification  :  the 
blood  of  Christ  hath  both  a  pacifying  and 


apurifyinginfluence;  it  pacifies  God's  wrath, 
and  purges  the  sinner's  conscience ;  tiie 
blood  of  Christ  merited  the  Spirit  of  God 
for  our  sanctification,  and  so  reconciled  us 
to  God,  as  well  as  obtained  pardon  for  us, 
in  a  way  of  meritorious  satisfaction,  and  so 
reconciled  God  to  us  :  He  washed  us  from 
our  sins  in  his  own  blood.  Where  note, 
A  great  emphasis  in  the  double  word  of 
property.  1.  Our  sins;  that  is,  every  one 
of  our  own  sins,  without  any  limitation  or 
exception  whatsoever,  as  to  the  number  or 
heinous  nature  of  them  :  (he  sin  against  the 
Holy  Ghost  is  indeed  excepted  ;  and  this 
proceeds  from  the  incapacity  of  the  sinner, 
not  from  the  inefficacy  or  insufficiency  of 
Christ's  sacrifice  for  sin.  2.  There  is  also 
an  emphasis  in  the  word  of  property  with 
respect  to  Christ,  when  it  is  called  his  own 
blood:  the  Levitical  priests  sprinkled  the 
people  with  blood,  but  it  was  not  their  own 
blood,  but  the  blood  of  bulls  and  goats; 
but  Christ  spared  not  his  own  blood,  and 
he  did  not  barely  sprinkle  us  with  it,  but 
washed  us  with  it :  it  was  not  the  blood  of 
his  finger,  but  the  blood  of  his  heart :  his 
very  life  went  with  it ;  He  washed  its  from 
our  sins  in  his  own  blood.  Observe,  3. 
The  consequent  effect  and  happy  result  of 
all  this  love  of  Christ  towards  us,  and  un- 
dertaken for  us,  He  hath  made  us  kings 
and  priests  unto  God.  1.  Kings,  not  in 
a  temporal  but  a  spiritual  sense;  they  reign 
as  kings  over  their  unruly  lusts  and  corrup- 
tions, over  Satan,  over  the  world,  over  death 
the  king  of  terrors  ;  they  begin  their  reign 
upon  earth,  without  which  it  were  impossi- 
ble to  perfect  and  complete  it  in  heaven. 
2.  Priests,  consecrating  themselves  a  living 
sacrifice,  holy  and  acceptable  unto  God, 
and  offering  up,  not  expiatory,  but  gratula- 
tory  sacrifices  unto  him,  namely,  prayer 
and  praise,  supplication  and  thanksgiving. 
1  Pet.  ii.  5.  Ye  are  an  holy  priesthood, 
to  offer  up  spiritual  sacrifices,  acceptable 
to  God  by  Jesus  Christ.  Observe,  4. 
After  this  description  of  Christ,  follows  an 
ascription  of  all  that  glory  and  honour,  do- 
minion and  power,  which  is  his  due,  and 
our  duty  to  ascribe  unto  him:  To  him  be 
glory  and  dominion  for  ever  and  ever. 
Amen.  Where  note,"  That  the  same  ho- 
nour and  glory,  dominion  and  power,  being 
here  attributed  and  given  to  Christ,  which 
Christ  teaches  us  to  ascribe  and  render  unto 
God,  Matt.  vi.  it  is  a  sure  testimony  that 
Christ  is  God,  and  as  suc'i  to  be  acknow- 
ledged and  adored  by  us :  To  whom  be 
glory,  &c. 


Chap.  I. 


REVELATION. 


803 


7  Behold,  he  conieth  with  clouds  ; 
and  every  eye  shall  see  him,  and 
they  also  which  pierced  him  :  and 
all  "kindreds  of  the  earth  shall  wail 
because  of  him.     Even  so,  Amen. 

These  words  are  a  majestic  description  of 
our  Saviour's  coming  to  judgment;  they 
are  ushered  in  with  a  note  of  attention  and 
admiration,  Behold!  which  denotes  also 
the  truth  and  certainly  of  his  appearance, 
and  upbraids  us  hkewise  for  our  natural 
backwardness  to  believe,  mind,  and  medi- 
tate upon,  the  coming  of  Christ ;  we  are  too 
much  guided  and  governed  by  sense :  what 
we  see  nothing  of,  we  believe  little  of; 
therefore  St.  John  here  begins  with  a  note 
of  incitement  in  the  word,  Behold  !  It  fol- 
lows, he  conicth  with  clouds,  and  every 
eye  shall  see  him,  and  they  -which  pierced 
him.  This  was  fulfilled,  1.  When  Christ 
came  by  the  Roman  armies  to  destroy  Je- 
rusalem, by  taking  vengeance  on  his  mur- 
derers, when  his  crucifiers  might  discern 
that  those  heavy  and  direful  judgments  were 
inflicted  on  them  for  their  crucifying  Christ 
and  persecuting  christians.  But,  2.  It  will 
be  more  eminently  and  universally  fulfilled 
at  the  general  day  of  Judgment,  when 
Christ  will  come  riding  upon  the  clouds,  as 
in  a  triumphant  chariot,  and  all  human  eyes 
shall  then  see  him  ;  his  persecutors  and  de- 
spisers,  particularly,  beholding  him,  but  not 
all  alike :  such  as  pierced  him,  but  repented, 
whose  hearts  were  afterwards  pierced  for 
their  piercing  of  him,  these  at  that  day  shall 
see  Christ  with  astonishing  joy,  though  they 
put  him  to  bitter  sorrow  ;  the  death  of 
Christ  has  procured  mercy  for  those  whose 
cruelty  did  procure  his  death  :  but  as  for 
such  as  pierced  him,  but  never  repented, 
both  such  as  pierced  him  in  his  person,  or 
in  his  members,  they  shall  also  see  him  to 
their  sorrow,  and  shall  wail,  or  take  on  hea- 
vily, because  of  him  ;  that  is,  because  they 
must  be  judged  by  him.  Lord!  how  will 
the  sight  of  a  pierced  Saviour  then  pierce 
their  souls  with  sorrow,  with  vexation  of 
heart,  and  anguish  of  spirit !  To  behold 
Christ  with  an  eye  of  sense  then  will  be 
very  grievous  to  them  that  do  not  behold 
him  with  an  eye  of  faith  now  ;  see  him  they 
shall,  they  must ;  but  alas,  they  had  rather 
be  covered  with  mountains  and  hills  falling 
upon  them,  than  thus  behold  him !  Ob- 
serve farther,  How  St.  John  closes  this  de- 
scription of  Christ's  second  coming,  with 
a  pathetic  option  on  his  own  and  the 
church's  behalf,  in  the  last  words  of  the 


verse — Even  so.  Amen;  intimating,  that 
the  saints,  or  church  of  God,  do  expect 
and  brieve  that  assuredly  it  will  be  so,  and 
do  also  earnestly  desire  and  pray  that  it  may 
be  so.  Learn  hence.  That  Christ  will  un- 
doubtedly come  to  put  an  end  to  the  suffer- 
ings of  his  afflicted  church,  and  to  punish 
his  and  their  persecutors;  with  wiiose 
coming  the  saints  are  well  pleased,  and  do 
earnestly  desire  and  long  for  it ;  behold,  he 
cometh, — Even  so.  Amen.  Come,  Lord 
Jesus. 

8  I  am  Alpha  and  Omega,  the  be- 
ginning and  the  ending,  saith  the 
Lord,  which  is,  and  which  was,  and 
which  is  to  come,  the  Almighty. 

Observe  here,  1.  That  what  was  applied 
to  God  the  Father,  at  the  fourth  verse, 
namely,  that  he  -xas,  is,  and  is  to  come, 
is  here  by  Christ  applied  to  himself  at  the 
eighth  verse  :  I  am  Alpha  and  Omega,  the 
deginnincr  and  the  ending,  which  is,  which 
was,  and  is  to  come.  Alpha  is  the  first,  Ome- 
ga the  last,  letter  of  the  Greek  alphabet,  and 
as  such  they  enclose  all  the  rest.  Christ  call- 
ing himself  the  first  and  the  last,  that  is,  the 
first  cause  and  the  last  end,  (as  nothing  be- 
gan before  him,  so  nothing  can  outlast  him,) 
he  does  hereby  discover  his  divinity  to  us, 
that  he  is  co-essential  and  consubstantial 
withtheFather,thesameattribulebeinggiven 
to  both  ;  understand  we  then  that  this  text 
plainly  speaks  the  godhead  of  Christ,  against 
the  Socinians.  Christ  calling  himself  the 
first  and  the  last,  takes  to  himself  absolute 
perfection  and  power,  sovereignty  and  dig- 
nity, eternity  and  divinity  ;  he  is  the  first, 
because  he  was  before  all  beginning,  and 
because  from  him  all  things  had  their  be- 
ginning;  he  is  also  the  last,  because  he 
shall  continue  for  ever,  without  end,  because 
he  is  the  end  of  all  things,  and  because  when 
we  have  attained  him,  we  are  at  the  high- 
est and  last  of  our  attainments;  we  rest, 
and  have  no  more  to  seek  when  we  have 
found  Christ,  for  he  brings  us  to  the  Father, 
in  whom  we  have  eternal  rest  through  him- 
self, the  Son  :  and  the  last  title  Christ  as- 
sumes to  himself,  namely,  the  Almighty, 
bespeaks  his  divinity  ;  he  is  God  Almighty, 
able  to  accomplish  all  his  promises  to  his 
people,  and  to  execute  his  threatenings  on 
his  enemies ;  and  if  the  adversaries  of  our 
Saviour's  godhead  in  the  glass  of  this  text 
do  not  see  his  divinity,  it  is  not  because 
they  cannot,  but  they  will  not  see.  /  am, 
says  Christ,  Alpha  and  Omega,  the  be- 
3  K  2 


804 


REVELATION. 


Chap.  I. 


ginning  and  the  ending,  -which  is,  which 
ivas,  and  is  to  come,  the  Almighty. 

9  I  John,  who  also  am  your  bro- 
ther, and  companion  in  tribula- 
tion, and  in  the  kingdom  and  pa- 
tience of  Jesus  Christ,  was  in  the 
isle  that  is  called  Patmos,  for  the 
word  of  God,  and  for  the  testimony 
of  Jesus  Christ.  10  I  was  in  the 
Spirit  on  the  Lord's  day,  and  heard 
behind  me  a  great  voice,  as  of  a 
trumpet,  11  Saying,  I  am  Alpha 
and  Omega,  the  first  and  the  last : 
and,  What  thou  seest,  write  in  a 
book,  and  send  it  unto  the  seven 
churches  which  are  in  Asia  ;  unto 
Ephesus,  and  unto  Smyrna,  and 
unto  Pergamos,  and  unto  Thyatira, 
and  unto  Sardis,  and  unto  Philadel- 
phia, and  unto  Laodicea. 

The  preface  being  ended  in  the  foregoing 
verses,  here  begins  the  body  or  visionary 
part  of  this  book ;  the  first  vision  is  here 
before  us,  concerning  the  seven  Asian 
churches.  In  which  vision  we  have  observ- 
able, 1.  The  person  that  received  it,  he  is  de- 
scribed by  his  name,  John,  IJohn  ;  by  his 
spiritual  relation,  I  John  your  brother; 
by  his  then  present  condition,  your  com- 
panion in  tribulation,  undergoing  like  suf- 
ferings with  you  ;  your  companion  in  the 
kingdom  of  Christ,  that  is,  in  expecting  of 
and  hoping  for,  the  same  kingdom  of  hea- 
ven and  glory  which  ye  expect ;  and  I  am 
also  your  companion  in  patience,  called  the 
patience  of  Jesus  Christ,  because  in  his  word 
he  requires  it,  because  by  his  Spirit  he  pro- 
duces it,  because  in  his  own  example  he 
gave  us  a  pattern  of  it :  and  perhaps  prin- 
cipally because  the  present  state  of  the 
kingdom  of  Christ  in  this  world  calls  for  it. 
Observe,  2.  The  place  where  St.  John  re- 
ceived this  vision  ;  in  the  isle  of  Patmos, 
not  far  from  the  Asian  churches,  into  which 
the  emperor  Domitian  banished  him,  having, 
as  is  said,  cast  him  first  into  a  caldron  of 
burning  oil,  out  of  which  he  miraculously 
escaped.  Ecclesiastical  history  says,  St. 
John  was  very  near  an  hundred  years  old, 
when  he  was  by  that  bloody  emperor  ban- 
ished into  Patmos,  for  preaching  the  word 
of  God,  and  forbearing  testimony  fortius 
truth,  that  Jesus  Christ  was  the  Saviour  of 
iho  world.  Learn,  Tiiat  the  greatest  ho- 
nour which   an  apostle,  an  aged  apostle,  a 


beloved  apostle,  can  be  admitted  to  the  par- 
ticipation of,  is  to  suffer  banishment  and 
death  for  bearing  a  faithful  testimony  of 
Jesus  Christ.  Observe,  3.  The  time  when 
St.  John  had  this  glorious  vision  of  Christ, 
communion  with  him,  and  communications 
from  him  :  it  was  tipon  the  Lord's  day  ;  1 
was  in  the  Spirit,  that  is,  in  spiritual  medi- 
tation, in  a  spiritual  ecstasy,  in  a  transport- 
ing rapture  by  the  Spirit,  under  his  more 
immediate  illumination  and  powerful  in- 
fluences ;  on  the  Lord's  day,  namely,  the 
first  day  of  the  week,  so  called,  because 
Christ  at  his  resurrection  took  possession  of 
it  for  his  own,  and  because  the  end  of  its 
institution  was  to  commemorate  Christ's  re- 
surrection, and  because  applied  to  his  spe- 
cial worship  and  service,  and  as  such  religi- 
ously observed  by  the  apostles.  Acts  xx.  7. 
and  by  the  universal  church,  ever  since  the 
apostle's  days.  In  that  St.  John,  in  a  soli- 
tary island,  kept  the  christian  Sabbath,  we 
learn,  that  the  religious  observation  of  the 
Lord's  day  is  a  duty  incumbent  upon  all 
persons  and  in  all  places.  Learn,  2.  Huw 
Christ  owned  his  own  day,  and  encouraged 
St.  John  in  his  religious  and  strict  obser- 
vation of  it,  by  the  influence  of  his  Holy 
Spirit  upon  him,  and  by  communicating 
extraordinary  revelations  to  him  ;  I  was  in 
the  Spirit  on  the  Lord's  day,  and  heard 
behind  me  a  great  voice.  Observe,  4.  The 
vision  and  revelation  itself,  which  began 
•with  his  hearing  a  loud  voice  like  a  trum- 
pet ;  that  is,  the  voice  of  Christ,  full  of  ma- 
jesty and  power,  spake  unto  him,  saying, 
IFhat  thou  seest,  that  is,  what  thou  shall 
see  and  hear,  -write  in  a  book,  and  send  it 
to  the  seven  churches.  Here  note,  1.  That 
the  book  of  the  Revelation  was  written  by 
Christ's  own  direction,  therefore  warranted 
to  be  of  divine  authority.  Note,  2.  That 
what  Christ  commanded  St.  John  carefully 
to  write,  it  becomes  us  heedful  ly  to  read  ; 
for  though  what  St.  John  wrote  and  sent 
concerned  the  seven  Asian  churches  at  that 
time,  and  had  a  particular  respect  to  their 
present  state  ;  yet  all  scripture  is  written  for 
our  learning,  and  we  are  to  beg  spiritual 
wisdom  from  God  to  make  a  right  use  and 
holy  improvement  of  what  is  written. 

12  And  I  turned  to  see  the  voice 
that  spake  with  roe.  And  being 
turned,  I  saw  seven  golden  candle- 
sticks;  13  And  in  the  midst  of  the 
seven  candlesticks  one  like  unto  the 
Son  of  man,  clothed  with  a  garment 
down  to  the  foot,  and  girt  about  the 


Chap.  I. 


REVELATION. 


805 


paps  witlj  a  goUlen  girdle.  14  His 
head  and  his  hairs  were  while  like 
wool,  as  white  as  snow:  and  his 
eyes  were  as  a  flame  of  fire  ;  15 
And  his  feet  like  unto  fine  brass,  as 
if  thev  burned  in  a  furnace  ;  and  his 
voice  as  the  sound  of  many  waters. 
16  And  he  had  in  his  right  hand 
seven  stars  ;  and  out  of  his  mouth 
went  a  sharp  two-edged  sword  :  and 
his  countenance  ti-asas  the  sun  shin- 
cth  in  his  strength. 

As  if  St.  John  had  said,  "  I  turned  to  see 
the  person  whose  voice  I  heard  speaking 
with  me,  and  I  beheld  seven  golden 
candlesticks,  representing  the  seven  Asian 
churches,  and  in  tlie  midst  of  those  candle- 
sticks I  saw  one  in  the  shape  of  a  man,  which 
reminded  meofCliristthe  Son  ofman, clothed 
in  garments  much  like  unto  Aaron's  the 
high-priest,  who  was  an  illustrious  type  of 
Christ,  our  great  and  merciful  High-priest, 
who  made  an  atonement  for  us  on  earth, 
and  maketh  now  intercession  for  us  in  the 
highest  heavens."  Note  here,  ].  The  com- 
parison  made  between  the  churches  of  Christ 
and  the  golden  candlesticks  ;  they  are  can- 
dlesticks, in  regard  of  the  light  which  they 
held  forth  ;  the  candlestick  does  not  give 
light  of  itself,  but  holds  it  forth  to  others  : 
it  is  the  church's  duly  to  keep  within  her- 
self the  pure  word  of  God,  and  to  keep 
herself  pure  from  being  besmeared  wiih 
errors  in  doctrine,  or  vice  in  conversation. 
Churches,  the  holiest  and  purest  of  all 
churches,  are  rather  candlesticks  than  candles; 
Christ  is  the  light,  the  word  is  the  lamp,  the 
church  but  the  instrument  to  convey  the 
light  unto  us.  Again,  the  churches  are 
golden  candlesticks;  gold  is  the  most  pre- 
cious of  metals,  the  church  is  the  most  ex- 
cellent of  all  societies;  for  it  beautifies  all 
societies  whatsoever  that  are  members  of  the 
church  of  Christ.  Note,  2.  How  Christ 
was  seen  by  St.  John  walking  in  the  midst 
of  the  golden  candlesticks,  present  in  and 
with  his  churches ;  that  is,  St.  John  had  in 
his  vision  a  very  lively  representation  of 
Christ  in  his  human  nature;  not  that  St. 
John  now  saw  Christ  in  his  manhood  really, 
for  that  was  then  in  heaven,  but  he  had  a 
resemblance  of  it  in  the  vision.  Note,  3. 
The  description  given  of  Christ,  as  walking 
in  the  midst  of  his  gospel  church.  He  is, 
I.  described  by  his  attire,  habited  like 
jloron  the  high-priest,  with  a  garment 
down  to  his  feet,  and  girt  with  a  golden 


girdle  ;  lo  signify,  that  as  Aaron  was  of  the 
old  so  Christ  is  the  high  priest  of  the  new 
testament,  presenting  continually  to  his  Fa- 
ther tiie  memorials  of  his  death,  the  merits 
of  iiis  sacrifice,  and   making  intercession 
with  the  Fatiierfor  our  gracious  acceptance 
with  him.     '2.  He  is  next  described  by  the 
parts  and  members  of  the  body  ;  His  head 
and  hair  as  white  as  snow  and  wool,  sig- 
nify his  eternity  and  his  purity,  that  he  is 
the  Ancient  of  dai/s,  even  the  Father  of 
eternity,  and  perfectly  innocent,  pure,  and 
holy  :   Jlis  eyes  like Jlaniin<r  fire,  denoting 
his  piercing  knowledge;  that  as  head  of 
his  church  he  espies  out  all  her  ways,  words, 
and  thoughts  :  His  feet  like  burning  brass, 
and  his  voice  like  tnanj/  waters ;  which 
expressions  represent  the  dread  and  terror  of 
Christ  towards  the  enemies  of  iiis  church  ; 
and  that  vengeance  he  would  execute  upon 
liis  murderers,  in  particular,at  the  destruction 
of  Jerusalem,  and  upon  all  the  impenitent  re- 
jecters of  his   gospel  grace,  at  the   general 
judgment  :  then  will  they  understand  what 
they  now  will  not  believe,  that  it  is  &  fear- 
ful thing  to   fall  into  the   hands  of  the 
living  God.     3.  He  is  next  described  by 
what  he  had  in   his  right   hand,  namely, 
seven  stars,  representing  the  seven   angels, 
bishops  and  ministers  of  the  seven  churches. 
These  are  called  stars,  their  office  and  duty 
being  to  enlighten  the  ciiurch,  both  by  the 
light  of  life  and  doctrine  ;  and  as  stars  are 
seated  above,  so  should  their  conversation 
be  in  heaven,  and  their  affections  not  set 
upon  the  things  below.     Stars  give  direc- 
tion, light,  and  influence,  to  others  ;  they 
were  not  made  for  themselves.     Ministers 
must  not  chiefly  seek  their  own,  but  others' 
good.     Stars  are  swift  in  their  motion,  and 
their  motion  is  constantly  in  their  own  orb 
and  sphere.     Vain  is  the  pretence  of  care 
and  concern  for  other  churches,  whilst  wo 
neglect   our   own.     Finally,  ministers  are 
stars,  as  in  respect  to  their  situation,  and  in 
respect  of  their  constant  and  regular  motion  ; 
so  in  respect  of  their  continuance  and  du- 
ration.    Stars  are  fixed   in   heaven,  so  are 
ministers  in  the  church  ;  Christ  holds  them 
in  his  hand,  otherwise  the  world  would  soon 
have  them  under  their  feet.     4.  He  is  de- 
scribed by  a  sharp  two-edged  sword  coming 
out  of   his  mouth,  denoting  the  piercing 
power  of  the  word  of  God,  to  conquer  sin, 
convert  sinners,  and  to  condemn  and  slay 
ihe  unconverted.     Lastly,  It  is  added,  that 
his  countenance  was  as  the  sun  that  s/iin- 
eth  in  his  strength  ;  that  is,  very  glorious 
in  itself,  ctnd   very  comforting  and   refresh- 


806 


REVELATION. 


Chap.  I, 


ingto  those  that  are  his  members,  his  sin- 
cere disciples  and  followers.  This  part  of 
the  description  of  Christ  sweetly  follows  the 
former  :  when  his  feet  were  as  burning  brass, 
to  tread  down  and  consume  his  enemies ; 
his  countenance  was  as  the  sun,  to  cheer 
and  cherish,  to  comfort  and  refresh  his 
friends. 

17  And  when  I  saw  him,  I  fell  at 
his  feet  as  dead.  And  he  laid  his 
rigjhthand  upon  me,  saying  unto  me. 
Fear  not;  /am  the  tirst  and  the 
last :  18  I  am  he  that  liveth,  and 
was  dead  ;  and,  behold,  I  am  alive 
for  evermore.  Amen  ;  and  have  the 
keys  of  hell  and  of  death. 

Observe  here,  1.  The  effect  which  this 
glorious  representation  of  Christ  in  this  vi- 
sion had  upon  St.  John  :  he  was  astonished 
and  amazed  at  it,  and  fell  down  at  Christ's 
feet  as  one  almost  dead.  Note  from  hence. 
That  the  holiest  man  on  earth  is  not  able  to 
bear  the  presence  of  Christ  here,  nor  able  to 
stand  before  his  gracious  manifestation  of 
himself,  when  he  comes  to  reveal  himself 
in  mercy  towards  him.  See  Hab.  lii.  15, 
16.  Lord,  how  unable  then  will  the 
wicked  be  at  the  great  day  to  stand  before 
the  manifestation  of  thy  fury  !  If  at  this 
visionary  representation  of  Christ,  St.  John 
trembled,  and  fell  at  his  feet  as  dead,  how 
unable  will  the  impertinent  world  be  to  look 
him  in  the  face  at  the  great  day,  when  he 
shall  be  revealed  from  heaven  with  his 
mighty  angels,  rendering  vengeance  to  them 
that  know  not  God  !  Observe,  2.  The 
seasonable  care  of  Christ  for  St.  John's  re- 
lief in  this  great  exigency  :  He  laid  his 
right  hand  upon  nw,  sai/ing.  Fear-  not. 
Hereby  Christ  discovered  both  his  readiness 
to  help,  and  his  ability  to  help  ;  the  right 
hand  is  the  supporting  hand,  the  strength- 
ening hand  ;  Ciirist  did  not  send  an  angel 
to  comfort  St.  John,  but  laid  his  own  hand 
upon  him,  to  assure  him  both  of  safely  and 
succour.  Observe,  3.  As  what  Christ  did, 
so  what  he  likewise  said,  for  St.  John's 
comfort  and  support  under  the  burden  of  his 
fears:  Fear  not,  says  Christ,  for  I  am  the 
first  and  the  last ;  that  is,  I  am  an  eternal 
Being,  without  either  beginning  or  end. 
Again,  T  am  he  that  liveth,  and  was  dead. 
As  if  Christ  had  said,  "  Fear  not  death  or 
(lying,  for  I  have  overcome  death  by  dying, 
iiud  conquered  the  king  of  terrors  in  his  own 
territories  j  but,  behold,  /  am  now  alive 


Jor  evermore,  for  the  benefit  of  my  church, 
and  to  protect  and  defend  my  faithful  ser- 
vants." Nay,  farther,  to  show  that  his 
life  was  not  a  bare  subsistence,  but  clothed 
with  power,  Christ  adds,  "  J  have  also  the 
keys  of  hell  and  of  death  ;  that  is,  a  sove- 
reign power  over  the  whole  invisible  world, 
to  let  into  heaven,  and  to  lock  into  hell  as  I 
please."  The  keys  are  an  emblem  of  au- 
thority and  power ;  the  steward  who  has 
the  keys  of  the  house,  commands  the  house. 
There  are  four  keys  which  Christ  keeps  in 
his  own  hands ;  the  key  of  the  womb,  the 
key  of  the  clouds,  the  key  of  the  earth  as 
of  a  granary  of  corn,  and  the  key  of  the 
grave.  When  Christ  says  here,  I  have  the 
keys  of  hell  and  of  death,  the  meaning  is, 
that  he  has  a  sovereign  dominion  over  both 
worlds ;  over  this  in  which  we  live,  and 
over  that  into  which  we  die,  whether  the 
one  or  the  other  part  of  it,  h<^aven  and  hell 
both  :  for  the  words  must  not  be  understood 
with  a  debasing  limitation,  only  respecting 
hell,  as  if  Christ  had  only  the  keys  of  the 
bottomless  pit :  but  the  original  word 
Hades,  signifies  the  invisible  world,  consist- 
ing of  both  heaven  and  hell ;  and  he  has  a 
power  over  both,  and  also  over  death  too, 
which  is  the  common  passage  into  both 
places.  Learn  hence,  1.  If  Christ  has  the 
power  of  death,  and  keeps  the  key  of  the 
grave,  in  his  own  hand,  that  men  do  not 
die  at  random,  by  accident  and  chance, 
but  by  determination  and  judgment ; 
Christ  by  an  authoritative  act  turns  the  key, 
and  gives  man  his  exit  out  of  the  world. 
Learn,  2.  That  Christ,  who  has  the  key  of 
death,  has  also  the  key  of  Hades,  the  upper 
and  lower  Hades ;  heaven  and  hell;  and 
such  as  go  out  of  the  world,  go  not  out  of 
being,  but  go  into  one  of  those  states  and 
places.  Learn,  3.  How  admirable,  and  yet 
how  amiable,  Christ  should  be  in  all  'our 
eyes,  who  hath  these  keys  in  his  own  hand, 
with  such  merciful  intentions  towards  us ; 
and  how  willingly  should  we  die,  when  the 
keys  of  death  ate  m  so  great,  so  kind  an 
hand  as  his '  O  how  happy  is  it  when  this 
power  of  our  great  Redeemer  over  death  and 
the  grave,  and  a  placid  resignation  to  his 
pleasure,  do  concur  and  meet  together,  not 
from  stupidity,  but  trust  in  him  that  keeps 
the  keys!  Lord,  when  the  key  is  turning, 
and  thou  art  letting  in  souls  into  the  invi- 
sible  world,  let  thy  servant  depart  in  peace, 
and  everlastingly  see  thy  salvation  ! 

19  Write  the  thin[^s  which  thou 
hast  seen,  and  the  things  which  are. 


Chap.  II. 


REVELATION. 


307 


and  the  things  which  shall  be  here- 
after ;  20  The  mystery  of  the  seven 
stars  whicli  thou  sawest  in  my  right 
hanel,  and  the  seven  golden  candle- 
sticks. The  seven  stars  are  the  an- 
gels of  the  seven  churches  ;  and  the 
seven  candlesticks  which  thou  saw- 
est, are  the  seven  churciies. 

This  chapter  concludes  with  a  solemn 
charge  given  by  our  Saviour  to  St.  John,  to 
write  and  record  the  vision  ol  the  seven 
stars,  and  seven  golden  candlestick?,  which 
he  had  newly  seen  ;  letting  him  info  the 
mystery  of  both,  by  telling  him,  that  the 
seven  stars  are  seven  angels ;  that  is,  sig- 
nify seven  angels ;  and  the  seven  candle- 
sticks are,  that  is,  signify  seven  churches, 
and  represent  them.  In  like  manner,  when 
Christ  says  in  the  sacrament,  This  is  my 
body,  tiie  meaning  is,  this  bread  signifies 
and  represents  my  body.  Here  note,  That 
the  bishops  and  governors,  the  pastors  and 
teachers,  of  the  cfiurch  are  called  angels, 
because  they  are  sent  by  God  on  his  mes- 
sage, because  they  had  their  commission  from 
him  ;  and  to  signify  that  unspotted  purity 
which  should  be  found  with  them,  both  in 
life  and  doctrine  ;  and  they  are  represented 
by  stars,  to  denote  their  dignity  and  duty, 
their  usefulness  and  beneficialness,  the  swift- 
ness and  constancy  of  their  motion,  but 
especially  in  regard  to  their  nature.  A  star 
is  of  the  same  nature  with  the  heavens,  ce- 
lestial;  not  earthly,  not  elementary:  minis- 
ters should  be  heavenly,  holy,  blameless, 
inoffensive ;  they  should  teach  by  tongue 
and  hand,  and  instruct  by  lip  and  life.  God 
grant  that  in  our  hearts  we  may  experimen- 
tally find  the  works  of  holiness,  and  in  our 
lives  express  the  power  of  holiness.     A?nen. 

CHAP.  II. 

This  booli  of  the  Revelation  being  full  of  propheti- 
cal visions,  St.  John  in  the  former  chapter  had  a 
vision  of  our  blessed  Saviour,  as  appearing  in 
priestly  garments,  chap.  i.  13.  Wearing  a  garment 
down  to  his  feet,  in  allusion  to  the  priestly  ephod, 
and  the  curious  girdle  under  the  law.  From 
whence  we  may  comfortably  collect,  that  Christ, 
now  in  glory,  remains  still  his  church's  priest. 
And  pursuant  to  that  his  priestly  office,  he  dis- 
covered then  in  heaven  his  great  care  for  his 
church's  good  here  on  earth,  by  commanding  St. 
John  to  write  epistles  to  the  seven  Asian  churches, 
commending,  reproving,  directing,  warning, 
threatening,  and  comforting  them,  suitably  to 
■their  respective  conditions,  and  as  their  present 
case  required.  Uuest.  But  seeing  there  were  so 
many  famous  churches  then  in  the  world,  as  Rome, 
Corinth,  Galatia,  and  others,  why  must  St.  John 
pass  by  them,  and  only  write  to  those  of  Asia  » 
Aus.  Possibly  because  Patmos,  where  St.  John 


was  now  ill  banishment,  was  nearer  to  these 
churches;  and  possibly  because  these  churches 
were  under  his  more  immediate  care  and  charge. 
For  although  the  apostolical  authority  was  uni- 
versal over  all  the  churches,  yet  the  apostles  did 
every  on'-,  by  mutual  consent,  assume  such  a  part 
of  the  world  as  their  more  especial  charge;  and 
accordingly  Asia  the  Less,  witliher  church.^s,  did 
fall  under  St.  John's  care,  who  therefore  at  the 
command  of  Christ  writes,  and  sends  the  follow- 
ing epistles  to  them,  contained  in  this  and  the 
next  chapter :  in  which  he  thus  bespeaks  them  : 

TTNTO  the  angel  of  the  church  of 
Ephesus  write;  These  things 
saith  he  that  holdeth  the  seven  stars 
in  his  right  hand,  who  walketh  in  the 
midst  of  the  seven  golden  candle- 
sticks ; 

Note  here,  1 .  That  the  church  of  Ephe- 
sus, with  the  other  six  churches  of  Asia, 
were,  at  the  time  of  St.  John's  writing,  very 
flourishing  churches,  favoured  as  much  with 
the  special  presence  and  influence  of  Christ 
as  ever  any  churches  were.  Note,  2.  That 
these  churches  are  written  to  as  a  sort  of 
types  of  all  the  Gentile  churches  unto  the 
end  of  the  world,  and  patterns  also  which 
the  Gentile  churches  were  to  take  warning 
by,  Christ  hereby  declaring  what  all  other 
churches,  offending  and  declining  in  the 
same  manner,  might  expect.  Note,  3.  That 
the  first  church  St.  John  is  commanded  to 
write  unto,  is  the  church  of  Ephesus,  and 
what  is  written  is  directed  to  the  angel,  the 
bishop,  the  president  and  chief  minister  in 
that  church,  to  be  communicated  to  all  in 
the  church,  both  ministers  and  people,  as 
that  which  nearly  concerned  them  all. 
Note,  4.  That  Christ  in  the  beginning  of 
every  epistle  doth  notify  himself  by  some 
one  of  those  characters  which  he  gave  of 
himself  in  the  former  chapter,  either  as  the 
faithful  and  true  -witness,  or  as  the  frst 
and  the  last,  or  as  having  the  seven  stars 
in  his  hand.  Thus  here.  These  things 
saith  he  that  holdeth  the  seven  stai-s  in  his 
right  hand.  Mark,  He  holdeth  the  stars  in 
his  hand,  to  show  his  tenderness ;  in  his 
right  hand,  to  show  his  power,  supporting 
and  directing  them  for  the  good  of  his  peo- 
ple. It  is  added,  that  Christ  ivalks  in  the 
tnidst  of  the  seven  golden  candlesticks. 
Which  expression  denotes  Christ's  gracious 
presence  with  them,  his  strict  observation 
of  them,  his  tender  care  over  them,  his  pro- 
tecting and  defending  of  them  in  doing  their 
duty  to  him,  his  encouraging  or  reproving, 
his  rewarding  or  punishing,  as  there  should 
be  cause  :  2hese  things  saith  he  that  hold- 
eth the  seven  stars  in  his  right  hand,  and 


808 


walketh  in  the  midst  of  the  seven  golden 
candlesticks.  Learn  lience,  1.  That  the 
ministers  of  Christ  are  stars,  yet  but  stars, 
they  shine  but  with  a  borrowed  light,  with 
a  light  derived  from  the  sun  :  they  shine 
but  for  a  time,  the  day  hastens  when  these 
stars  shall  disappear  for  ever.  Learn,  2. 
These  stars  are  in  the  right  hand  of  Christ, 
in  his  power,  and  at  his  disposal ;  he  ap- 
points them  (heir  orbs  where  they  shall 
shine,  and  appoints  them  also  their  time  for 
shining.  Learn,  3.  That  tiie  church  is  a 
candlestick,  a  golden  candlestick.  As  a 
candlestick  has  no  more  light  than  what  is 
put  into  it,  and  must  be  continually  main- 
tained by  a  new  supply  of  oil,  such  is  the 
state  of  the  church  ;  and  as  a  candlestick 
is  a  moveable  thing,  remove  the  candle- 
stick, and  the  light  is  removed  with  it  :  so 
■when  God  removes  the  light  of  the  gospel 
from  a  people,  he  unchurches  them.  Far- 
ther, The  church  is  called  a  golden  candle- 
stick, because  as  gold  is  the  purest  of  metals, 
and  excels  all  other  metals  in  preciousness, 
so  God  expects  his  church  should  differ  as 
much  from  the  world,  as  gold  doth  from 
common  clay.  Learn,  4.  That  there  is  a 
special  gracious  presence  of  Christ  with  his 
church  in  all  her  administrations.  He  walks 
in  the  midst  of  the  golden  candlesticks  ; 
it  denotes  his  presence  with  them,  and  this 
presence  of  his  is  an  holy  presence,  and  a 
joyous  presence. 

2  I  know  thy  works,  and  thy  la- 
bour, and  thy  patience,  and  how 
thou  canst  not  bear  them  which 
are  evil  :  and  thou  hast  tried  them 
which  say  they  are  apostles,  and  are 
not ;  and  hast  found  them  liars  :  3 
And  hast  borne,  and  hast  patience, 
and  for  my  name's  sake  hast  labour- 
ed, and  hast  not  fainted.  4  Never- 
theless I  have  someiohat  against 
thee,  because  thou  hast  left  thy  first 
love. 

Observe  here,  L  A  general  declaration 
•which  stands  in  the  front  of  the  several 
epistles,  I  know  thy  works,  both  thy  in- 
ward and  outward  works,  to  observe 
and  mark  them,  to  punish  or  reward 
tliem,  as  the  case  requires.  This  proves  the 
divinity  of  Christ,  that  he  is  truly  and  es- 
sentially God  ;  he  knows  the  hearts  of  men, 
which  none  but  a  God  can  know.  Ver. 
23.  All  the  churches  shall  know  that  I 
am  he  which  scarcheth  the  reins  and  the 


REVELATION.  Chap.  II. 

hearts.  Observe,  2.  The  commenrialion 
which  is  here  given  of  this  church  for  her 
labour  in  propagating  the  gospel,  for  her 
patience  in  bearing  affliction  and  persecu- 
tion for  it,  for  the  strictness  of  her  discipline, 
that  she  did  not  bear  with,  nor  tolerate 
and  endure,  such  persons  as  were  either  er- 
roneous in  judgment  or  scandalous  in  prac- 
tice ;  for  her  faithfulness  in  trying  the  au- 
thority of  those  who  pretended  to  an  imme- 
diate call  from  God  to  be  apostles,  but  were 
found  liars  and  false  prophets  ;  such  were 
those  two  succeeding  heretics,  Ebion  and 
Cerinthus,  and  their  followers.  Mark  here. 
How  our  Lord  Jesus  Christ  doth  observe  and 
approve,  doth  commend  and  praise,  what- 
ever is  good  in  his  church,  and  whatever  is 
commendable  and  praise-worthy  in  the 
members  of  it  ;  yet,  at  the  same  time,  when 
he  commends  them  for  what  is  good,  he  re- 
proves them  for  what  is  evil  and  amiss  ; 
and  accordingly.  Observe,  3.  The  repre- 
hension given,  ver.  4.  Nevertheless  I  have 
somewhat  against  thee,  because  thou  hast 
left  thy  first  love.  As  if  Christ  had  said, 
*'  I  observe  amongst  you  a  great  abatement 
of  your  former  zeal  and  fervour  ;  you  have 
not  that  hearty  love  to  me,  and  lo  one  ano- 
ther, which  you  had  at  first,  but  verily  you 
grow  cooler  when  you  should  grow  bet- 
ter." Learn  hence,  1.  That  where  there  is 
truth  of  grace,  there  may  yet  be  a  sad  de- 
cay and  declining  in  grace.  2.  That 
Christ  takes  notice  of,  and  is  displeased 
with,  such  decays  and  declining  in  grace, 
and  severely  checks  and  reproves  his  peo- 
ple for  them :  I  have  somerjhat  against 
thee,  because  thou  hast  left  thy  first  love. 

5  Remember  therefore  from 
whence  thou  art  fallen,  and  repent, 
and  do  the  first  works  ;  or  else  I 
will  come  unto  thee  quickly,  and  will 
remove  thy  candlestick  out  of  his 
place,  except  thou  repent. 

We  had  Christ's  commendation  and  re- 
prehension of  the  church  of  Ephesus  before, 
we  have  liis  admonition  and  exhortation 
now.  Tiie  words  before  us  are  partly  mo- 
nitory, and  partly  minatory  ;  monitory  in 
the  former  part  of  the  verse,  Reme7n6er 
from  whence  thou  art  fallen,  and  repent. 
Note  here,  That  Christ  did  not  surprising- 
ly come  upon  this  church  at  unawares ; 
they  were  admonished  before  chastised, 
warned  before  laid  waste ;  Christ  doth 
premonish  before  he  punishes.  In  the 
minatory  part  we  have  a  great  guilt  and  sin 


Cl.ap.  II. 


REVELATION. 


800 


a  great  judgment  for  that  guilt 
denounced,  tlie  nnchurcliiiig  of  them  that 
had  conimilted  it;  and  the  means  pre- 
scribed lor  tiie  averting  of  that  judgment, 
to  wit,  repentance.  Learn  hence,  L  That 
a  people  prolessing  rehgion  and  godliness 
may  fall.  2.  That  fallen  professors  should 
and  ought  to  remember  from  wlience  they 
are  fallen.  That  (alien  professors  should 
be  repenting  professors,  and  do  their  first 
works.  4.  That  without  repentance  and 
reformation,  God  will  certainly  remove  a 
people's  candlestick,  lake  away  the  gospel 
from  them,  as  the  severest  judgment  which 
he  can  inflict  upon  them.  Remanhcr,  re- 
pent, and  do  the  first  works,  else  I  -will 
remove  tht/  candlestick  out  of  its  place : 
that  is,  such  a  tempest  of  persecution  shall 
arise,  as  will  shake  your  tottering  candle- 
stick out  of  its  place.  The  universal  church 
only  has  a  promise  of  stability  ;  any  par- 
ticular church  may  be  unchurched  finally. 

6  But  this  thou  hast,  that  thou 
halest  the  deeds  of  the  Nicolaitanes, 
which  I  also  hate. 

As  if  Christ  had  said,  "  Though  thou 
art  not  what  thou  shouldest  be,  yet  this 
thou  hast  commendable  in  thee,  that  thou 
hatest  the  deeds  of  the  Nicolaitans,  (who 
held  community  of  wives,  and  ate  things 
offered  to  idols,)  which  impure  sect  I  also 
hate  for  their  hcentious  doctrine  and  lewd 
practices,  which  tend  to  the  ruin  and  bane 
of  human  societies.  "  Note  here,  L  That 
it  is  not  unlawful  to  call  heretics  by  the 
name  of  their  leaders  ;  the  Nicolaitans  are 
here  so  called  from  one  Nicolas,  supposed 
to  be  the  deacon  mentioned.  Acts  vi.  who 
having  a  beautiful  wife  exposed  her  as 
common,  to  avoid  the  imputation  of  jea- 
lousy. Note,  2.  That  Christ  hated  all  li- 
centious doctrines  and  loose  practices,  and 
so    hould  we. 

7  He  that  hath  an  ear,  let  him 
hear  what  the  Spirit  saith  unto  the 
churches ; 

That  is,  "  Let  all  that  hear  and  read 
these  words  untolthe  churches,  which  the 
Holy  Spirit  has  uttered,  consider  them,  and 
set  their  hearts  to  regard  them  as  matters 
of  great  importance,  and  which  nearly 
concern  them."  Oliserve,  That  this  form 
of  speech.  He  that  kath  an  ear  to  hear, 
let  him  hear,  Christ  often  used  at  the  end 
of  his  parables,  when  he  would  stir  up  the 
people  to  more  than  ordinary  attention; 


and  he  uses  it  tiere  in  this  and  the  next  chap- 
ter, at  the  end  of  every  one  of  these  epis- 
tles to  the  several  churches. 

— To  him  that  overcomcth  will  I 
give  to  eat  of  the  tree  of  life,  which 
is  in  the  midst  of  the  paradise  ot 
God. 

As  if  Christ  had  said,  "  Let  ail  such  as 
fall  away  from  their  holy  profession  for 
fear  of  persecution,  consider  what  they  lose, 
even  eternal  life,  which  I  only  will  give  to 
such  as  persevere  ;  for  to  him  that  over- 
comcth trials  and  temptations,  will  I  give  a 
share  of  my  merits,  and  thereby  a  title  to 
eternal  happiness,  signified  by  the  tree  of 
life  in  paradise."  Note  here,  1.  It  is  not 
said,  to  him  that  striveth  or  resisteth  will  I 
give  the  crown  of  life,  but  to  him  that 
overcometh.  Lazy  wishes  are  so  far  from 
saving  men,  that  endeavours,  yea,  striving 
against  temptation,  without  conquering  and 
overcoming,  will  not  save.  It  is  not  enough 
that  we  resist,  but  we  must  conquer ;  not 
sufficient  that  we  strive,  but  we  must  over- 
come :  To  him  that  overcometh.  Note, 
2.  From  the  promise  that  Christ  makes  of 
eternal  \)ic,  I  will  give,  a  clear  argument 
for  Christ's  being  God,  essentially  God  ; 
how  is  it  else  that  he  assumes  to  himself  a 
power  of  dispensing  eternal  life  r  I  will 
give  to  eat  of  the  tree  of  life. 

8  And  unto  the  angel  of  the 
church  in  Smyrna  write  ;  These 
things  saith  the  first  and  the  last, 
which  was  dead,  and  is  alive  ;  9 
I  know  thy  works,  and  tribulation, 
and  poverty,  (but  thou  art  rich,) 
and  I  know  the  blasphemy  of  them 
which  say  they  are  .Jews,  and  are 
not,  but  are  the  synagogue  of  Satan. 
10  Fear  none  of  those  things  which 
thou  shalt  suffer  :  behold,  the  devil 
shall  cast  so?ne  of  you  into  prison, 
that  ye  may  be  tried  :  and  ye  shall 
have  tribulation  ten  days  :  be  thou 
faithful  unto  death,  and  I  will  give 
thee  a  crown  of  life.  11  He  that 
hath  an  ear,  let  him  hear  what  the 
Spirit  saith  unto  the  churches  ;  He 
that  overcometh  shall  not  be  hurt  of 
the  second  death. 

Here  we  have  tiie  second  epistle*  which 
St.  John  wrote  by  the  command  of  Christ 


810 


REVELATION. 


Chap.  II. 


to  the  church  of  Smyrna,  a  famous  city  in 
one  of  (he  provinces  of  Asia,  where  Poly- 
carp  was  bishop,  and  suffered  martyrdom. 
Now  in  this  epistle  we  have  these  particu- 
lars considerable.  1.  The  description  which 
Christ  IS  pleased  here  to  give  of  himself, 
namely,  The  first  and  the  last,  -which  was 
dead,  and  is  alive  ;  and  the  suitableness 
of  this  description,  for  the  consolation  of 
this  church,  which  was  now  under  great 
tribulation.  It  is  as  if  Christ  had  said,  "  I 
am  an  eternal  Being,  the  first  cause,  and 
last  end  ;  I  was  myself  put  to  death,  but  I 
am  alive  again  ;  therefore,  fear  neither  suf- 
ferings nor  death,  for  I  will  assist  and 
strengthen  you,  and,  if  you  lose  your  lives 
for  my  sake,  1  will  raise  your  bodies  again 
to  everlasting  life."  Observe,  2.  The  com- 
mendation given  by  Christ  of  this  church 
at  Smyrna,  it  is  large  and  full ;  nay,  Christ 
blaineth  nothing  in  this  church  :  she  kept 
her  purity  best,  because  always  in  afflic- 
tion :  not  but  there  were  failings  undoubt- 
edly in  this  church,  but  Almighty  God 
mercifully  overlooked  them.  As  in  the  case 
of  Job,  no  mention  is  made  of  his  impa- 
tience, though  he  showed  much,  but  we  are 
called  upon  to  behold  him  as  a  pattern  of 
patience.  Observe  next.  The  particulars  of 
this  church's  commendation,  I  knov)  thij 
•works,  and  thy  tribulation,  and  poverty  ; 
that  is,  thy  labour  and  sufTerings,  and 
worldly  poverty,  which  thy  profession  of 
the  gospel  hath  brought  upon  thee :  but 
though  thou  art  outwardly  poor,  yet  art 
thou  inwardly  rich  ;  rich  in  grace,  rich  in 
faith  and  patience,  rich  in  meekness  and 
humility,  rich  in  courage  and  christian  for- 
titude. And  farther,  I  know  also  the  blas- 
phemy of  them  that  say  they  are  Jews, 
and  arc  not  ;  that  is,  I  know  the  malicious 
reproaches  and  evil  speeches  of  your  ene- 
mies ;  cast  upon  you,  partly  by  native  Jews, 
who  glory  in  circumcision  and  the  law  ; 
and  partly  by  false  christians,  professing 
faith  in  Christ,  but  not  daring  to  own  him, 
for  fear  of  persecution.  These  belong  to 
Satan's  synagogue,  not  to  Christ's  church. 
None  are  so  bad  as  they  who  only  profess 
and  seem  to  be  good.  Observe  farther. 
The  encouragement  which  Christ  gives  this 
church  to  persevere  in  the  faith,  though 
they  should  suffer  much  sharper  things  than 
ever  they  yet  suffered :  fear  none  of  the 
things  you  may  be  callexl  forth  to  suffer : 
what  though  the  devil  by  his  instruments 
casts  some  of  you  into  prison,  and  you  suf- 
fer for  a  short  time,  be  faithful  to  your  pro- 
fession until  the  day  of  your  death,  and  I 


shall  reward  you  with  a  crown  of  life. 
Note  here,  1.  That  Satan  by  his  instruments 
has  been  the  cause  of  all  those  bitter  and 
bloody  persecutions  which  Christianity  in 
all  ages  hath  undergone.  Note,  2.  That 
though  Satan's  malice  be  infinite,  yet  his 
power  is  limited  and  bounded  ;  he  cannot 
do  all  the  mischief  he  would,  and  he  shall 
not  do  all  he  can  :  Satan  shall  cast  you 
into  prison,  but  not  into  hell  ;  and  not  all 
of  you  into  prison  neither,  but  some  only. 
Note,  3.  How  mercifully  Almighty  God 
overrules  the  devil's  rage  and  malice,  mak- 
ing it  subservient  to  his  own  glory,  and  his 
church's  good,  causing  that  which  Satan  in- 
tended for  destruction,  to  serve  only  for  pro- 
bation and  trial.  The  devil's  design  by 
all  those  floods  of  wrath,  which  he  pours 
out  against  the  church,  is,  that  she  may  be 
destroyed  ;  but  God's  intent  is  only  that 
she  may  be  tried  ;  even  as  the  wise  refiner, 
when  he  casts  his  gold  into  the  furnace, 
designs  the  purifying  of  the  metal,  and  only 
the  consuming  of  the  dross.  Note,  4. 
That  the  sufferings  of  good  men  for  the 
cause  of  Christianity,  though  they  may  be 
sharp,  yet  shall  they  be  but  short :  Ye  shall 
have  tribulation  ten  days,  that  is,  for  a 
short  space  of  time.  Note,  5.  That  a  per- 
severing faithfulness  in  the  service  of  Christ 
in  this  life,  is  indispensably  necessary  to 
our  obtaining  the  crown  of  life  and  immor- 
tality in  the  world  to  come :  Be  thou 
faithful  unto  death,  and  I  will  give 
thee' a  crown  of  life.  Observe  lastly.  The 
conclusion  of  this  "epistle  to  the  church  of 
Smyrna  :  this  is  partly  hortatory  :  He  that 
hath  ears  to  hear,  let  him  hear  what  the 
Spirit  saith  unto  the  churches.  The 
warnings  of  the  Holy  Spirit  to  the  churches 
are  recorded  as  of  great  concernment  for  all 
to  mind  :  and  partly  promissory.  He  that 
overcometh,  that  is,  conquereth  the  love  of 
this  world,  and  the  love  of  life,  when  God 
calls  him  forth  to  suffer,  he  shall  not  be 
hurt  of  the  second  death,  that  is,  he  shall 
escape'  eternal  misery,  that  living  death, 
and  that  dying  life,  which  will  be  the  as- 
sured lot  and  portion  of  the  wicked  and 
ungodly  world. 

12  And  to  the  angel  of  the  church 
in  Pergamos  write  ;  These  things 
saith  he  which  hath  the  sharp  sword 
with  two  ed[res;  13  I  know  thy 
works,  and  where  thou  dwellest, 
even  where  Satan's  seat  is :  and 
tlioii  holdest  fast  my  name,  and  hast 


Chap. 


REVELATION. 


811 


not  tlenicd  my  Ciiitli,  even  in  those 
(lays  wherein  Antipas  was  my  faith- 
ful martyr,  who  was  slain  among 
you,  where  Satan  (Iwelleth.  14  But 
1  have  a  few  things  against  thee, 
because  thou  hast  there  them  that 
hold  the  doctrine  of  Balaam,  who 
taught  Balac  to  cast  a  stumbling- 
block  before  the  children  of  Israel, 
to  eat  things  sacrificed  unto  idols, 
and  to  commit  fornication.  15  So 
hast  thou  also  them  that  hold  the 
doctrine  of  the  Nicolaitanes,  which 
thing  I  hate.  16  Repent;  or  else 
1  will  come  unto  thee  quickly,  and 
will  fight  against  them  with  the 
sword  of  my  month.  17  He  that 
hath  an  ear,  let  him  hear  what  the 
Spirit  saith  unto  the  churches  ;  To 
him  that  overcometh  will  I  give  to 
eat  of  the  hidden  manna,  and  will 
give  him  a  white  stone,  and  in  the 
stone  a  new  name  written,  which  no 
man  knoweth  saving  he  that  receiv- 
eth  it. 

In  these  verses  is  contained  the  third  epis- 
tle, which  St.  John  by  direction  had  wrote 
and  sent  to  the  church  of  Pergamos,  in 
which  (as  in  the  former)  we  have,  1.  A 
description  of  Christ,  as  having  a  sharp 
two-edged  sword  in  his  month  ;  denoting 
the  word  of  God,  and  that  piercing  power 
which  accompanies  it  to  conquer  the  lusts 
and  corruptions  of  men.  As  also,  2.  A 
commendation  of  what  was  good  and  ex- 
celling in  that  church,  I  know  thy  works; 
that  is,  with  a  knowledge  of  intelligence 
and  observation,  as  also  with  a  knowledge 
of  approbation  and  acceptation.  I  know 
thee  to  be  good  in  bad  places,  and  in  the 
worst  of  times,  though  thou  dwcllest  where 
Satan's  seat  is,  that  is,  where  Satan  bears 
sway  by  idolatry  and  persecution  :  yet  dost 
thou  holdfast  my  naim\  that  is,  the  doc- 
trine of  the  gospel  preached  in  my  name, 
and  by  which  I  am  made  known  to  the 
world  as  a  man  is  by  his  nama  ;  and  hast 
vol  denied  my  faith,  but  openly  professed 
it  in  a  time  of  persecution,  even  then  when 
blood  and  slaughter  attended  tiie  professors 
and  profession  of  it,  namely,  when  Antipas 
was  slain,  (who  probably  was  a  bishop,  or 
some  minister  in  Pergamos,  of  extraordinary 
piety  ;  for  upon  such  the  storm  of  persecu- 
tion generally  falls ;)  who  died    a  faithful 


witness  to  the  truth   of  my  gospel ;  even 
then  and  there,  I  say,  hadst  thou  the  cou- 
rage to  profess  my  name,  and  bear  witness 
to  the  truth.     Mark  here.  What  an  honour- 
able mention  Christ  makes  of  tiie  services 
and  sufTenngs  of  his  people ;  nothing  we 
either  do  or  suffer  for  Christ,  but  it  is  re- 
corded, and   shall   be  remembered  to  our 
commendation  and  honour  in  this  life,  and 
to  our  consolation  and   happiness  in   the 
next.     Yet  note  farther.  The  holy  imparti- 
ality of  our  blessed  Lord;  at  the  same  time 
when  he  commends  this  church  for  what 
was  commendable  and   praise-worthy,  he 
reproves    her    for  what    was   faulty    and 
blame-worthy  :  ver.  14.  But  I  have  a  few 
things  against   thee,   because  thou    hast 
them  that  hold  the  doctrine  of  Balaam, 
and  the  Nicolaitans  :  that  is,  the  doctrine 
of  the  impure  Gnostics,  who  teach  men  now 
to  eat  thmgs  offered  to  idols,  and  to  com- 
mit fornication,  even  as  Balaam  of  old  di- 
rected Balak  to  ensnare  the  Israelites,  by 
committing  fornication  with  the  Moabitish 
women,  and  to  eat  of  what  they  sacrificed 
unto  idols  then.     Here  observe.  That  it  was 
not  the  being  of  those  heretics  and  heresies 
among  them  that  Christ  blames  them  for, 
but  the  tolerating  of  these  in  their  commu- 
nion,  who  made   light  both   of  adultery 
and  idolatry.     They  ought  to  have  executed 
church    discipline    upon    them,   and    de- 
nounced the  church  censures  against  them, 
as  had  been  done  by  the  church  ofEphesus 
before  them,  that  Christ  might  have  said  of 
them,  as  he  did   of  those,   ver.  G.    Thou 
/latest  the  deeds  of  the  Nicolaitans,  which 
I  also  hate.      Observe  next.  The  counsel 
which  Christ  gives  this  church.  Repent  ; 
that  is,  be  humbled  for  this  thy  connivance 
at  and  tolerating  of  this  wicked  sect  and 
damnable  doctrine,  and  amend,  or  verily  I 
will  come  quickly  upon  thee  and  them  in 
a  way   of  judgment  ;    and  fight   against 
them    with    a   two-edged   sword,  that  is, 
with  my  holy  word,  convince,  wound,  and 
condemn  them,  &c.     The  want  of  zeal  and 
severity  against  sin  and  incorrigible  sinners, 
is  very  displeasing  to  Christ,  and  provokes 
him  to  anger  greatly.     Observe  lastly.  The 
conclusion  and  close  of  this  epistolary  letter, 
which  is  partly  exhortatory,  7/e  that  hath 
ears,  let  him  hear,  and  with  his  mind  pon- 
der and  consider  what  the  Spirit  saith,  by 
way  of    counsel  and    caution,  unto    the 
churches  ;  and  partly  consolatory,  To  him 
that  overcometh  will  I  give,  Sfc.     Mark, 
he  doth  not  say,  to  every  one  that  fighteth  ; 
no,  not  to  every   one  that  conqucreth  in 


812 


REVELATION. 


Chap.  U. 


one,  two,  or  more  particular  acts  of  resist- 
ance ;  but  to  him  that  perseveringly  con- 
quers, and  finally  overcomes  both  tempter 
and  temptations,  both  persecutors  and  per- 
secutions, both  false  teachers  and  false  doc- 
trines, to  them  will  I  give  the  hidden  man- 
jia,  laid  up,  not  in  the  earthly  tabernacle, 
but  the  heavenly  sanctuary ;  by  which 
understand  Christ  himself,  and  the  joys  and 
consolations  of  the  Holy  Spirit,  which  are 
hidden  from  the  world,  and  the  peculiar 
portion  of  such  as  sincerely  believe  in  him, 
and  cheerfully  suifer  for  him.  It  is  added, 
I  will  give  him  a  -white  stone,  and  in  the 
stone  a  new  name  ;  that  is,  absolution  and 
pardon  of  sin,  together  with  the  privilege  of 
adoption  ;  it  being  a  custom  anciently,  to 
give  a  white  stone  in  token  of  absolution, 
and  a  black,  stone  as  a  sign  of  condemnation, 
on  which  stones  were  written  the  names  of 
the  innocent  and  guilty  ;  accordingly  this 
new  name  signifies  God's  pardoned  and 
adopted  ones ;  the  sweetness  and  comfort  of 
which  privilege  no  man  knows,  but  he  that 


they  repent  of  their  deeds.  23  And 
1  will  kill  her  children  with  death  ; 
and  all  the  churches  shall  know  that 
I  am  he  which  searcheth  the  reins 
and  hearts  ;  and  I  will  give  unto 
every  one  of  you  according  to  your 
works. 

The  next  epistle  is  directed  by  Christ,  and 
written  by  St.  John,  to  the  church  of  Thy- 
atira ;  in  which  epistle  observe,  1.  The 
name  given  to  Christ,  he  is  styled  the  Son 
of  God;  that  is,  by  eternal  generation, 
being  the  only-begotten  of  the  Father,  as 
well  as  begotten  of  the  Father  only  ;  and 
partaker  of  the  Father's  essence,  as  well  as 
of  his  likeness :  he  is  here  called  the  Son  of 
God,  as  being  a  distinct  person  from  the 
Father;  yet  is  he  the  ^rst  and  the  last, 
which  denotes  his  eternity  ;  and  who  is, 
and  who  was,  and  is  to  come,  the  Almighty, 
which  are  essential  attributes  of  the  godhead. 
Observe,  2.  The  description  here  given  of 
Christ,  His  eyes  like JIaming  fire,  and  his 


it:  the  happiness  of  God's   j-^,^f.  i^j.^  hunting  brass:  dmoWug  thereby 


sons  both  here  and  hereafter  cannot  be  e.x 
pressed  ;  only  they  that  are  so,  know  what 
It  is  to  be  so  :  and  whereas  Christ  says,  I  will 
give  the  hidden  manna,  I  will  give  the 
white  stone,  and  the  new  name,  to  them 
that  overcome ;  surely  it  affords  a  good  ar- 
gument to  convince  and  prove  his  divinity  ; 
who  but  a  God  can  pardon  sin,  and  sanc- 
tify and  save  sinners  ? 

18  And  unto  the  angel  of  the 
chnrcli  in  Thyatira,  write ;  These 
things  saith  the  Son  of  God,  who 
hath  his  eyes  like  unto  a  flame  of 
fire,  and  his  feet  ai-e  like  fine  brass  ; 
19  I  know  thy  works,  and  charity, 
and  service,  and  faith,  and  thy  pati- 
ence, and  thy  works  ;  and  the  last  to 
be  more  than  the  first.  20  Not- 
withstanding I  have  a  few  things 
against  tliee,  because  thou  sufl'erest 
that  woman  Jezebel,  which  calleth 
herself  a  prophetess,  to  teach  and 
to  seduce  my  servants  to  commit 
fornication,  and  to  eat  things  sacri- 
ficed unto  idols.  21  And  1  gave 
her  space  to  repent  of  her  fornica- 
tion ;  and  she  repented  not.  22 
Behold,  I  will  cast  her  into  a  bed, 
and  them  tliat  commit  adultery  with 
her   into   great    tribulation,    excejit 


his  piercing  and  discerning  sight  to  see  and 
observe  his  enemies,  his  fiery  indignation, 
and  fierce  wrath,  ready  to  take  hold  of 
them,  and  his  irresistible  power  and  strength 
to  vanquish  and  tread  them  under  his  feet. 
Observe,  3.  The  great  and  special  commen- 
dation which  Christ  gives  to  this  church: 
greatly  she  is  commended  for  her  charity  to 
christians  in  distress;  for  her  service  in 
ministering  to  them,  and  in  comforting  of 
them  ;  for  her  faith  and  constant  adherence 
to  the  profession  of  Christianity  ;  and  for 
her  patience  under  persecutions  for  the  gos- 
pel's sake;  but  her  special  and  peculiar  com- 
mendation was  this,  that  her  last  works 
were  Jiiore  than  her  first ;  that  is,  her  last 
works  were  better,  did  exceed  and  excel  the 
first.  Ephesus  was  best  at  first,  and  worst 
at  last  ;  butThyatira's  last  works  were  best. 
It  is  a  blessed  thing  when  christians  grow 
in  goodness,  increase  in  faith  and  holiness, 
when  their  last  days  are  their  best  days ; 
their  last  works,  and  their  last  fruit,  their 
best,  their  fairest  fruit.  Observe,  4.  The  re- 
prehension follows  the  commendation  ;  as 
good  as  Thyatira  was,  she  needed  to  be 
better.  She  was  remiss  and  negligent  in 
her  duty  of  reproving,  censuring,  excom- 
municating vile  seducers,  the  Gnostics  and 
Nicolaitans,  the  disciples  of  Simon  Magus, 
and  his  lewd  Helena,  as  some  think  ;  com- 
pared to  Jezebel,  because  she  enticed  Ahab 
to  worship  Baal,  as  this  woman,  (whoso- 
ever she  was,)  calling  herself  a  prophetess. 


Chap.  n. 


REVELATION. 


GI3 


and  leaching  the  lawfulness  of  fornication, 
and  eaiinp;  things  offered  to  idols.  Some 
observe,  That  there  was  scarce  any  heresy 
broached,  but  it  had  some  woman  or  other 
for  the  prfipugafor  and  promoter  of  it,  who 
took  upon  them  the  name  ot  prophetesses. 
Simon  Magus  had  his  Helena ;  Montanus 
had  his  Priscilla  and  Maximilla;  Carpocra- 
tes  his  Marcel! ina.  Concerning  this  person 
it  IS  attirmed,  that  God  crave  her  space  to 
repent,  but  site  repented  not.  Learn  thence, 
That  great  is  the  sin,  folly,  and  danger,  of 
deferring  and  putting  otfthe  duty  of  repent- 
ance, when  God  gives  time  and  space  suffi- 
cient to  perform  it.  1.  Great  is  the  sin,  be- 
cause it  is  a  mocking  of  God's  patience, 
and  undervaluing  of  his  service,  a  contempt 
of  his  authority,  a  presuming  on  his  good- 
ness, a  defiance  of  his  displeasure.  2.  Great 
is  the  folly,  as  well  as  the  sin  of  it,  because 
we  put  it  otf  to  the  most  improper  and  un- 
fitting season,  and  because  we  hereby  make 
the  work  more  hard  and  difficult,  in  what 
season  soever  we  set  about  it ;  and  '  the 
longer  we  delay  our  repentance,  the  more 
work  shall  we  make  for  repentance.  3.  As 
great  is  the  danger  as  either  the  sin  or  folly, 
because  it  puts  a  person  upon  a  mighty 
hazard  ;  he  runs  a  desperate  venture,  not 
knowing  whether  he  shall  live  an  hour 
longer ;  and  because  we  forfeit  by  our  de- 
lays that  special  grace,  without  the  assistance 
whereof  we  can  never  repent.  Observe,  5. 
How  severely  God  threatens  Jezebel  here, 
and  in  her  all  sinners,  to  whom  he  gives 
space  for  repentance,  but  it  is  not  improved 
for  that  end  :  I  will  cast  her  into  a  bed  of 
tribulation  and  torment,  instead  of  her  bed 
of  lust  and  uncleanness,  unless  she  repent. 
Behold  here  how  great  and  immeasurable 
the  patience  of  God  is  towards  the  greatest, 
the  vilest,  and  the  worst  of  sinners ;  they 
have  space  for  repentance,  they  have  invi- 
tations to  repent,  they  have  judgments 
threatened  to  prevent  their  final  impenitence: 
hut  if  they  prove  incorrigible  and  unreclaim- 
able,  nothing  is  to  be  expected  bu!  approach- 
ing ruin  :  I  will  kill  her  children  u-ith 
death  ;  that  is,  such  as  are  seduced  by  her 
suffer  with  her,  if  judgments  threatened  be 
not  by  repentance  prevented.  Observe 
lastly.  The  end  and  design  of  Christ  in  bring- 
ing upon  vile  sinners  these  exemplary  pu- 
nishments, namely,  to  declare  his  omnisci- 
ency,  power,  and  justice:  All  the  churches 
shall  hnoiv  that  I  am  he  that  searcheth 
the  reins  and  hearts:  that  is,  all  the 
churches  in  and  about  Thyatira,  says  Christ, 
shall  know  that  I  not  onlv  observe  outward 


acts,  but  take  notice  of  the  secret  counsels, 
motions,  and  designs,  of  men's  hearts,  and 
will  judgeevery  man  according  to  his  works : 
a  full  and  clear  text  to  prove  the  divinity  of 
Christ :  he  that  searcheth  men's  hearts,  and 
renders  to  all  men  according  to  their  works, 
is  God ;  but  Christ  doth  both,  and  there- 
fore is  essentially  and  truly  God. 

24  But  unto  you  I  say,  and  unto 
the  rest  in  Thyatira,  (as  many  as 
have  not  this  doctrine,  and  which 
have  not  known  the  depths  of  Satan, 
as  they  speak  ;)  I  will  })ut  upon  you 
none  other  burden.  '25  But  tiiat 
which  ye  have  already,  hold  fast 
till  I  come.  26  And  he  that  over- 
cometh,  and  keepeth  my  works  unto 
tlie  end,  to  him  will  I  o;ive  power 
over  the  nations:  27  And  he  shall 
rule  them  with  a  rod  of  iron  ;  as  the 
vessels  of  a  potter  shall  they  be  bro- 
ken to  shivers  ;  even  as  I  received  of 
my  Father.  28  And  1  will  give  him 
the  mornin{;-star.  29  He  that  hath 
an  ear,  let  him  hear  what  the  Spirit 
saith  unto  the  churches. 

Here  Christ  returns  to  his  counsel  and 
charge  given  to  the  church  at  Thyatira, 
Uitto7/ou  I  say  :  that  is,  to  you  the  angel, 
the  governors  and  pastors,  and  to  all  the 
members  of  the  church  ;  I  say  unto  you  all, 
who  have  not  owned  nor  entertained  these 
doctrines  of  the  Gnostics,  who  proudly  call 
their  filthy  opinions  protound  mysteries  and 
depths  of  knowledge,  though  they  are  in- 
deed the  depths  of  Satan,  his  policies  and 
devices:  as  if  Christ  had  said,  "These  vile 
seduct'rs  call  their  opinions  depths,  and  so 
Ihcy  are,  but  depths  of  Satan  ;  that  is,  such 
depths  as  Satan  has  brought  out  of  hell ;  they 
are  the  whisperings  and  hissings  of  the  old 
serpent,  not  the  inspirations  of  the  holy  God; 
to  you,  I  say,  that  I  will  not  oppose  or  put 
upon  you  any  new  doctrine,  but  charge 
you  to  hold  fast  the  old,  that  apostolic  doc- 
trine which  you  have  received  ;  persevere 
therein  till  I  come  to  relieve  you,  and  to 
release  you  from  your  persecutions,  which 
will  soon  be  at  an  end  :  Hold  fast  till  I 
co7ne."  Observe  farther.  How  our  Saviour 
concludes  this  epistle  to  the  church  of  Thy- 
atira, as  he  did  the  former,  with  a  consolatory 
promise  to  such  as  overcome  temptations, 
persecutions,  all  and  all  manner  of  oppo- 
sition in  their  ciiristian  conversation,  and 


814 


REVELATION. 


Chap.  III. 


faithfully  persevere  in  well-doing  to  the  end  ; 
to  him,  says  Christ,  will  I  give  poxuer  over 
the  nations  ;  that  is,  power  with  me,  and 
in  subordination  to  me,  to  judge  the  world, 
wicked  angels,  and  wicked  men,  at  the  great 
day  ;  then  shall  you  rule  them  with  a  rod 
of  iron,  and  dash  them  to  shivers  like  a 
potters  vessel,  even  as  I  have  received 
of  my  Father.  As  if  Christ  had  said,  "I 
have  received  power,  as  Mediator,  from  my 
Father,  etfectually  to  subdue  and  conquer 
all  mine  and  your  enemies,  and  1  will  make 
you  partakers  of  it  in  some  measure ;  you 
shall  exercise  an  irresistible  power  over  them 
by  consenting  to,  by  approving  and  ap- 
plauding of,  thatrighteous  judgment  which 
I  shall  denounce  against  them,  and  execute 
and  inflict  upon  them."  Learn,  That  be- 
lievers shall  sit  as  assessors  with  Christ  in 
judgment,  and  approve  the  equity  of  his 
proceedings,  against  the  finally  impenitent 
then,  though  never  so  near  and  dear  unto 
them  now.  Observe  lastly.  The  full  and 
final  reward  which  Christ  promises  to  him 
that  finally  persevereth  and  manfully  over- 
cometh,  I  will  give  him  the  ?norning  star  ; 
that  is,  myself  and  Spirit  to  comfort  him, 
and  the  light  of  glory  to  shine  upon  him  to 
all  eternity.  Note,  Christ  is  called  a  star, 
because  he  enlightens  all  with  the  light  of 
natural  knowledge,  and  his  church  with  di- 
vine illumination  ;  and  the  morning-star, 
perad  venture  with  respect  to  his  incarnation, 
because  as  that  rises  not  at  the  beginning  of 
the  night,  or  at  the  middle  of  it,  but  towards 
morning  ;  so  Christ  came  not  in  the  begin- 
ning or  middle  of  the  dark  time  under  the 
law,  but  in  the  last  age  of  the  world,  in 
which  he  has  shined  forth  to  the  joy  and 
comfort  of  all  nations. 

CHAP.  III. 

A  ND  unto  the  angel  of  the  church 
"^  in  Sardis  write  :  These  things 
saith  he  that  hath  the  Seven  Spirits 
of  God,  and  the  seven  stars  ;  I  know 
thy  works,  that  thou  hast  a  name 
that  thou  livest,  and  art  dead.  2  Be 
watchful,  and  strengthen  the  things 
whifch  remain,  that  are  ready  to  die  : 
for  I  have  not  found  thy  works  per- 
fect before  God.  3  Remember 
therefore  how  thou  hast  received 
and  heard  ;  and  hold  fast,  and  re- 
pent. If  therefore  thou  shalt  not 
walch    I  will  come  on  thee  as  a  thief, 


and  thou  shalt  not  know  what  hour 
I  will  come  upon  thee. 

This  chapter  begins  the  fifth  epistle, 
which  Christ  wrote  and  directed  to  the 
church  at  Sardis.  In  which  observe,  1. 
The  glorious  description  given  of  our  Lord 
Jesus  Christ,  namely,  that  he  has  the  seven 
Spirits  of  God,  and  the  seven  stars;  that 
is,  according  to  some,  he  hath  the  Holy 
Spirit  of  God  proceeding  from  him  as  from 
the  Father :  and  because  he  had  power  to 
send  the  Holy  Ghost,  together  with  the 
Father,  he  is  therefore  said  to  have  the  seven 
spirits  of  God  ;  so  the  Holy  Ghost  is  called, 
because  of  the  perfection  and  variety  of  his 
gifts  and  graces,  influences  and  operations. 
Others  by  the  seven  Spirits  understand  cre- 
ated angels  ;  and  the  seven  Spirits  being 
joined  with  seven  Stars,  intimate  according 
to  these,  that  Christ  is  the  Lord  of  angels 
and  ministers,  he  upholds  his  ministers,  and 
has  angels  always  at  hand  to  defend  his 
membei-s.  Observe,  2.  This  church's  par- 
tial opinion  of  herself;  in  her  own  and 
others'  esteem,  she  was  alive  ;  thou  hast  a 
repute  for  an  excellent  church,  thy  profes- 
sion causes  many  to  think  and  speak  well 
of  thee  :  Thou  hast  a  name  that  thou 
livest.  Observe,  3.  Christ's  impartial 
judgment  concerning  her,  as  one  that  knew 
her  better  than  either  others  did,  or  herself 
could  know  her :  thou  sayest  thou  art  thus 
and  thus,  alive  and  lively  ;  but,  alas !  thou 
art  no  belter  than  dead,  thou  art  dead  or 
dying,  thyself  and  others  are  deceived  con- 
cerning thee.  Learn  hence,  1.  That  it  is 
possible  for  a  professing  people  to  be  alive 
in  their  own  and  others'  esteem,  and  yet  to 
be  dead  or  dying  in  God's  account ;  at  the 
same  time  that  they  make  a  splendid  and 
glorious  profession  of  religion,  they  may  be 
under  the  reign  and  power  of  hypocrisy. 
Learn  hence,  2.  That  no  religious  pretences, 
no  fair  shows,  can  possibly  hide  a  person's 
or  a  people's  hypocrisy  from  God's  eye : 
thou  sayest  that  thou  art  thus,  but  I  know 
thee  better  than  others  do,  or  thou  canst 
know  thyself ;  thou  hast  a  name  to  live,  but 
thou  art  dead.  Observe,  4.  The  cotnisel 
given  by  Christ  to  this  languid  and  languish- 
ing church.  1.  To  be  watchful  ;  to  shake 
off'  her  drowsiness  and  formality  ;  no  refor- 
mation can  be  expected,  if  due  consider- 
ation, watchfulness,  and  care,  be  not  exer- 
cised. 2.  To  strengthen  the  things  that  are 
ready  to  die  ;  that  is,  blow  up  every  spark 
of  grace  which  lodges  under  the  ashes  of 
much  corruption,  and  keep  it  from  going 


Chap.  HI. 


REVELATION. 


815 


quite  out.  Spirituals  are  to  be  succoured 
and  strengthened,  if  once  they  grow  lan- 
guishing and  dying,  lest  they  grow  quite 
dead.  3.  To  remember  what  thuy  had  re- 
ceived and  heard  from  Christ's  apostles  and 
ministers :  lo  /told  fast  the  trullis  received, 
and  to  rcptiit  of  what  is  evil,  and  to  reform 
what  has  been  done  amiss ;  intimating,  that 
it  is  the  duty  of  christians  to  remember  those 
truths  which  they  have  heard  and  received, 
and  also  lo  hold  fast  what  they  liave  heard 
and  received  ;  and  that  renewed  repentance 
is  the  duly  of  christians,  as  well  as  initial 
repentance.  Observe,  3.  The  complaint 
which  Christ  brings  in  against  the  church 
of  Sardi?,  /  /lave  not  found  thi/  works  per- 
fect before  God  ;  not  full,  says  the  original, 
that  is,  not  filled  up  with  that  sincerity  and 
zeal  which  God  requires :  a  man  may  be 
full  of  good  works,  and  yet  his  works  not 
be  full ;  a  man  may  be  full  of  prayer,  pray 
much,  pray  often,  and  yet  his  prayer  not 
full,  but  vain  and  empty  ;  sincerity  is  the 
fulness  or  filling  up  of  all  duties ;  it  is  not 
common  frailty,  but  the  want  of  sincerity 
and  soundness,  zeal  and  seriousness,  which 
Christ  complains  of.  Observe,  6.  The  dan- 
ger threatened  to  security  and  slothfulness. 
If  thou  shall  not  watch,  I  will  come  upon 
thee  as  a  thief;  that  is,  I  will  surprise  thee 
with  my  judgments  in  the  midst  of  thy  se- 
curity, as  a  thief  does  persons  when  they 
are  asleep,  and  least  expect  him  ;"  the  ex- 
pression plainly  intimates,  both  the  sudden- 
ness of  the  judgment,  and  the  severity  of 
the  judgment  threatened. 

4  Thou  hast  a  few  names  even  in 
Sardis  which  have  not  defiled  their 
garments  ;  and  they  siial!  walk  with 
me  in  white :  for  they  are  wortliy. 

Note  here.  That  though  the  greater  part 
in  Sardis  were  dead  or  dying,  that  is,  de- 
clining or  decaying,  yet  there  were  some 
that  kept  their  innocency,  and  preserved 
themselves  from  error  and  false  worship, 
from  erroneous  principles  and  debauched 
practices.  Note  farther.  That  these  few 
which  keep  themselves  pure  above  the  rest, 
are  not  commanded  to  separate  from  the  rest. 
Doctrines  crying  up  purity  to  the  prejudice 
of  unity  reject,  for  the  gospel  calls  for  unity 
as  well  as  for  purity.  Note  also.  The  re- 
ward promised  to  such  as  kept  themselves 
in  Sardis  pure  both  from  error  and  vice: 
Ther/  shall  walk  with  Christ  in  white, 
like  persons  of  dignity  and  honour,  like 
kings  and  conquerors,  who  of  old  wore 


white  garments ;  tiiey  shall  have  the  reward 
of  iheir  innocency  and  uprightness,  for  they 
are  worthy  of  it,  according  to  the  law  of 
grace,  which  j)romiselh  it  to  them :  they 
have  walked  worthily,  with  a  worthiness  of 
meelness,  not  with  a  worthiness  ol  merit ; 
they  are  therefore  meet  receivers,  thou-h 
not  meritorious  purchasers,  of  this  reward. 

5  He  that  ovcrcomelh,  the  same 
shall  be  clothed  in  white  raiment  ; 
and  I  will  not  blot  out  his  name  out 
of  the  book  of  life,  but  1  will  con- 
fess his  name  before  my  Father,  and 
before  his  angels. 

Observe,  Christ  doth  not  say,  he  that 
conflicteth,  but  he  that  vanquisheth ;  not 
he  that  conquereth  once  or  twice  in  the 
spiritual  comb.vt,  but  he  that  overcomes  at 
last  the  temptations  and  persecutions  from 
without,  the  lusts  and  corruptions  from  with- 
in :  he  shall  be  clothed  with  while  rai?ncnt, 
that  is,  with  robes  of  glory,  as  the  reward 
of  his  innocency  and  virtue,  and  as  a  mark 
of  dignity  and  honour:  and  faither,  /  will 
not  Slot  his  name  out  of  the  book  of  life; 
that  is,  they  shall  be  enrolled  in  it,  and  cer- 
tainly saved,  and  I  will  present  them  to  my 
Father,  yea,  I  will  publicly  own  them  and 
confess  them  before  God,  angels,  and  men. 
Lord  !  what  an  honour  is  this,  to  know  thy 
people  by  name,  and  to  call  them  by  name 
before  thy  throne,  and  there  publicly  to  ac- 
knowledge them,  and  proclaim  the  good 
done  by  them  !  O  let  it  be  our  care  to  get 
first  the  white  garment  of  grace  on  earth, 
and  then  we  shall  not  miss  of  the  white 
robes  of  glory  in  heaven. 

6  He  that  hath  an  car,  let  him 
hear  what  the  Spirit  saith  unto  the 
churches. 

These  words  are  the  same  exhortatory 
conclusion  which  we  find  added  by  Christ 
to  all  ihe  foregoing  epistles ;  and  plainly 
signify  thus  much,  that  all  persons  should 
look  upon  themselves  as  concerned  in  these 
several  messages  which  the  Spirit  of  Christ 
sends  unto  the  churches;  hence  it  is  so  oft 
repented  both  in  the  former  chapter  and  in 
this  chapter,  because  it  is  of  such  universal 
use,  and  so  nearly  concerns  us  all. 

7  And  to  the  angel  of  the  church 
in  Philadelphia  write  ;  These  things 
saith  he  that  is  holy,  he  that  is  true. 


81C 


REVELATION. 


Chap.  III. 


he  that  hath  the  key  of  David,  he 
that  openeth,  and  no  man  shuttcth  : 
and  shutteth,  and  no  man  openeth  : 

8  I  know  thy  works  :  behold,  I  have 
set  before  tlioe  an  open  door,  and 
no  man  can  shut  it  :  for  thou  hast  a 
little  strength,  and  hast  kept  my 
word,  and  hast  not  denied  my  name. 

9  Behold,  I  will  make  them  of  the 
synagogue  of  Satan,  which  say  they 
are  Jews,  and  are  not,  but  do  lie  ; 
behold,  I  will  make  them  to  come 
and  worship  before  thy  feet,  and  to 
know  that  I  have  loved  thee. 

Here  we  have  the  sixth  epistle  indited 
by  Christ,  written  and  sent  by  St.  Joiin  to 
the  church  of  Philadelphia,  which  name 
signifies  brolherly  love,  and  we  may  rea- 
sonably suppose  that  grace  of  love,  unity, 
and  concord,  was  eminently  found  with  and 
amongst  the  members  of  this  church,  and 
had  a  mighty  influence  upon  them  in  the 
practice  of  universal  godliness,  in  as  much 
as  we  find  not  this  church  blamed  by 
Christ  for  any  thing ;  not  that  she  was 
wholly  faultless,  and  altogether  unblam- 
able, but  being  free  from  those  gross  mis- 
carriages which  were  in  other  christians, 
and  abounding  with  love  to  Christ,  and 
one  towards  another.  Christ  graciously 
passes  by  and  overlooks  her  failings  and 
infirmities,  and  only  proclaims  her  virtues 
and  good  works.  Sincerity  and  love, 
though  they  do  not  blind  Christ's  eye,  that 
he  cannot  see  sin  in  his  people,  yet  it  causes 
him  to  look  upon  their  failings  with  a  piti- 
ful and  compassionate  eye.  This  Philadel- 
phia is  said  to  be  a  mean  city,  not  fiir  from 
Sardis;  yet  here  Christ  had  a  very  eminent 
cliurch,  not  faulted  for  any  thing  :  it  is  not 
the  grandeur,  but  graciousness,  of  a  people, 
that  renders  a  place  renowned.  In  this 
epistle  to  the  P^iiladelphians,  we  have  these 
particulars  observable,  1.  A  lofty  descrip- 
tion of  Christ,  by  whose  authority  it  was 
written  :  He  is  holy  and  true,  holy  in  him- 
self essentially,  holy  in  respect  to  us  com- 
municatively, the  author,  approver,  and  dis- 
penser of  all  holiness ;  and  true,  that  is, 
a  lover  and  approver  of  truth.  This  title 
assures  the  church  of  the  truth  of  all  his 
predictions,  promises,  and  threatenings ; 
these  two  titles,  hob/  and  true,  are  gene- 
rally ascribed  to  God  in  the  Old  Testament ; 
these  Christ,  in  the  New  Testament,  olten 
attributes  to  himself,  which  he  had   never 


done  had  he  not  been  truly  and  really  God. 
The  other  part  of  the  description  of  Christ 
follows.  That  hath  the  key  of  David,  that 
is,  of  the  church,  of  which  David  was  a 
type  :  by  the  key  power  is  denoted  ; 
Clirisf,  as  Mediator,  has  an  absolute  power 
over  the  church,  being  lord  and  head  of  it, 
and  has  committed  a  ministerial  power  of 
the  keys  to  the  governors  and  pastors  of  it; 
and  liaving  this  key  of  the  church  in  his 
own  hand,  by  virtue  of  it  he  opens,  and 
none  can  shut ;  and  shutteth  and  none  can 
open  :  that  is,  he  can  open,  when  he  will, 
the  door  of  success  to  his  faithful  minis- 
ters, by  opening  the  hearts  of  his  people 
through  the  power  of  converting  grace,  and 
no  man  can  shut  that  door  which  Christ  will 
thus  open  ;  and  again,  when  he  shuts  the 
finally  impenitent  out  of  the  church  and  out 
of  heaven,  no  man  can  open  and  bring 
them  in  against  his  will  :  He  openeth,  and 
vonc  can  shut:  he  shutteth,  and  none 
can  open.  Observe,  2.  The  special  favour 
which  Christ  indulged  to  this  church, 
namely,  the  favour  of  success  in  her  gos- 
pel-administrations :  Behold,  I  have  set 
before  thee  an  open  door.  Under  the  me- 
taphor of  an  open  door,  the  success  and 
progress  of  the  gospel,  in  the  preaching 
and  dispensation  of  it,  is  shadowed  forth  ; 
it  is  a  special  favour  from  God  when  he 
opens  a  door  of  advantage  to  us  to  do 
good,  the  least  good,  either  by  convinc- 
ing and  converting  sinners,  or  by  edifying, 
strengthening,  and  comforting  saints,  and 
when  God  is  pleased  to  open  such  door, 
none  shall  shut  it.  Observe,  .3.  The  com- 
mendation given  by  Christ  of  this  church, 
Thou  hast  a  little  strength,  a  little  spi- 
ritual inward  strength,  and  but  few  external 
and  outward  helps  and  advantages ;  i/et 
hast  thou  kept  my  -word,  my  doctrine  of 
faith,  and  my  precepts  for  holy  walking, 
these  hast  thou  kept  pure  ;  and  hast  not 
denied  my  name,  but  adhered  constantly 
to  the  profession  of  me  and  my  gospel, 
notwithstanding  all  the  temptations  thou 
Iiast  met  with,  by  sufferings  and  reproaches. 
Note  here.  How  Christ  took  notice  of  that 
little  measure  of  strength  which  this  church 
had,  and  accepted  it  :  weak  grace,  if  sin- 
cere, shall  always  find  acceptance  with 
Christ ;  thou  hast  a  little  strength,  and  hast 
kept  my  word.  Observe,  4.  The  gracious 
promise  made  by  Christ  unto  this  church, 
that  her  enemies  should  submit  themselves 
unto  her,  and  worship  before  her  feet  : 
Behold,  says  Christ,  J  will  make  them  of 
the  synagogue  of  Satan,    which    falsely 


Chap.  III.  REVRLATION. 

call  themselves  Jews;  I  will  make  Ihom, 
namely,  l)y  the  power  of  my  grace,  to  come 
and  uors/i/p  bdova  thy  feet ;  they  shall  re- 
verence thee,  and  pay  a  civil  respect  to 
thee,  and  shall  know  that  I  have  loved 
thee.  Learn  hence,  That  the  submission 
which  the  enemies  of  the  church  shall  be 
forced  to  make  unto  her,  by  the  power 
of  Christ,  is  great  and  wonderful. 

10  Because  tliou  hast  kept  tlie 
word  of  my  patience,  I  also  will  keep 
thee  from  the  hour  of  temptation, 
which  shall  come  upon  all  the  world, 
to  try  them  that  dwell  u|)on  the 
earth.  11  Behold,  I  come  quickly  : 
liold  that  fast  which  thou  hast,  that 
no  man  lake  thy  crown.  12  Him 
tliat  overcometh  will  I  rcake  a  pillar 
ill  tlie  temple  of  my  God  ;  and  he 
shall  go  no  more  out :  and  I  will 
write  upon  him  the  name  of  my 
God,  and  the  name  of  the  city  of 
my  God,  which  is  New  Jerusalem, 
which  conieth  down  out  of  heaven 
from  my  God  ;  and  /  will  write 
upon  him  my  new  name.  13  He 
that  hath  an  ear,  let  him  hear  what 
the  Spirit  saith  unto  the  churches. 

Still  our  blessed  Saviour  proceeds  witii 
promises  and  encouragements  to  this  church. 
Because  thou  hast  kept  the  word  of  my 
patience.  Here  note.  That  the  doctrine  of 
the  gospel  is  called  the  word  of  Christ's 
patience,  partly  because  it  teaches  patience 
in  persecuting  times,  and  partly  because  it  is 
a  doctrine  which  cannot  firmly  be  adhered 
to  without  patience,  Thou  hast  kept  the 
■word  of  my  patience.  To  keep  this  word 
of  Christ's  patience,  implies  not  only  the 
keeping  his  doctrine  pure  and  uncorrupted 
from  error,  but  also  the  observing  and  piac- 
tising  all  the  duties  of  a  good  life.  And 
note,  The  reward  promised  to  this  church 
for  the  performing  of  this  duty.  Because 
thou  hast  kept — I  will  keep  thee  ;  Christ 
will  not  be  behind-hand  in  rewarding  our 
obedience,  no,  not  in  this  hie  :  I  will  (here) 
keep  thee  from  the  hour  of  temptation, 
which  shall  come  upon  all  the  world. 
Here  note,  1.  That  a  time  of  affliction, 
much  more  of  persecution,  is  a  time  of 
temptation,  because  an  afflicted  and  perse- 
cuted state  hath  many  circumstances  attend- 
ing it,  by  which  all  are  tried  and  some  en- 
snared.    Note,  2.  That  a  lime  of  trial  and 

VOL.  n. 


817 


temptation  will  come,  most  certainly  come, 
sooner  or  later,  upon  all  persons  that  dwell 
upon  the  earth,  upon  sinners  as  well  as 
saints,  upon  hypocrites  as  well  as  sincere 
christians  ;  which  trials  will  infallibly  dis- 
cover the  faith  and  constancy  of  the  one, 
the  corruption  and  apostasy  of  the  other  : 
Because  thou  hast  kept  the  word  of  my 
patience,  I  will  also  kivp  thee  from  the 
hour  ofte7nptatioii. 

11  Behold,  Iconic  quickly  :  hold 
that  fast  which  thou  hast,  that  no 
man  take  thy  crown. 

Observe  here,  notwithstanding  this 
chuich's  constancy,  yet  Christ  exhorts  her 
to  stedfastness.  Hold  fast ;  the  steadiest 
and  most  stedfast  christians  have  need  to  be 
often  cautioned  and  counselled  against  back- 
sliding. Observe  also.  The  encouragements 
which  Christ  gives  his  church  to  hold  fast 
her  innocency,  fidelity,  and  patience  ;  the 
first  is  drawn  from  the  shortness  of  her  suf- 
fi  rings,  by  reason  of  Christ's  sudden  coming. 
Behold,  I  come  quickly,  that  is,  to  deliver 
my  faithful  people,  and  to  destroy  their 
enemies  ;  the  second  is  drawn  from  the 
hazard  which  they  run  of  losing  the  crown, 
for  want  of  an  unfainting  perseverance. 
Holdfast,  that  no  man  take  thy  croxon. 
Where  note,  That  only  the  persevering 
christian  shall  be  crowned,  and  that  each 
persevering  christian  shall  have  his  own 
crown  :  there  are  probably  ditferences  of 
reward  in  heaven,  as  well  as  degrees  of 
misery  in  hell ;  for  quality  the  glory  will  be 
the  same,  they  shall  shine  as  ilie  sun  ;  for 
degree  it  will  likely  be  differing,  as  much 
as  one  star  differs  from  another  in  glory  : 
Ijct  no  man  take  thy  crown. 

12  Him  that  overcometh  will  I 
make  a  pillar  in  the  temple  of  my 
God,  4-c. 

In  this  verse  Christ  promises  a  threefold 
reward  to  them  that  finally  overcome  all  the 
temptations  and  trials  of  this  life.  1.  They 
shall  be  pillars  in  God's  temple,  that  is, 
honourable  and  glorious  members  of  the 
triumphant  glorified  church,  and  shall  have 
a  fixed  happiness  therein  ;  possibly  the 
Holy  Ghost  here  alludes  to  the  pillars  in 
Solomon's  temple,  which  were  very  beau- 
tiful. 2.  They  shall  go  no  more  out  : 
the  pillars  in  Solomon's  porch  were  re- 
moved and  carried  away  by  the  Chaldeans, 
but  these  pillars  shall  be  perpetual,  their 
3  G 


818 


REVFXATION. 


Chap.  Ifl. 


glorious  state  shall  be  a  fixed,  unchangeable 
state;  when  all  the  pillars  of  the  earth  shall 
tremble,  these  pillars  in  the  temple  of  hea- 
ven shall  remain  immoveable  to  eternal 
ages.  3.  As  in  pillars  erected  by  men  their 
names  were  written  and  engraved  ;  in  like 
iPiaaner  does  Christ  here  promise  the  in- 
scription of  a  threefold  name  upon  these 
pillars,  the  name  of  God,  the  name  of  the 
ci/t/  of  God,  and  his  nexv  name.  T/ie  iia?ne 
of  God  signifies  the  person  to  be  an  adopt- 
ed ciiild  of  God  :  ike  name  of  the  citt/  of 
God,  declares  such  a  person  to  be  a  citizen 
of  the  New  Jerusalem,  which  is  said  to  come 
down  out  of  heaven  ;  that  is,  the  knowledge 
of  it  comes  down  to  us  from  God,  else  we 
had  never  known  it,  nor  could  ever  have 
conceived  of  it :  and  Christ's  new  name,  is 
that  of  the  glorious  Redeemer,  and  signi- 
fies him  ihat  overcometh  shall  be  honoured 
as  one  of  Christ's  redeemed  ones;  the  whole 
name  put  together,  to  wit,  the  name  of  God, 
the  nanieof  Ihe  city  of  God,  and  the  new 
name,  signifies  an  adopted  son  of  God,  and 
heir  of  the  new  Jerusalem,  and  a.  living 
member  of  Christ  the  glorified  Redeemer : 
thus  shall  it  be  done  to  them  whom  Christ 
delighteih  to  lionour :  in  the  New  Jeru- 
salem above  shall  they  spend  an  eternity  in 
the  rapturous  and  ravishing  admiration  of 
that  love  which  Father,  Son,  and  Holy 
Spirit,  bestowed  upon  them,  in  making 
them  first  the  adopted  and  now  the  glorified 
sons  of  God. 

13  He  that  hath  an  ear,  let  him 
hear  what  the  Spirit  suith  unto  the 
churches. 

This  is  again  the  close  and  conclusion  of 
this,  as  it  was  before  of  all  the  epistles,  in 
which  Christ  calls  upon  all  persons  to  hear  and 
consider  what  he  saith  by  his  Spirit  to  this 
church,  and  to  lay  it  deeply  to  heart  for 
their  instruction  and  admonition.  The 
council  which  is  given  by  Christ  to  one 
particular  church,  he  requires  and  expects 
should  be  applied  to  all,  and  improved  by 
all. 

14  And  unto  the  angel  of  the 
churcii  of  the  Laodiceans  write ; 
These  things  saith  the  Amen,  the 
faithful  and  true  Witness,  the  begin- 
ning of  the  creation  of  God  :  15  I 
know  thy  works,  that  thou  art  neither 
cold  nor  hot ;  I  would  thou  wertcoid 
or  hot.  IG  So  then,  because  thou  art 


lukewarm,  and  neither  cold  nor  hot, 
I  will  spue  thee  out  of  my  mouth. 

This  epistle  to  the  Laodiceans  is  the 
seventh  and  last  epistle  which  Christ  com- 
manded St.  John  at  this  time  to  write  ; 
most  of  the  churches  were  found  faulty  be- 
fore, but  none  like  this  here.  Formality 
and  hypocrisy,  coldness  and  indifTerency, 
in  religion,  had  so  far  prevailed  in  this 
church,  that  we  find  nothing  commended 
in  them,  nothing  good  spoken  of  them,  and 
none  of  them  exempted  from  the  general 
charge  brought  in  against  them  for  that 
lukewarmness  and  hypocrisy.  In  this  epis- 
tle now  before  us.  Observe,  1.  A  description 
of  Christ  in  his  deservedly  glorious  titles: 
thus  saith  the  Amen,  the  faithful  and  true 
Witness,  that  is,  he  that  is  verity  and  truth 
itself,  both  in  his  promises  and  his  threat- 
enings,  %vho  is  holy,  and  cannot  lie;  right- 
eous, and  cannot  deceive  ;  wise,  and  can 
never  be  deceived  ;  therefore  Christ  takes 
upon  him  this  name  here  of  the  f^iitiiful  and 
true  Witness,  to  awaken  these  diowsy  hy- 
pocrites, to  see  and  consider  that  he  knows 
their  state  and  condition,  and  will  testify 
and  witness  against  them.  There  is  no  such 
effectual  remedy  against  hypocrisy,  luke- 
warmness, and  indifference  in  the  matters 
of  religion,  as  a  firm  belief  of  Christ's  om- 
nisciency  and  veracity.  The  other  title 
given  to  Christ,  is  the  beginning  of  the 
creation  of  God;  that  is,  the  beginner  of 
the  creation  of  God,  the  original  and  first 
cause,  by  which  all  the  creatures  of  God 
had  their  beginning.  Christ  is  not  only 
principium  principatum,  but  principium 
principians  ;  not  the  passive  beginning,  or 
he  that  first  created,  but  the  active  beginning, 
or  he  by  whom  the  creation  was  begun,  both 
the  old  and  new  creation.  Now  Christ 
takes  upon  him  this  title,  to  encouiage  the 
Laodiceans  to  come  unto  him,  (according 
to  (he  invitation,  given  v,  18.)  to  recover 
them  from  their  formality,  seeing  he  is  omni- 
potent, and  can  give  a  being  and  beginning 
to  grace  in  the  new  creation,  as  he  did  to 
nature  in  the  old  and  first  creation.  Ob- 
serve, 2.  The  reproof  here  given  to  this 
church  of  Laodicea,  T  know  thou  art  nei- 
ther hot  no  cold :  thou  art  not  for  open 
heresy  or  infidelity,  but  likest  well  a  profes- 
sion of  Christianity  ;  you  receive  the  gos- 
pel, and  so  are  not  quite  cold,  but  you  want 
zeal  to  suffer  any  thing  for  it,  and  so  are 
not  at  all  hot ;  I  see  nothing  in  thee  but  a 
lukewarm  inditferency,  for  which  I  disown 
thee,  nay,  disdain  thee.     Learn  hence,  1. 


CUap.  III. 


REVELATION. 


819 


Tliat  Christ  loathes  lukewarm  persons,  wiio 
profess  cluistianitv  with  reserves  for  worldly 
safety.  These  Laodiceans  were  neither  eiie 
mies  to  Christ,  nor  true  friends,  but  served 
God  and  gain,  Christ  and  the  world,  by 
turns,  as  occasion  served.  Learn,  2.  That 
though  God  abominates  lukewarmness  and 
want  of  zeal,  yet  he  will  not  disown  those 
who  have  any  spark  of  true  zeal,  though 
defective  and  culpably  remiss ;  he  will  not 
quench  smoking  fiax,  but  blow  it  up 
into  a  holy  flame ;  but  all  that  have  not  so 
much  zeal  as  to  prefer  Christ  before  the 
world,  shall  be  accounted  his  enemies,  and 
disowned  by  him. 

17  Because  thou  sayest,  I  am  rich, 
and  increased  with  goods,  and  have 
need  of  nothing;  and  knowest  not 
that  thou  art  wretched,  and  misera- 
ble, and  poor,  and  blind,  and  naked  : 
18  I  counsel  thee  to  buy  of  me  gold 
tried  in  the  fire,  that  thou  mayest  be 
ricli  ;  and  white  raiment,  that  thuu 
mayest  be  clotlied,  and  that  the 
shame  of  thy  nakedness  do  not  ap- 
pear ;  and  anoint  thine  eyes  with 
eye-salve,  that  thou  mayest  see. 

Observe  here,  1.  This  church's  partial 
opinion  of  herself,  her  vanity  and  vain-glo- 
rious ostentation,  accompanied  with  self- 
esteem :  she  said  she  had  need  of  nothing. 
Observe,  2.  That  this  boasting  and  vain- 
glorious ostentation  did  very  probably 
spring  from,  and  was  occasioned  by,  this 
church's  worldly  prosperity :  thou  sai/esf, 
I  am  rich,  and  increased  in  goods.  We 
are  apt  to  mistake  the  warm  sun  for  God's 
blessing,  and  to  apprehend  when  we  are 
great  that  we  are  gracious  ;  and  because  rich 
in  goods,  conclude  ourselves  rich  in  grace : 
but,  alas !  God  lifts  up  the  light  of  his  com- 
mon providence  upon  thousands  whom  he 
does  not  lilt  up  the  light  of  his  reconciled 
counft-nance  upon.  Observe,  3.  Christ's 
impartial  judgment  concerning  this  church 
of  Laodicea,  Thou  sat/est  thou  art.  rich, 
end  needest  nothing :  but  I  say,  thou  art 
•wretched,  and  miserable,  and  poor,  and 
blind,  and  naked.  Behold  here.  How 
some  have  little  or  no  grace,  who  yet  con- 
ceit they  have  much  grace;  as  some  reckon 
their  temporal,  so  there  are  others  that  value 
their  spiritual,  estate,  at  many  thousands  be- 
yond what  it  really  is,  and  when  upon  a 
just  balance  of  account  they  are  worth 
nothing.      Ah,   miserable   souls !     empty 


and  guilty,  poor  and  pennyless  in  spirituals, 
wantmg  every  thing,  but  especially  a  sight 
and  sense  of  their  poverty  and  wants.  Ob- 
serve, 4.  The  counsel  given  by  Christ  to  this 
church,  very  suitable  to  her  condition  : 
Wiial  pinches  more  than  poverty  ?  here  is 
gold  to  enrich  us.  What  shames  us  more 
tlian  nakedness  ?  here  is  a  promise  of  rai- 
ment to  clothe  and  cover  us.  What  afflicts 
and  grieves  us  more  than  blindness  ?  here 
is  eye-salve  to  anoint  us.  But  observe 
the  order  of  (he  words,  1.  Christ  says  not, 
I  command  thee,  but  I  counsel  thee.  O 
infinite  condescension  !  the  Lord  Jesus  does 
not  always  command  like  a  king,  but  some- 
times counsels  like  a  friend  ;  he  counsels  us 
by  his  Spirit,  he  counsels  us  by  his  ministers, 
he  counsels  us  by  our  own  consciences.  2. 
Christ's  counsel  is  to  buy  ;  that  is,  earnestly 
to  desire,  and  sincerely  to  endeavour,  the 
procuring  such  spiritual  blessingsas  we  want : 
we  buy  with  our  prayers,  our  tears,  our  en- 
deavours. 3.  The  blessings  offered,  tried 
gold,  that  will  bear  the  touchstone,  that 
faith  and  holmess  which  will  give  thee  bold- 
ness in  judgment.  White  raiment,  or  the 
merits  of  the  Mediator,  which  covers  our 
shame  and  nakedness  out  of  the  sight  of 
God.  And  eye-salve,  or  the  grace  of  spi- 
ritual illumination,  whereby  we  see  the  want 
and  worth  of  these  spiritual  blessings. 

19  As  many  as  I  U)ve,  I  rebuke 
and  chasten  :  be  zealous  therefore, 
and  repent. 

Here  Christ  lets  the  Laodiceans  under- 
stand,  that  although  he  had  been  sharp 
with  them,  in  reproving  them  for  their  for- 
mality and  lukewarmness,  yet  it  was  upon 
a  mercilul  design  towards  them,  it  proceeded 
from  a  principle  of  love  in  him ;  for  as  tnanij 
as  I  love,  says  Christ,  I  rebuke  and  chas- 
ten. Christ  does  not,  therefore,  love  his 
children  because  he  corrects  them  ;  but  he 
therefore  corrects  them  because  he  loves 
them.  Name  the  favourite  whom  God 
loved  too  well  to  strike ;  nay,  commonly 
there  goes  the  severest  exercises,  where  there 
has  been  the  greatest  love.  Let  not  then 
God's  chastenings  of  us  abate  our  love  to 
him  ;  necessity  compels  God  to  correct ; 
nothing  is  done  by  rods  but  what  could 
not  be  effected  without  them  :  Be  zealous 
therefore,  and  repent.  As  if  Christ  had 
said,  O  Laodicea!  lay  aside  thy  lukewarm 
indifferency,  and  be  fervent  in  my  service, 
repent,  and'  amend  your  ways,  if  you  would 
escape  your  cnastening  and  rebukes,  for  I 
had  much  rather  give  you  the  kisses  of  my 
3  G  2 


820 


REVFXATION. 


Chap.  IV. 


lips  than  tlie  blows  of  my  hand  ;  if  then 
you  love  not  correction,  prevent  it  by  zeal 
and  relormation, 

20  Behold,  I  stand  at  the  door, 
and  knock :  if  any  man  hear  my 
voice,  and  open  the  door,  I  will 
come  in  to  him,  and  will  sup  with 
him,  and  he  with  nie. 

These  words  are  very  expressive  of  the 
tender  love  and  gracious  condescension  of 
Clirist  towards  poor  sinners;  full  of  heavenly 
rhetoric,  to  win  and  gain  their  hearts  unto 
himself.  Here  observe,  That  man's  heart  is 
Christ's  door,  that  this  door  of  the  heart  is 
naturally  shut,  yea,  locked  and  barred 
against  Christ  by  ignorance  and  infidelity  ; 
that,  notwithstanding  this,  Christ  knocks 
graciously  at  the  door  of  men's  hearts  by 
his  word,  by  his  rod,  by  his  Spirit :  knock- 
ing is  a  vehement  motion,  a  reiterated  mo- 
tion, we  knock  again  and  again  ;  a  gradual 
motion,  first  more  gently,  then  loudly  ;  and 
it  is  a  finite  motion,  men  will  not  always 
continue  knocking,  but  if  none  answer,  they 
turn  their  backs  and  go  their  way.  All  the 
knocks  of  Christ  will  cease  and  end,  his 
Spirit  will  not  always  strive.  Farther  ob- 
serve, Christ  doth  not  only  knock,  but 
stands  knocking ;  it  denotes  the  assi- 
,  duity  of  Christ  in  waiting  upon  sinners, 
and  his  patience  in  knocking ;  standing  is 
a  waiting  posture,  it  denotes  an  earnest  de- 
sire and  patient  expectation.  Observe, 
Tliough  Christ  knocks  at  the  door  of  man's 
heart,  he  dolh  not  break  it  open,  he  doth 
not  offer  violence  to  men's  wills,  and  save 
them  against  their  wills  ;  but  the  Holy  Spi- 
rit inclines  them  to  hear  Christ's  voice,  and 
enables  them  to  open  the  door  to  him,  caus- 
ing them  to  approve  of  and  consent  to  the 
offer  and  call  of  Christ.  Observe,  That 
the  door  is  no  sooner  open,  but  Christ  comes 
in,  and  sups  with  the  sinner :  his  coming 
in  denotes  our  union  to  him  ;  his  supping, 
our  communion  witii  him,  imperfect  on 
earth,  complete  in  heaven  ;  there  is  a  mu- 
tual, sweet,  and  intimate  communion  be- 
tween Christ  and  believers  here  on  earth  ; 
there  will  be  a  perfect,  complete,  and  un- 
interrupted communion  with  him  in  hea- 
ven, when  they  shall  ever  be  with  the 
Lord. 

21  To  him  that  overcometh  will 
I  grant  to  sit  with  me  in  my  throne, 
«!ven  as  I  also  overcame,  and  am  set 
down  with  mv  Father  in  his  throne. 


Here  our  Saviour  concludes  this  epistle, 
as  he  did  the  former,  with  a  promise  to  the 
persevering  christian.  To  him  that  ovtr- 
conu'ih,  namely,  all  the  trials  and  tempta- 
tions of  this  life,  and  keeps  his  faith,  love, 
and  obedience,  entire  to  the  end,  I  uill 
grant,  not  in  a  way  of  merit,  but  of  free 
gift  and  grace,  to  sit  down  -with  mc  in  my 
throne,  namely,  to  partake  of  the  same 
power,  and  glory,  and  kingdom,  that  I  as 
Mediator  do  now  partake  of.  Where  ob- 
serve, Christ  here  distinguishes  between  his 
own  throne  and  his  Father's;  the  former 
seems  to  be  his  mediatorial,  the  latter  his 
essential,  throne;  and  he  plainly  tells  us, 
that  as  he  obtained  his  glory  by  overcoming 
Satan  and  the  world,  so  must  we ;  To  him 
that  overcometh  will  I  grant — even  as  T 
also  overcame :  the  way  to  heaven  for 
Christ  and  all  his  members  is  the  same;  as 
he  conquered  and  finally  overcame  on  earth 
before  he  was  crowned  in  heaven,  so  must 
they. 

22  He  that  hath  an  ear,  let  him 
hear  what  the  Spirit  saith  unto  the 
churches. 

Thus  Christ  shuts  up  this,  as  he  did  all 
the  preceding  epistles  before,  with  a  repeat- 
ed exhortation  to  all  christians  to  the  end 
of  the  world,  to  hear,  read,  attend  unto,  and 
observe,  all  the  cautions  and  warnings,  all 
the  reproofs  and  counsels,  all  the  promises 
and  threatenings,  contained  in  this  and 
the  other  epistles,  as  matters  that  do  greatly 
concern  all  christians  to  understand  and 
know,  Let  him  that  hath  an  ear,  hear. 

CHAP.  IV. 

la  tlie  foregoing  cViapter  we  had  St.  John's  first  vi- 
sion from  Christ  relating  to  the  state  and  con- 
dition of  tlie  seven  churches  of  Asia;  in  this  he 
has  a  farther  vision  of  the  glorious  aud  incompre- 
hensible majesty  of  God  in  heaven,  wherein  were 
represented  to  his  intellectual  eye  and  sight  God's 
celestial  throne,  his  sitting  upon  his  throne,  his 
heavenly  attendants,  his  awful  presence,  his  dis- 
played glory  and  unspeakable  praises,  as  iu  tlie 
sequel  of  this  chapter  is  declared. 

^FTER  this,  I  looked,  and,  be- 
hold, a  door  was  opened  in  hea- 
ven ;  and  the  first  voice  which  I 
heard  jvas  as  it  were  of  a  trumpet 
talking  with  me  ;  which  said,  Come 
up  hither,  and  I  will  show  thee 
things  which  must  be  hereafter. 

As  if  St.  John  had  said.  After  my  first 
vision  was  over,  being  desirous  fartl>er  to 
understand  and  know  the  mind  of  God,  I 


Cl»ap.  IV. 


REVELATION. 


8-21 


looked  upwards  to  lieaven,  from  whence 
divine  revelations  come,  and  it  was  repre- 
sented to  me  as  if  a  door  were  opened  into 
the  third  heavens ;  and  I  apprehended, 
that  I  heard  that  former  voice,  which  spake 
to  me  in  the  first  chapter,  now  speaking  to 
me  again,  namely,  the  voice  of  Christ, 
sounding  like  a  trumpet  in  my  ear,  and  say- 
ing. Come  tip  hitlier,  and  I  will  show 
t/iee,oT  give  thee  a  clear  representation  of, 
things  that  shall  be  hireaj'tcr.  Where 
note,  1.  That  such  a  soul  as  has  tasted 
the  sweetness  of  communion  with  Christ, 
does  long  for  the  farther  and  fuller  enjoy- 
ment of  him.  Jfter  this  I  looked  :  it 
was  a  gracious  vision  he  had  of  Christ  in 
the  first  chapter,  but  it  did  only  wiiet  his 
desires  after  more  communion  with  him, 
and  clearer  manifestations  from  him.  Note, 
2.  That  the  knowledge  which  advances  and 
improves  a  man's  understanding  on  earth, 
comes  all  from  heaven  thiltier  we  must 
look  up,  and  from  thence  seek,  if  we  will 
know  the  things  of  God:  I  looked,  and 
behold,  a  door  was  opened  in  heaven. 

2  And  immediately  I  was  in  the 
Spirit;  and,  behold,  a  throne  was 
set  in  heaven,  and  one  sat  on  the 
throne.  3  And  lie  that  sat  was  to 
look  upon  like  a  jasper  and  a  sar- 
dine stone  :  and  there  was  a  rainbow 
round  about  the  throne,  in  sight  like 
unto  an  emerald. 

I  was  in  the  Spirit ;  that  is,  in  an 
ecstasy,  in  a  trance,  in  a  rapture  of  delight 
and  joy,  ravished  in  spirit.  Tliis  vision 
was  represented  to  his  mind  more  lively 
than  any  corporeal  objects  could  be  to  his 
outward  senses,  which  were  now  all  bound 
up.  Observe  here,  1.  The  vision  itself,  a 
throne  set  in  heaven  ;  St.  John's  mind 
was  not  taken  up  with  earthly  matters: 
worldly  crowns  and  sceptres  were  now  poor 
things  in  his  esteem,  and  will  be  so  in  the 
estimation  of  all  others  who  have  a  prospect 
of  a  throne  in  heaven,  as  our  apostle  had. 
Observe,  2.  The  person  whom  he  saw  sit- 
ting upon  his  throne  :  God  the  Father  in 
royal  majesty,  whose  power  and  glory  was 
represented  by  the  similitude  of  precious 
stones,  particularly  by  the  jasper  and  sar- 
dine stone ;  which  stone,  say  some,  being 
of  a  red  and  fiery  colour,  represented  how 
terrible  God  is  in  judgment,  clothed  with 
omnipotent  power  and  inflexible  justice ; 
but  to  allay  the  terror  of  this  vision,  St. 


Jolin  saw  a  rainbow  round  about  the 
throne,  in  sight  like  unto  an  emerald; 
this  was  very  comforting,  for  the  rainbow 
was  of  old  a  token  of  God's  covenant.  Gen. 
ix.  that  he  would  never  more  drown  the 
world  by  water;  here  it  denotes  the  cove- 
nant of  grace,  whereby  the  church  is  se- 
cured from  the  deluge  of  God's  wrath  by 
the  blood  of  a  mediator :  and  mark,  this 
rainbow  was  round  about  the  throne ;  let 
God  look  which  way  he  will,  here  is  that 
which  reminds  him  of  his  covenant  and 
promise;  and  the  colour  of  this  rainbow 
was  like  an  emerald,  that  is,  of  a  most 
pleasant  and  delightful  greenness  ;  signify- 
ing. That  Almighty  God,  in  nundfulness 
of  his  covenant,  lakes  unspeakable  delight 
and  pleasure  in  the  exercise  of  mercy  to- 
wards bis  children,  even  then  when  he  ap- 
pears clothed  with  terror,  to  judge  and  sen- 
tence an  impenitent  world.  Blessed  be 
God,  that  he  that  sitteth  upon  the  throne 
of  judgment  has  a  rainbow  about  him, 
giving  full  assurance,  that  for  his  covenant- 
sake,  the  floods  of  his  wrath  shall  not  over- 
whelm his  children,  when  his  enemies  are 
swept  away  with  the  deluge  of  destruction. 

4  And  round  about  the  throne 
were  four  and  twenty  seats  :  and 
u|)on  the  seats  I  saw  four  and  twen- 
ty elders  sitting:,  clothed  in  white 
raiment  ;  and  they  bad  on  their 
heads  crowns  of  gold. 

St.  John  having  described  Almighty 
God  as  sitting  upon  his  throne  in  the  former 
verse,  here  he  declares  whom  he  saw  about 
the  throne  as  assessors  with  him,  namely. 
Four  and  twenty  elders  ;  by  which  some 
understand  the  patriarchs  and  apostles,  as 
representatives  of  the  Jewish  and  christian 
church ;  others  understand  hereby  the 
whole  body  of  private  christians,  a  certain  . 
number  being  put  for  an  uncertain,  who 
are  represented,  1.  As  round  the  throne, 
to  denote  their  nearness  unto  God,  and 
their  communion  with  him.  2.  As  silting, 
to  signify  their  state  of  rest  and  ease,  and 
to  denote  their  settled  and  secure  condition 
of  happiness  which  they  now  enjoy.  3. 
As  clothed  in  white  raiment,  to  represent 
their  priestly  dignity,  that  they  were  all 
priests  unto  God  ;  as  also  their  celestial 
purity  and  glorv.  4.  As  having  on  their 
heads  crowns  of  gold  ;  this  kingly  dignity 
implying,  that  as  kings  they  do  and  shall 
reign  with  Christ  for  ever  and  ever,  who 
having  loved  them  and  washed  them  from 


022 


REVELATION. 


Chap.  IV. 


tlieir  sins  in  /lis  blood,  has  made  i/iem 
kings  and  priests  unto  God.  5.  They  are 
called  ciders,  to  signify  Iheir  great  wisdom 
and  experience  ;  such  as  with  patriarchs 
and  apostles  have  done  the  greatest  services 
to  God  on  earth,  shall  share  with  him  in 
the  highest  dignity  and  honour  in  heaven, 
sitting  nearer  the  throne  than  others  :  St. 
John  saw  the  elders  not  only  near  the 
throne,  but  sitting  round  about  it. 

5  And  out  of  the  throne  proceed- 
ed lightnin^fs  and  thunderiiip;s  and 
voices  :  and  there  were  seven  lamps 
of  fire  burning  before  the  throne, 
which  are  the  seven  Spirits  of  God. 

By  the  throne  God  is  represented  as  a 
judge:  by  the  t/iunderings,  and  light- 
nings, and  voices,  is  represented  the  terri- 
bleness  of  God  in  judging  sinners.  As  the 
law  was  delivered  upon  mount  Sinai  in 
lightning  and  thunder,  so  will  there  be  the 
same,  nay,  far  greater  dread  and  terror, 
when  God  comes  to  judge  and  plead  with 
sinners  for  their  wilful  and  repeated  trans- 
gressions of  that  law.  By  the  seven  lamps 
of  fire  burning  before  the  throne,  some 
understand  the  Holy  Spirit  of  God  in  its 
manifold  gifts  and  graces  j  enlightening, 
quickening,  warming,  comforting  the 
church  of  God  ;  others  understand  the 
holy  angels,  who  are  continually  waiting 
upon  this  judge,  and  attending  of  this  ju- 
dicature, who  are  as  his  eyes  and  feet,  that 
is,  his  ready  instruments  to  execute  his 
pleasure.  God,  in  the  judgment  of  the 
great  day,  will  be  attended  by  his  saints  as 
assessors,  by  his  angels  as  assistants. 

6  And  before  the  throne  there 
was  a  sea  of  glass,  like  unto  crys- 
tal :— 

By  this  sea  of  glass  there  seems  to  be  an 
allusion  to  that  large  vessel  of  water  in  the 
temple  called  the  brazen  sea,  in  which 
Aaron  and  his  sons  did  wash  themselves  be- 
fore they  administered  in  holy  things  ;  sig- 
nifying that  purity  which  is  required  in  all 
the  worshippers,  but  especially  in  all  the 
ministers  of  God  :  and  because  the  use  of 
this  sea,  in  the  stemple,  is  made  good  in 
Christ,  ithe  laver  of  his  blood  rnight  be 
signified  by  this  sea  of  glass  here  represent- 
ed, which  is  compared  to  crystal  ;  denoting 
the  spotless  innocency  of  his  person  and  suf- 
ferings, and  the  purity  and  clearness  of  his 
justified  members.     Others,  by  this  sea  of 


glass,  will  have  the  world  rep  ented  to  St. 
John's  visionary  view  ;  the  world  (say 
they)  is  compared  to  a  sea  for  its  insta- 
bility, tempestuousness,  and  uncertain  mo- 
tion ;  to  a  sea  of  glass,  for  its  slipperiness, 
and  for  its  brittleness  :  glass  yields  no  good 
footing  to  any  that  stand  upon  it,  nor  does 
the  woild  to  any  that  stay  themselves  upon 
it ;  and  to  a  sea  of  glass  like  crystal,  be- 
cause of  the  clearness  and  transparency  of 
it  to  God  ;  he  sees  quite  through  it,  all  the 
counselsand  actions  of  men  being  naked  and 
open  before  God  and  the  throne.  It  fol- 
lows, 

— And  in  the  midst  of  the  throne, 
and  round  about  the  throne,  were 
four  beasts,  full  of  eyes  before  and 
behind.  7  And  the  first  beast  was 
like  a  lion,  and  the  second  beast  like 
a  calf,  and  the  third  beast  had  a 
face  as  a  man,  and  the  fourth  beast 
was  like  a  flying  eagle.  8  And  the 
four  beasts  had  each  of  them  six 
vi'ings  about  Jdm  ;  and  they  were 
full  of  eyes  within  :  and  they  rest 
not  day  and  night,  saying,  Holy, 
holy,  holy,  Lord  God  Almighty, 
which  was,  and  is,  and  is  to  come. 

By  the  four  beasts  here  understand  the 
four  evangelists  in  special,  and  all  gospel 
ministers  in  general,  who  went  forth  to 
preach  the  word  in  all  the  quarters  of  the 
world  :  and  here  we  have  a  most  stately 
emblem  of  true  gospel  ministers  ;  they  have 
the  courage  of  the  lion,  the  strength  of  the 
ox,  the  loftiness  of  the  eagle,  the  face,  that 
is,  the  prudence  and  discretion,  of  a  man. 
Farther,  they  are  described  as  full  of  eyes  ; 
they  have  eyes  looking  before  them  to  God 
for  direction,  looking  behind  them  to  the 
flocks  they  lead,  and  within  them  to  their 
own  hearts.  They  have  also  six  wings  ; 
with  two  they  cover  their  faces,  manifest- 
ing their  deep  reverence  of  God,  with  "two 
they  cover  their  feet,  manifesting  the  hum- 
ble sense  of  their  infirmities,  and  with  two 
they  fly  with  cheerful  expedition  to  the 
service  of  God.  -  Observe  next,  what  was 
represented  to  St.  John,  as  the  perpetual 
employment  and  work  of  heaven  ;  namely, 
incessantly  to  admire,  love,  and  praise,  the 
holiness  of  God,  which  is  the  excellency 
of  all  his  other  excellences.  Thei/  rest 
not  day  and  night,  saying.  Holy,  holy^ 
holy.  Lord  God  Almighty.  Learn  hence, 
That  the  celebrating  of  ihe  praises  of  the 


aiap.  IV. 


REVELATION. 


most  high  anJ  lioly  God,  is  the  incessant 
work  of  glorified  saints  and  angels  in  hea- 
ven, and  a  very  great  part  of  the  work  and 
duly  of  the  faithful  ministers  of  God  here 
on  "eaith.  Again  learn,  2.  From  this  ex- 
ample, how  much  it  is  the  duty  of  the  minis- 
ters of  Christ  to  study  and  endeavour  to 
make  God  known  in  ail  his  glorious  attri- 
butes, particularly  in  his  holiness  and  his 
power;  as  also  in  his  eternity  and  simpli- 
city, as  he  is  the  same  yesterday,  to-day, 
and  forever,  without  variation  and  shadow 
of  changing. 

9  And  when  those  heasts  give 
gh)ry  and  honour  and  thanks  to 
him  that  sat  on  the  throne,  who  liveth 
lor  ever  and  ever,  10  The  four  and 
twenty  ekiers  fall  down  before  him 
that  sat  on  the  throne,  and  worship 
him  that  liveth  for  ever  and  ever, 
and  cast  their  crowns  before  the 
throne,  saying,  11  Thou  art  wor- 
tliy,  O  Lord,  to  receive  glory  and 
honour  and  power :  for  thou  hast 
created  all  things,  and  for  thy  plea- 
sure they  are  and  were  created. 

Observe  here,  L  How  St.  John  saw  both 
beasts  and  elders,  representing  ministers  and 
people,  unitedly  joining  together;  and 
witii  one  consent  sounding  forth  the  high 
praises  of  their  God;  intimating,  how  the 
whole  body  of  sincere  christians  ought 
heartily  to  join  with  their  faithful  ministers 
in  that  blessed  work  of  praising  and  wor- 
shipping the  eternal  God.  Ohserve,  2.  That 
as  a  fardier  act  of  homage  and  adoration, 
the  four  and  twenty  elders  cast  their  crow/is 
down  to  the  ground ;  not  in  a  way  of  con- 
tempt and  disdain,  as  if  they  slighted  the 
glory  conferred  upon  them  by  God,  but  in 
a  way  of  humble  gratitude;  attributing  their 
victory  and  reward  to  God,  and  not  to 
themselves,  and  acknowledging  that  what- 
ever honour  they  have,  they  have  it  from 
God's  hand,  and  are  willing,  very  willing 
and  ready  to  lay  it  down  at  God's  feet,  and 
to  divest  themselves  of  it,  that  they  may  put 
honour  upon  God  ;  professing  hereby,  that 
all  the  goodness  wrought  in  them,  or  done 
by  them,  does  proceed  from  God's  free  grace 
and  mercy,  and  thai  the  glory  of  it  is  en- 
tirely due  to  him.  Observe,  3.  The  hymn 
of  thanksgiving  itself,  which  was  jointiv 
sung  among  them,  Worthy  art  thou,  O 
Lord,  to  receive  gtorjt/,  and  honour,  and 
power.     As  if  they  had  said,  That  God  thou 


art,  uiito  whom  all  the  homage  and  adora- 
tion of  thy  creatures  are  justly  and  pecu- 
liarly due  ;  for  thou  hast  created  all  things 
by  thy  omnipotent  i)owcr,  and  for  thy  plea- 
sure and  the  manifestation  of  thy  glory, 
they  are  still  preserved  as  they  were  at  first 
created.  Where  remark,  That  every  mo- 
ment's preservation  is  virtually  a  new  cre- 
ation, and  that  the  same  omnipotent  pow- 
er is  necessary  every  moment  to  preserve  us, 
which  was  at  first  requisite  to  create  us. 
Tiitrefore  worthy  art  thou,  O  Lord,  to  re- 
ceive glory,  and  honour,  and  everlasting 
praises,  as  thou  art  He  who  givest  being 
to  all  creatures,  and  therefore  givest  it  them, 
that  they  might  love  and  laud,  magnify 
and  bless,  glorify  and  serve,  honour  and 
obey,  thee,  their  great  creator  and  gracious 
preserver.     Amen. 

CHAP.  V. 
A  ND  I  saw   in  the  right   hand   of 
him  that  sat   on   the  throne  a 
book  written  within  and  on  the  back 
side,  sealed  with  seven  seals. 

In  this  chapter  we  have  a  continuation 
of  the  vision  recorded  in  the  former  chap- 
ter ;  there  St.  John  saw  a  throne  set  in  hea- 
ven, and  a  person  sitting  upon  that  throne 
in  majesty  and  great  glory,  representing 
to  him  God  tlie  Father.  Here  he  beholds 
the  same  glorious  person  sitting  upon  the 
throne,  with  a  book  in  his  right  hand,  turit- 
ten  ivithin  and  on  the  back  side,  sealed 
■with  seven  seals.  Observe  here,  1.  What 
St.  John  saw,  namely,  a  doo/c,  by  which 
Mr.  Mcde  and  others  understand  a  roll,  con- 
taining God's  decrees  and  counsels,  his  pur- 
poses and  rtsnlutions,  concerning  the  future 
state  of  the  church,  as  they  were  to  be  ful- 
filled according  to  prophecy,  and  brought 
to  pass  in  several  ages  as  the  providence  of 
God  should  order  and  see  fit.  Observe,  2. 
The  person  in  whose  hand  this  book  of  the 
secret  counsels  of  God  was;  namely,  in 
God's  own  hand,  and  in  his  right  hand, 
thereby  denoting  his  authority  to  imparl 
and  communicate  the  knowledge  of  this 
sealed  book  to  whom  he  pleased,  and  also 
his  power  to  execute  his  purposes  and  coun- 
sels when  he  pleastd,  and  as  he  pleased. 
And  as  none  but  God  himself  can  declare 
who  God  is,  so  none  but  God  himself  can 
declare  what  God  does,  and  what  in  after- 
ages  he  will  do.  Observe,  3.  The  copious 
fulness  of  this  book  ;  it  was  written  within, 
and  on  the  Sack  side,  inside  and  outside 
filled  up,  so  that  there  vyas  no  room  left 


824 


REVELATION. 


Chap.  V. 


either  for  addition  or  alteration.  Observe, 
4.  It  was  a  sealed  book,  yea,  sealed  with 
seven  seals,  denoting  the  matters  that  are 
therein  contained  to  be  most  divine  and  ex- 
cellent, secret  and  mysterious,  certain  and 
unalterable,  and  the  knowledge  of  them  im- 
possible without  the  help  and  favour  of 
special  revelation. 

2  I  saw  a  strong  angel  proclaim- 
ing with  a  loud  voice.  Who  is  wor- 
thy to  open  the  book,  and  to  loose 
the  seals  thereof?  3  And  no  man 
in  heaven,  nor  in  earth,  neither  un- 
der the  earth,  was  able  to  open  the 
book,  neither  to  look  thereon.  4 
.^nd  I  wept  much,  because  no  man 
was  found  worthy  to  open  and  to 
read  the  book,  neither  to  look  there- 
on. 5  And  one  of  the  elders  saith 
unto  me,  Weep  not :  behold,  the 
Lion  of  the  tribe  of  Juda,  the  root 
of  David,  hath  prevailed  to  open 
the  book,  and  to  loose  the  seven 
seals  thereof. 

Observe,  1,  Here  is  a  proclamation  made 
by  an  extraordinary  angel,  like  an  herald  or 
officer,  inquiring  who  was  worthy,  either 
m  regard  oi  authority,  or  in  respect  of  abi- 
lity, to  open  this  book,  and  unloose  the 
seals,  that  is,  to  disclose  the  secret  counsels 
of  God,  and  to  make  them  known  unlo  the 
sons  of  men ;  implying,  that  every  angel 
in  heaven  is  not  worthy  or  meet  to  be  the 
expositor  of  God's  mind  and  mysteries  unto 
man.  Observe,  2.  The  great  silence  which 
there  was  in  heaven  upon  this  proclamation, 
amounting  to  an  absolute  and  preremptory 
denial,  that  not  any  one,  either  in  heaven 
or  earth,  or  under  the  earth  ;  not  any  angel 
in  heaven,  nor  any  saint  living  upon  earth; 
not  any  dead  saint  under  the  earth,  nor  any 
devil  or  infernal  spirit ;  was  either  worthy 
to  open  the  book,  or  able  to  foresee  or  fore- 
tell the  least  event  concerning  the  church, 
farther  than  revealed  to  them.  Learn  hence. 
That  neither  angels  nor  devils  do  understand 
the  mysterious  counsels  ff  God,  or  can  re- 
veal future  things  to  man,  any  farther  than 
as  God  is  pleased  to  reveal  the  same  unto 
them.  Observe,  3.  St.  John's  great  and 
bitter  lamentation,  because  no  person  was 
found  worthy  to  open  the  book,  and  re- 
veal unto  the  church  the  secret  counsels  of 
God  concerning  her,  I  -wept  much ;  fearing, 
no  doubt,  lest  the  church  of  God  should  be 


deprived  of  the  benefit  and  comfort  of  this 
revelation.  Such  as  are  the  true  members 
of  the  church  are  greatly  afflicted  with  all 
the  providential  dispensations  of  God  which 
do  befall  her ;  but  nothing  goes  so  near 
them,  as  to  have  the  mind  and  will  of  God 
hidden  and  concealed  from  her.  Observe, 
4.  A  seasonable  consolation  given  to  St. 
John  :  one  of  the  elders  that  were  about  the 
throne  said  to  him.  Weep  not,  for  care  is 
taken  for  the  opening  and  revealing  of  the 
book.  Christ,  who  is  called  the  Lion  of 
the  tribe  of  Judah,  the  Son  of  David,  as 
man,  and  the  root  of  David,  as  God,  is 
found  worthy,  in  regard  of  the  divinity  of 
his  person,  and  the  prevalency  of  his  me- 
rits, to  open  unto  the  church  all  the  mys- 
teries of  God,  which  are  meet  and  conve- 
nient for  her  to  understand  and  know. 
Quest.  Why  is  Christ  called  the  Lion  of 
the  tribe  of  Judah  ?  Answ.  In  allusion 
to  Jacob's  blessing,  Gen.  xlix.  where  Judah 
is  called  a  lion's  whelp,  denoting  the  dig- 
nity and  superiority  of  that  tribe  above  the 
rest.  Now  Christ  descended  of  this  tribe, 
and  is  called  a  lion,  in  regard  of  his  kingly 
power  and  strength,  in  regard  of  his  stout- 
ness and  courage,  in  regard  of  his  mildness 
and  clemency,  and  true  nobleness  of  spirit, 
to  them  that  submit  and  yield  unto  him,  and 
in  respect  of  his  vigilancyand  watchfulness 
over  his  church  ;  all  which  are  the  known 
properties  of  the  lion  ;  and  as  that  creature 
is  the  king  of  beasts,  so  is  Christ  King  of 
kings,  and  Lord  of  lords,  the  only  poten- 
tate ;  dominion  and  fear  are  with  him. 
Sluest.  But  how  could  Christ  be  called 
David's  roof,  when  we  know  that  David 
did  not  spring  from  him,  but  he  from  David, 
according  to  the  flesh  ?  Answ.  In  a  natural 
sense,  David  was  the  root  of  Christ ;  but  in 
a  spiritual  sense,  Christ  was  the  root  of  Da- 
vid. David,  as  man,  was  the  root  of  Christ : 
Christ,  as  Mediator  and  Godman,  was  the 
root  of  David.  Thus  he  was  both  David's 
lord,  and  David's  son,  Psal.  ex.  1. 

6  And  I  beheld,  and  lo,  in  the 
midst  of  the  throne,  and  of  the  four 
beasts,  and  in  the  midst  of  the  el- 
ders, stood  a  Lamb  as  it  had  been 
slain,  having  seven  horns,  and  seven 
eyes,  which  are  the  seven  Spirits  of 
God  sent  forth  into  all  the  earth. 
7  And  he  came  and  took  the  book  out 
of  the  right  hand  of  him  that  sat 
upon  the  throne.  8  And  when  lie 
had  taken  the  book,  the  four  beasts 


Cliap.  V. 


REVELATION. 


825 


and  four  and  twenty  elders  fell 
down  before  the  Lamb,  having  every 
one  of  them  harps,  and  jrolden  vials 
full  of  odours,  wliich  are  tlie  prayers 
of  saints.  J)  And  they  sung  a  new 
song,  saying,  Thou  art  worthy  to 
take  the  book,  and  to  open  the  seals 
thereof;  for  thou  wast  slain,  and 
hast  redeemed  us  to  God  by  thy 
blood,  out  of  every  kindred,  and 
tongue,  and  people,  and  nation  ;  10 
And  hast  made  us  unto  our  God 
kings  and  priests:  and  we  shall 
reign  on  the  earth. 

Observe  here,  1.  That  St.  John  had  a 
vision  of  Christ  in  the  former  verse,  under 
the  representation  of  a  iion  :  here  he  is  re- 
presented under  the  form  and  figure  of  a 
lamb,  as  wounded,  bloody,  sacrificed,  and 
slain :  as  bearing  upon  him  the  signs  and 
scars,  the  marks  and  tokens,  of  his  by-past 
death  :  his  appearing  as  a  lamb  slain,  de- 
noted his  death  ;  his  stand,  denoted  his  re- 
surrection. There  stood  a  hamb,  as  it  had 
been  slain,  it  is  added — having  seven 
horns,  the  strength  of  a  beast  lying  in  ils 
horns  ;  this  expression  of  seven  horns  de- 
notes that  omnipotent  power  which  Christ 
has  in  himself,  and  that  fulness  of  power 
wliich  he  does  exert  and  put  forth  on  all 
occasions  in  defence  of  his  church.  It  fol- 
lows, and  seven  ejjes,  which  are  the  seven 
Spirits  of  God :  these  represent  the  Holy 
Spirit  of  God  in  its  manifold  graces  given 
by  Christ  unto  the  church,  as  his  agent  and 
advocate  upon  earth ;  so  that  here  in  the 
text  and  context  are  all  the  three  Persons  in 
the  Holy  Trinity,  whose  divinity  we  believe, 
and  in  whom  we  trust ;  God  the  Father 
upon  the  throne,  with  a  book  in  his  hand  : 
Christ  the  Lamb  in  the  midst  of  the  throne, 
opening  the  book  ;  and  the  Seven  Spirits, 
or  Holy  Ghost,  distinct  from  the  two  for- 
mer. Observe,  2.  The  office,  which  Christ, 
as  Mediator  God-man,  performs ;  he  goes 
to  the  throne,  and  takes  the  book  out  of 
the  Father's  hand,  that  is,  he  received  pow- 
er from  God  to  open  the  book  of  mysteries, 
and  to  execute  them  :  Christ  sat  upon  the 
throne  as  God,  but  went  to  the  throne  for 
the  book,  as  God- man  ;  this  power  was  due 
unto  him  as  the  reward  of  his  sufferings. 
Observe,  3.  The  joyful  acclamations  ac- 
companied with  the  profoundest  adorations 
which  "'ere  deservedly  given  by  the  holy 
inhabitants  of  heaven  to  Jesus  Christ,  as 


the  only  person  worthy  to  take  the  book 
and  open  the  seals  :  They  fell  dotun  before 
the  hamb,  saying.  Thou  art  iuorthi/,for 
thou  ivasl  slain,  and  hast  redeemed  us. 
Note  here.  Divine  worship  given  to  Christ 
the  LamI),  which  proves  his  deity  ;  they 
sing  an  hymn  of  divine  praise  to  the  bless- 
ed Redeemer,  with  harps,  and  golden  ^ia's 
in  their  hands, — a  ticw  song ;  that  is,  a 
most  excellent  song,  setting  forth  the  bene- 
fits, and  extolling  the  praises  of  the  Lord 
the  Redeemer.  Observe,  4.  The  church's 
celebration  of  those  benefits  and  blessings, 
which  by  the  death  of  Christ  she  had  re- 
ceived, namely,  L  They  were  redeemed 
unto  God  out  of  every  kindred  and  tongue, 
people  and  nation  ;  which  shows  the  uni- 
versal extent  of  the  gospel  church  scattered 
over  the  face  of  the  whole  earth  in  and 
among  all  the  nations  of  the  world.  2. 
They  were  by  him  made  kings  and  priests 
unto  God,  to  reign  on  earth  ;  that  is,  spiri- 
tual kings  and  priests  unto  God,  to  reign  over 
sin,  Satan,  and  the  world,  trampling  their 
spiritual  enemies  under  their  feet,  not  expect- 
ing an  earthly  dominion. 

1 1  And  I  beheld,  and  I  heard  the 
voice  of  many  angels  round  about 
the  throne  and  the  beasts  and  the 
elders  :  and  the  number  of  them  was 
ten  thousand  times  ten  thousand, 
and  thousands  of  thousands ;  12 
Saying  with  a  loud  voice,  Worthy  is 
the  Lamb  that  was  slain  to  receive 
power,  and  riches,  and  wisdom,  and 
strength,  and  honour,  and  glory,  and 
blessing.  13  And  every  creature 
which  is  in  heaven,  and  on  the  earth, 
and  under  the  earth,  and  such  as 
are  in  the  sea,  and  all  that  are  in 
them,  heard  I  saying,  Blessing,  and 
honour,  and  glory,  and  power,  be 
unto  him  that  sitteth  upon  the 
throne,  and  unto  the  Lamb  for  ever 
and  ever.  14  And  the  four  beasts 
said,  Amen.  And  the  four  and 
twenty  elders  fell  down  and  wor- 
shipped him  that  liveth  for  ever  and 
ever. 

Observe  here,  1.  The  office  of  the  holy 
angels  in  heaven  declared ;  they  stand  round 
about  the  throne  of  God  continually,  as 
nobles  and  chief  ministers  of  state  attend 
upon  a  prince,  waiting  his  pleasure,  and 
expecting  his  commands,     Observe,  2  The 


826 


REVELATION. 


Chap.  VI. 


numberless  number  of  them.  Thousands  of 
thousands,  and  ttn  thousand  times  ten 
thousand;  andas  Almighty  God  is  attended 
by  an  innumerable  company  of  angels  in 
heaven,  so  do  the  holy  angels  stand  ready 
to  accompany  and  protect  his  people  here 
on  earth,  Psat.  xxxiv.  7.  Thei/  encamp 
round  about  them.  Observe,  3.  How 
readily  and  cheerfully  the  holy  angels  joined 
with  the  elders  in  blessing'  and  praising 
Christ  for  the  invaluable  fruits  and  benefits 
of  man's  redemption :  those  beneficent 
spirits  rejoice  in  our  happiness ;  they  joy 
at  the  conversion  of  a  sinner,  and  triumph 
at  the  glorification  of  a  saint.  Here  they 
are  said  to  sing  with  a  loud  voice,  to  show 
their  affection  and  zeal  in  the  work  of  bless- 
ing and  praising  God  for  Jesus  Christ,  who 
is  an  head  of  confirmation  to  them,  as  he 
was  an  head  of  redemption  unto  us.  Ob- 
serve, 4.  How  the  angels  give  the  same 
■worship,  pay  the  same  homage,  ascribe 
the  same  honour  to  Christ,  which  they  do 
to  God  the  Father  :  this  had  never  been 
given,  had  he  not  been  essentially  God  :  the 
angels  pronounce  and  proclaim  Jesus  Christ 
worthy  of  omnipotent  power;  and  that 
honour,  glory,  and  blessing,  do  appertain 
to  him  for  evermore.  Observe  lastly.  That 
not  only  all  the  angels,  but  all  the  creatures 
in  heaven,  in  earth,  under  the  earth,  and 
in  the  sea,  all  and  every  one  of  them,  do 
worship  Christ  with  religious  worship,  and 
pay  him  divine  honour ;  adore  him  that 
sits  on  the  throne,  and  the  Lamb,  for  ever 
and  ever :  that  is,  the  rational  part  of  the 
world,  to  wit,  angels  and  men,  actively  ; 
the  sensitive  part  of  the  world,  objectively  ; 
the  diabolical  part,  passively  :  Christ  ex- 
torts that  glory  from  them  by  their  torments, 
which  they  refuse  to  give  unto  him  by  con- 
fessions and  voluntary  acknowledgments. 
What  greater  argument  than  this  can  we 
desire  for  our  satisfaction,  that  Christ  is  truly 
and  essentially  God  ?  He  thinks  it  no  rob- 
bery to  be  equal  with  God,  to  share  with 
him  in  all  that  honour  and  homage,  in  all 
that  adoration  and  religious  worship,  which 
the  whole  creation  do  pay  to  Almighty 
God ;  for  thus  do  the  angels  and  elders 
above,  and  the  whole  church-militant  here 
below,  chant  forth  the  praises  of  the  Creator 
and  Redeemer,  saying, 

Blessing,  atid  glory,  and  renown. 

We  now  give  all  together. 
To  him  that  on  the  throne  sits  doxvn, 

And  to  the  Lamb  for  ever. 

Amen,  Hallelujah. 


CHAP.  VI. 


A  ND  I  saw  when  the  Lamb  opened 
one  of  the  seals;  and  I  lieard, 
as  it  were  the  noise  of  thunder,  one 
of  the  four  beasts,  saying,  Come  and 
see.  2  And  I  saw,  and  behold  a 
white  horse  ;  and  he  that  sat  on  him 
had  a  bow  ;  and  a  crown  was  given 
unto  him  :  and  he  went  forth  con- 
quering, and  to  conquer. 

The  former  chapter  acquainted  us  with 
Christ's  receiving  of  the  sealed  book  ;  this 
with  the  opening  of  it  seal  by  seal.  Christ 
reveals  unto  St.  John  the  deep  counsels  of 
God,  which  v/ere  hidden  and  secret :  the 
only-begotten  Son,  that  lay  in  the  bosom  of 
the  Father,  he  hath  revealed  them  ;  he  only 
received  authority,  and  he  only  was  endued 
with  ability  to  reveal  them.  Note,  1.  The 
preparation  made  for  St.  John's  vision  of 
the  seals ;  he  standing  afar  ofFwif h  profound 
reverence,  heard  a  voice  like  thunder  pro- 
ceeding out  of  the  mouth  of  one  of  the 
four  beasts,  who  performed  the  office  of  a 
public  crier,  saying.  Come  and  see.  It  is 
dangerous  searching  into  God's  secrets,  and 
prying  into  his  hidden  councils,  until  we 
iiave  a  call  and  commission,  a  command 
and  invitation,  from  God  himself  so  to  do  ; 
thus  had  St,  John  here  ;  one  said  unto  him, 
Co?ne  near,  and  see.  Note,  2.  The  vision 
itself,  I  beheld  a  white  horse,  and  he  that 
sat  on  him  had  a  bow  ;  and  a  crown,  &c. 
By  the  white  horse  is  generally  understood 
the  gospel,  so  called  in  regard  of  the  divinity 
and  spotless  purity  of  its  doctrine :  the  rider 
upon  this  horse  is  Christ,  who  rode  swiftly 
in  the  ministry  of  the  apostles,  and  other 
faithful  teachers  in  the  first  ages  of  Christi- 
anity ;  and  he  rode  with  a  bow  in  his  hand, 
and  a  crown  on  his  head  :  with  a  bow, 
that  is,  with  threatenings  and  terrors  de- 
nounced against  his  enemies  before  they 
were  inflicted  upon  them,  as  the  bow  is  first 
held  in  the  hand,  then  the  arrow  prepared 
upon  the  string,  and  at  last  shot  forth  :  and 
with  a  crown,  denoting  that  royal  state  of 
kingly  dignity  and  honour  to  which  Christ, 
the  Lamb  that  was  slain,  was  novc  exalted  ; 
and  thus  he  rode  on  conquering  and  to 
conquer,  until  he  had  consummated  hia 
victories  in  a  glorious  triumph  over  his 
enemies,  namely,  in  the  conversion  of  some, 
and  destruction  of  others;  thus  the  open- 
ing of  the  first  seal  gave  the  church  a  very 
encouraging  and  comfortable  prospect  of 


Chap.  VI. 


REVELATION. 


827 


ilie  victories,  successes  and  triumphs,  of 
Clirist,  notwithstanding  the  rage,  subtiUy, 
and  power,  ot  all  his  enemies  :  Christ  rode 
on  with  a  bow  in  his  hand,  and  with  a 
crown  on  his  head,  conquering  and  to  con- 
quer, until  his  arrows  were  sharp  in  the 
Ivearts  of  hiscrucifiers;  and  will  thus  ride  on 
till  the  people  full  under  him,  and  all  his 
enemies  become  his  footstool. 

3  And  when  he  had  opened  the 
second  seal,  I  heard  the  second  beast 
say,  Come  and  see.  4  And  there 
went  ont  another  horse  that  teas  red  : 
and  power  was  p;iven  to  him  that 
sat  thereon  to  take  peace  from  tlie 
earth,  and  that  they  shonld  kill  one 
another  :  and  there  was  given  unto 
him  a  great  sword. 

The  second  seal  opened  did  represent  to 
St.  John's  visionary  view  a  red  horse,  of 
a  bloody  colour  ;  denotinsr  first,  the  dread- 
ful execution  of  God's  wrath  upon  the  Jews, 
embroiling  the  land  with  wars,  divisions, 
bloodshed,  unpeaceable  tumults,  killing  and 
ruining  one  another,  to  which  purpose  he 
apprehended  that  he  saw  a  sword  in  his 
hand  that  rode  upon  this  horse,  signifying 
the  grtat  slaughter  which  would  be  conmiit- 
ted  by  the  Jews  upon  one  another.  Others, 
secondly,  by  this  red  horse  understand  the 
bloody  Roman  emperors,  Nero,  Trajan, 
Src  and  the  persecution  which  the  primi- 
tive church  underwent  in  their  days.  Eu- 
sebius  relates,  that  so  fierce  was  their  rage 
against  the  poor  christians,  that  a  man 
might  see  cities  full  of  dead  bodies,  old  and 
young,  men  and  women,  cast  out  naked, 
without  any  reverence  of  persons,  or  re- 
gard to  sex.  From  hence  we  may  learn, 
What  little  reason  the  christian  church  has 
to  think  strange  of  the  fiery  trial,  as  if 
some  strange  things  happened  to  them  : 
when  as  we  see  all  the  rage  and  cruelty, 
all  the  blood  and  violence,  which  the  chris- 
tian church  has  fallen  under  in  the  several 
ages  of  it,  have  been  from  the  beginning  re- 
vealed and  prophetically  foretold. 

5  And  when  he  had  opened  the 
third  seal,  I  heard  the  third  beast 
say.  Come  and  see.  And  I  beheld, 
and  lo,  a  black  horse  ;  and  he  that 
sat  on  him  had  a  pair  of  balances 
in  his  hand.  6  And  I  heard  a 
voice  in  the  midst  of  the  four  beasts 
say,  A  meastirc  of  wlieat  for  a  pen- 


ny, and  three  measures  of  barley 
for  a  penny  ;  and  see  thou  hurt  not 
the  oil  and  the  wine. 

The  third  seal  opened,  sets  forth  the  great 
calamity  which  should  befall  the  church  by 
famine,  which  some  understand  literally, 
others  figuratively  and  mystically.  1.  A 
literal  famine  in  Jiidea,  seems  here  to  be 
prefigured  by  a  person  riding  on  a  black 
horse,  with  a  balance  to  weigh  food  in  his 
hand  :  famine  discolours  the  face  of  men, 
and  makes  them  look  black,  sad,  and  dismal ; 
accordingly  it  is  represented  by  a  black 
horse  ;  and  the  rider  having  a  pair  of  scales 
in  his  hand  to  weigh  corn  by  the  pound, 
and  not  to  measure  it  by  the  bushel,  im- 
ports the  great  scarcity  that  there  should  be 
in  bread  ;  and  St.  John  heard  a  voice,  say- 
ing, A  measure  of  wheat  for  a  penni/, 
and  three  measures  of  barley  for  a  penny. 
The  Roman  penny  was  the  ordinary  wages 
for  a  day's  work  to  a  labourer,  so  that  the 
quantity  of  bread  was  but  sufficient  to  keep 
persons  alive  for  one  day.  Famine  is  a  very 
sore  and  terrible  judgment,  it  consumes  a 
people  by  piecemeal  :  other  judgments  cut 
off  suddenly,  but  this  is  a  lingering  and 
languishing  death.  Lord  !  help  us  in  the 
midst  of  our  fulness,  when  we  eat  the  fat, 
and  drink  the  sweet,  to  remember  how  right- 
eously thou  mayst  cut  us  short  of  our 
abused  mercies.  How  is  it  that  we  have 
not  long  ago  sinned  away  our  plenty,  who 
have  so  often  sinned  with  our  plenty  ? 
2.  Others  understand  the  famine,  here  re- 
presented by  the  black  horse,  to  be  meant 
of  a  spiritual  famine,  a  scarcity  of  the  word 
of  God,  which  fell  out  in  the  time  of  the 
ten  persecutions,  when  the  storm  fell  upon 
the  bishops  and  most  useful  ministers  in  the 
church,  when  many  bright  and  burning 
lamps  were  extinguished,  others  hid  under 
a  bushel  :  a  dismal,  gloomy  day,  when  the 
church  of  God  did  eat  her  spiritual  bread 
by  weight,  when  all  the  spiritual  food  men 
could  get  to  keep  their  souls  alive  from  day 
lo  day  could  be  but  sufficient  for  that  end. 

7  And  when  he  had  opened  the 
fourth  seal,  I  heard  the  voice  of  the 
fourth  beast  say,  Come  and  see.  8 
And  I  looked,  and  behold,  a  pale 
horse  ;  and  his  name  that  sat  on 
him  was  Death,  and  hell  followed 
with  him  :  and  power  was  given 
unto  them  over  tlie  fourth  part  of 
the  earth,  to  kill  with  sword,   and 


828 


REVELATION. 


Chap.  VI. 


with  hunger,  and  with  death,  and 
with  the  beasts  of  the  earth. 

The  fourth  seal  opened  represents  a  pale 
horse,  (pestilence,)  with  death  riding  upon 
It  ;  and  hell,  that  is,  the  grave,  followed  it : 
denoting,  say  some,  all  the  calamities  of 
sword,  peNtilence,  and  famine,  which  Christ, 
(St.  Mark  xiii.)  foretold  should  come  upon 
the  Jews,  and  cause  an  universal  devastation 
of  their  city  and  nation,  and  as  universal 
a  destruction  of  their  persons.     Note  here, 

1.  How  deatii  is  represented  as  sitting  upon 
a  pale  horse  ;  by  a  horse,  for  his  strength, 
there  is  no  resisting  of  him  ;  for  his  swift- 
ness, it  is  always  posting  towards  us  ;  for 
his  office  and  use,  which  is  to  cut  off,  and 
carry  away  ;  and  by  a  pale  horse,  for  its 
ghastliness.  Death  has  a  grim  and  ghastly 
countenance,  that  strikes  terror  into  all 
hearts,  and  paleness  into  all  faces.     Note, 

2.  As  terrible  as  death  was,  it  must  and 
did  receive  power  before  it  could  destroy 
and  kill :  J  beheld  a  pale  horse,  and  he 
that  sat  on  hi?n  was  death,  and  hell  fol- 
lowed -with  him:  and  power  was  given  to 
them.  Learn  thence.  That  all  the  execu- 
tioners of  God's  wrath  and  vengeance, 
sword,  pestilence,  and  famine,  death  of  all 
kinds,  do  act  by  commission,  yea,  they  all 
come  forth  with  limited  commission  ;  pow- 
er was  given  to  them.  Others  conceive, 
that  by  this  pale  horse  the  persecution  of 
the  primitive  church  was  represented  under 
the  Pagan  emperors,  who  made  her  face 
look  pale  like  death,  by  the  loss  of  a  vast 
quantity  of  blood  and  spirits,  when  the 
church  was  mowed  down  like  a  meadow, 
and  sprang  as  fast. 

9  And  when  he  had  opened  the 
fifth  seal,  I  saw  under  the  altar  the 
souls  of  them  that  were  slain  for 
the  word  of  God,  and  for  the  testi- 
mony which  they  held  :  10  And 
they  cried  with  a  loud  voice,  saying. 
How  long,  O  Lord,  holy  and  true, 
dost  thou  not  judge  and  avenge  our 
blood  on  them  that  dwell  on  the 
earth  ?  11  And  white  robes  were 
given  unto  every  one  of  them  ;  and 
it  was  said  unto  them,  that  they 
should  rest  yet  for  a  little  season, 
until  their  fellow-servants  also,  and 
their  brethren,  that  should  be 
killed  as  they  were,  should  be  ful- 
filled. 


Here  we  have  the  fifth  seal  opened  ;  un- 
der which  Christ  represents  to  St.  John  the 
condition  of  those  precious  souls  of  the  holy 
martyrs  who  died  for  the  testimony  of 
Christ,  by  the  bloody  hands  of  tyrants ;  the 
design  whereof  is  to  support  and  encourage 
all  that  were  to  come  after  in  the  same 
bloody  path.  Observe  here,  1.  The  vision 
which  St.  John  saw,  namely,  the  souls  of 
the  martyrs.  But  how  could  lliey  be  seen  ? 
Answ.  Not  by  the  external  senses,  being 
immaterial  substances,  but  in  spirit  they 
were  seen  by  him  ;  he  had  a  spiritual  re- 
presentation of  them  made  to  his  mind. 
Observe,  2.  The  place  where  he  saw  them, 
under  the  altar  ;  that  is,  lying  at  the  foot 
of  the  altar,  as  sacrifices  slain,  and  presented 
unto  God.  Where  note.  That  however 
men  look  upon  the  death  of  the  martyrs, 
yet  in  God's  account  they  die  as  sacrifices: 
and  their  blood  is  no  other  than  a  drink- 
offering  poured  out  to  God,  which  he  high- 
ly prizeth,  and  graciously  accepleth.  Ob- 
serve, 3.  The  cause  of  their  sufferings  and 
death  described,  it  was  for  the  word  of 
God,  and  Jor  the  testimonj/  which  they 
held  ;  as  one  of  the  martyrs  in  the  Marian 
days  held  up  his  Bible  at  the  stake,  saying, 
"  This  is  that  hath  brought  me  hither." 
They  die  not  as  malefactors,  but  as  martyrs, 
giving  a  threefold  testimony  of  the  truth, 
a  lip-testimony,  a  life-testimony,  and  a 
death  or  blood-testimony,  they  held  the 
profession  of  their  faith  faster  than  they  held 
their  own  lives.  Observe,  4.  What  St. 
John  heard,  a  loud  cry,  saying,  How  long  ? 
Note,  1.  That  souls  can  speak  audibly,  to 
the  ears  of  inen  ;  note,  2.  That  they  have 
sense  of  sufferings  when  they  are  in  glory  : 
it  doth  not  imply  that  souls  there  are  in 
a  restless  state,  or  that  they  want  true  satis- 
faction and  repose  when  they  are  out  of 
the  body  ;  much  less,  3.  doth  this  cry 
suppose  that  they  carried  with  them  to 
heaven  any  angry  resentments,  or  revenge- 
ful dispositions,  towards  their  murderers: 
but  this  cry  supposes  in  them  a  vehement 
zeal  for  the  glory  of  God,  a  flagrant  desire 
that  God  would  clear  their  innocency,  and 
make  known  his  justice  among  men,  that 
he  would  abolish  the  kingdom  of  Satan, 
and  consummate  the  kingdom  of  Christ, 
making  all  his  enemies  to  become  his  foot- 
stool;  so  that  they  pray  for  what  Christ 
waits  in  glory,  Heb.  x.  13.  all  the  revenge 
here  desired  was  only  a  vindication  of 
God's  holiness  and  truth,  which  he  himself 
had  promised.  Observe,  5.  The  gracious 
answer  which  God  gave  to  the  cry  of  these 


Chap.  VI. 


REVELATION. 


829 


gracious  souls,  in  which  he  speaks  satisfac- 
tion to  them  these  two  ways,  1.  By  some- 
what giveu    I  hem   for   the  present,  2.  By 
somewhat  promised  them  hereafter.     First, 
white  robes  were  given  at  present  to  every 
one  of  tliem,  that  is,  large  measures  of  hea- 
venly glory,  as  the  rewarrl  of  their  sutier- 
ings  and  services,  beyond   other  saints  ;  as 
if  God   had  said,  **  Though  the  time   be 
not  yet  come  to  satisfy  your  desires  in  the 
final  ruin  of  Satan's  kingdom,  yet  it  shall 
be  well  with  you   in  the  mean  time,  you 
shall   walk  with  me  in  white,  and    enjoy 
my  glory  in  heaven."     Secondly,  That  is 
not  all,  but  the  very   things  they  cry    for 
shall  be  given  them  after  a  lidle  season,  for 
God  had  more  to  call  unto  sufferings  be- 
sides them,  and  they  having  conquered  shall 
be  crowned  together;  as  if  God  had  said, 
"  You  my   faithful  witnesses,  wait  a  little 
wliile  until   vour  brethren   be  got  through 
the  Red-sea  of  suffering  as  well  as  you,  and 
then  you  shall  see  the  feet  of  Christ  upon 
tlie  necks  of  all  his  enemies,  and  justice 
shall    fully   avenge  the   piecious  innocent 
blood  of  all  the  saints,  which  in  all   ages 
has  been  shed  for  the  testimony  of  the  gos- 
pel, from  Abel  the  martyr  to  the  last  suf- 
ferer :  Rest  for  a  little  season,  until  your 
folloiv-servants  also,  and  your   brethren, 
shall  be  killed  as  you  -were."     Now  from 
the  whole  learn  these  lessons  of  instruction. 
Learn,  ].  That  the  souls  of  men  perish  not 
with  their  bodies,  but  do  certainly  out-live 
them,  and  subsist  in   a  state  of  separation 
from   them ;    the  bodies  of  these   inartyrs 
wore  destroyed  by  divers  sorts  of  torments, 
but  their  souls  were  out  of  the  reach  of 
danger,  they  were  in  safety  under  the  altar, 
and  in  glory,  clothed  with  their  white  robes, 
when  their   bodies  were  either  turned   to 
ashes,  or  torn  in  pieces  by  wild  beasts  ;  we 
shall  not  cease  to  be,  when  we  cease  to 
breathe;  our  souls  do  not  vanish  with  our 
breath.     Learn,  2.  That  as  the  soul  is  alive 
in  a  state  of  separation   from   the  body,  so 
it  is  awake  also,  and   doth   not  sleep  with 
the  body.     Mark,  These  souls  cried  with  a 
loud  voice ;    then   they    were   not  asleep, 
though   their    bodies   were   asleep  in   the 
dust ;    the   opinion  of  the  soul's  sleeping 
with  the  body,  until  the  resurrection,  is  a 
wicked  dream  ;  it  is  granted  that  the  organ- 
ical  acts  of  the  soul,  that  is,  such  acts  as  do 
depend   upon  the  members  of  the   body, 
must  cease  when  the  body  ceases  :  but  we 
find  when  we  are  asleep,  that  our  soul  can 
act  of  itself,  without  the  assistance  of  the 
body  ;  the  soul  grieves  and  rejoices,  hopes 


and  fears,  chooses  and  refuses,  therefore  the 
soul  is  not  only  alive,  but  awake  also,  in 
its  slale  of  separation  from  the  body. 
Learn,  3.  That  there  are  not  only  praises, 
but  prayers  in  heaven,  and  that  for  justice 
to  be  inflicted  upon  persecutors  here  on 
earth.  O  the  miserable  condition  of 
bloody  persecutors !  when  heaven  and  earth 
both  pray  against  them.  Learn,  4.  That 
there  is  no  sin  committed  upon  earth, 
which  doth  more  loudly  call  for  vengeance 
from  God  in  heaven,  and  which  lie  will 
more  ceitainly  and  severely  punish,  than 
persecuting  and  wronging  of  his  saints  and 
servants.  Learn,  5.  That  one  reason  why 
the  suffering  servants  of  God  are  not  pre- 
sently delivered  from  their  persecutions,  is 
this,  because  more  of  their  brethren  must 
suffer  besides  them,  before  their  persecutions 
are  rijie  and  ready  for  signal  vengeance. 
Learn  lastly,  That  the  souls  of  God's  mar- 
tyrs shall  be  under  the  altar  in  heaven 
clothed  in  white,  enjoying  divine  glory,  lie- 
fore  the  fatal  day  of  final  vengeance  come 
upon  the  persecuting  world  ;  for  though 
the  patience  of  God  suffers  long,  yet  the 
holiness  of  God  cannot  permit  that  inno- 
cency  should  always  suffer,  and  violence 
with  persecution  go  unpunished,  but  in  the 
mean  time  they  shall  put  on  their  crown 
and  their  robes. 

12  And  I  beheld  when  he  had 
opened  the  sixth  seal,  and  lo,  there 
was  a  great  earthquake  ;  and  the 
sun  became  black  as  sackclotli  of 
iiair,  and  the  moon  became  as  blood  ; 
13  And  the  stars  of  heaven  fell  un- 
to the  earth,  even  as  a  fiqj-tree  cast- 
eth  her  untimely  figs,  when  she  is 
shaken  of  a  mighty  wind  :  14  And 
the  heaven  departed  as  a  scroll 
when  it  is  rolled  together ;  and 
every  mountain  and  island  were 
moved  out  of  their  places. 

A  threefold  interpretation  is  given  relat- 
ing to  this  sixth  seal,  and  the  opening  of  it. 
L  Some  apply  it  altogether  to  the  Jews, 
and  that  their  destruction  in  Judea  and  at 
Jerusalem  was  so  dismal,  that  it  was  re- 
presented to  St.  John  as  the  darkening  of 
the  sun,  and  the  moon  looking  like  blood, 
and  the  stars  falling,  such  calamities  im- 
pending as  if  heaven  and  earth  were  dis- 
solving :  doubtless  at  and  before  the  de- 
struction of  Jerusalem  there  was  a  conflu- 
ence of  such  calamities,  so  dismal,  and  so 


830 


REVELATION. 


Chap.  VII. 


dreadful,  as  can  very  difficultly  be  repre- 
sented or  described.  2.  Others  apply  it  to 
the  overthrow  of  Paganism,  and  the  destruc- 
tion of  the  Heathen  emperors ;  the  fall  of 
Paganism,  by  means  of  Constantine's  con- 
version to  the  christian  faith,  was  the  most 
terrible  judgment  that  ever  fell  upon  the 
devil's  kingdom  :  and  accordingly,  by  the 
earth's  quaking,  the  sun's  becoming  black, 
the  moon's  becoming  blood,  and  tlie  stars 
falling  from  heaven  to  earth,  is  to  be  under- 
stood the  great  changes  that  were  made  in 
the  Roman  empire,  by  overturning  the 
whole  Pagan  state,  and  making  Christianity 
the  religion  of  the  greatest  part  of  the  world  ; 
so  that  the  sense  of  the  foregoing  expression 
is  metaphorical,  and  signifies  a  great  and 
general  alteration  of  the  face  of  affairs,  as  if 
the  world  was  to  be  another  thing.  But,  3. 
There  are  that  interpret  all  this  of  the  great 
and  horrible  confusion  of  the  christian  world 
under  Antichrist,  when  Christ  the  Sun  of 
righteousness  began  to  be  obscured,  that  is, 
his  doctrine  concerning  his  offices  and  be- 
nefits darkened  ;  the  moon  or  church  turn- 
ed into  blood  ;  the  stars  or  pastors  fallen 
from  heavenly  offices;  the  scriptures,  like 
the  heavens  rolled  up,  forbidden  to  be  read  ; 
the  mountains,  kings  and  princes,  in  jeo- 
pardy ;  and  the  islands  brought  under  Anti- 
christ's yoke  and  tyranny.  Lastly,  Some 
apply  all  this  to  the  last  dissolution  of  the 
world,  and  the  final  judgment  of  the  great 
day ;  according  to  what  follows  in  the 
three  next  verses. 

15  And  the  lungs  of  the  earth, 
and  the  great  men,  and  the  rich  men, 
and  tlie  chief  captains,  and  the 
mighty  men,  and  every  bond-man, 
and  every  free-man,  hid  themselves 
in  the  dens  and  in  the  rocks  of  the 
mountains;  16  And  said  to  the 
mountains  and  rocks.  Fall  on  ns, 
and  hide  us  from  (he  face  of  him 
that  sitteth  on  the  tlirone,  and  from 
the  wrath  of  the  Lamb  :  17  For  the 
great  day  of  his  vvrath  is  cotne  ;  and 
who  shall  be  able  to  stand  ? 

Observe  here.  That  if  this  was  meant  of 
the  Jews  at  the  destruction  of  Jerusalem,  it 
was  exceeding  dreadful,  and  bespake  all 
sorts  of  men,  from  the  highest  to  the  lowest, 
to  be  under  a  most  dreadful  consternation, 
when  they  saw  an  inevitable  vengeance 
coming  upon  them  for  crucifying  Christ, 
and  persecuting  his  members,  which   made 


them  run  into  rocks,  and  call  upon  moun- 
tains to  hide  them  :  if  it  be  applied  to  the 
judgment  of  the  great  day,  it  shows  the  jus- 
tice of  Cinist  in  forcing  those  to  call  upon 
tha  mountains  to  hide  them,  who  by  perse- 
cution had  driven  his  members  to  hide 
themselves  in  mountains,  dens,  and  caves, 
of  the  earth  :  any  sort  of  hope  <>i  deliverance 
would  be  then  welcome ;  but,  alas !  all 
help  will  fail,  and  all  hope  will  be  then  in 
vain  ;  neither  greatness  nor  numbers  will 
save  any  from  misery  and  terror,  when 
that  day  of  vengeance  is  come.  Learn  hence. 
That  wicked  men,  how  numerous,  how 
powerful  and  strong  soever,  shall  fall  before 
the  wrath  and  indignation  of  Christ ;  if  when 
Christ  appears  like  an  angry  Lamb  the 
greatest  in  the  world  fall  betore  him,  what 
will  they  then  do  when  Christ  shall  put  on 
the  fierceness  and  severity  of  a  roaring  lion  ? 
Mcetissinia  sentciUia  qum  a  ?7iitis!iima 
jiidice  deiiuntiatur.  If  the  wrath  of  the 
Lamb  cannot  be  borne,  if  the  unbelieving 
kings  and  potentates  of  the  earth  shall  be 
cast  down  at  the  sight  of  Christ,  where 
shall  the  wicked  and  the  sinner  appear  ?  If 
the  wrath  of  a  king  be  as  the  roaring  of  a 
lion,  what  will  the  wrath  of  God,  an  angry 
God,  be?  Let  us  now  be  cast  down  at 
the  sight  of  sin,  and  we  shall  not  be  cast 
down  hereafter  at  the  sight  of  God  ;  but 
when  others,  at  his  appearance,  cry  to  the 
rocks  to  cover  them,  and  to  the  mountains 
to  fall  upon  them,  such  as  have  seen  sin  to 
their  abasement  and  humiliation,  shall  see 
a  Saviour  to  their  joyful  satisfaction,  and 
spend  an  eternity  in  tlie  rapturous  contem- 
plation and  ravishing  fruition  of  him. 
Amen. 

CHAP.  VII. 

The  former  chapter  gave  us  a  general  view  and  de- 
scription of  God's  terrible  vengeance  on  his 
churcli's  enemies,  that  is,  upon  the  obstinate  Jews 
in  Judea,  tlie  crucifiers  of  the  Son  of  God,  say 
some ;  upon  the  Pagan  world,  or  Heathen  em- 
perors, say  others,  under  whom  the  cliristian 
church  suffered  a  Ijitter  and  bloody  persecution 
for  the  first  three  hundred  years,  namely,  till  the 
time  of  Constantiue  the  Great. 

Now  the  following  chapters  give  an  account  of  the 
execution  of  those  denounced  temporaljudgments 
upon  the  Jews,  according  to  some  ;  or,  according 
to  others,  they  represent  the  dark  kingdom  of 
Antichrist,  wherein  a  great  storm  of  heresy  did 
arise,  and  a  flood  of  errors  and  false  doctrines  did 
flow  down  to  the  corrupting  such  vast  numbers, 
tliat  the  whole  world  is  said  to  wonder  after  the 
beast.  Lest  then  tiie  faithful  should  faint,  as  if 
the  apostasy  would  be  universal,  and  the  Christian 
church  totally  fail.  Almighty  God  declares  to  St. 
John  his  pleasure  in  this  chapter,  to  seal  an  hun- 
dred forty-four  thousand, that  is,to  jireserve  a  very, 
very  great  number,  from  the  stroke  of  this  judg- 
ment, be  it  temporal  or  spiritual  ;  if  temporal,  he 
would   mark   them,  as  he  did  the   Israelites  in 


Chap.  VII. 


REVELATION. 


031 


Egypt,  that  the  destroyer  might  pass  over  them  ; 
if  spiritual,  he  would  preserve  a  number  in  liis 
church,  which  should  not  apostatize  ;  so  that  the 
church  should  not  fail,  a  number  of  sealed  ones, 
having  the  promise  of  preservation  from  God. 

A  ND  after  these  things  I  saw  four 
"^  angels  standing  on  the  four  cor- 
ners of  the  eartl),  holding  the  four 
winds  of  the  earth,  that  the  wind 
should  not  blow  on  the  earth,  nor  on 
the  sea,  nor  on  any  tree. 

Observe  here,  1.  That  if  a  temporal  judg- 
ment on  the  Jews  be  here  intended,  thou 
this  vision  represented  to  St.  John  God's 
decree  and  purpose  for  suspending  the  dread- 
ful execution  of  the  threatened  and  intended 
vengeance  upon  Judea  for  a  time,  namely, 
until  God  had  scaled  his  number,  tiiat  is, 
marked  them  for  preservation,  according  to 
Ezi'k.  ix.  4.  Set  a  mark  upon  the  forehead 
of  the  men,  &c.  that  is,  preserve  the  peni- 
tent believers  from  the  common  dtstruction, 
as  the  Israelites  were  preserved  in  Fgypl 
from  ihe  destroying  angel.  I  beheld  four 
angels,  that  had  power  to  inflict  judgments, 
famine,  sword,  and  peslilence,  (foretold 
chap,  vi.)  upon  Judea ;  I  beheld  these 
angels  making  a  stay  and  slop,  before  they 
would  suffer  those  mischiefs  to  break  forth 
upon  the  earth.  Where  note,  That  the 
office  of  the  holy  angels  in  heaven  is  at 
God's  command,  and  by  God's  direction, 
to  execute  vengeance,  and  to  inflict  all  tem- 
poral judgments  upon  obstinate  sinners  here 
on  earth ;  yet  glad  they  are  when  it  pleases 
God  to  stay  and  stop  them  from  a  speedy 
execution  of  his  wrath  and  vengeance;  for 
as  judgment  is  God's  strange  work,  in  which 
he  does  not  delight,  so  neither  is  it  pleasing 
to  the  angels  as  an  act  of  punishment,  but 
only  in  obedience  to  the  command  of  God, 
and  wilh  an  eye  and  respect  to  the  glory  of 
God.  Observe,  2.  That  if  a  spiritual  judg- 
ment be  here  intended,  as  others  apprehend, 
namely,  the  calamities  befalling  the  church 
by  reason  of  an  apostasy  under  Antichrist  ; 
then  by  the  winds  they  understand  heresies 
and  false  doctrines  of  all  sorts,  which  have 
an  impetuous  force  and  violence,  like  winds, 
to  drive  unstable  souls  from  their  stedfast- 
ness  in  the  truths  of  God,  into  damnable 
errors.  Now  God  takts  special  care  that 
these  winds  should  not  blov.',  these  anti- 
christian  errors  and  false  doctrines  should 
not  overflow  the  earth,  until  he  had  sealed 
his  people,  that  is,  secured  them  from  that 
danger,  preserving  them  from  spiritual  de- 
filement, as  the  undoubted  fruit  of  their 


sealing ;  where  we  see,  that  in  all  times  of 
public  calamity,  be  it  temporal  or  spiritual, 
God  has  a  special  care  of  his  own,  and 
bears  a  special  regard  unto  his  own ;  here 
he  commands  the  angels  to  hold  the  winds 
from  smiting  Iheeartii  until  the  number  of 
his  sealed  ones  was  completed. 

2  And  I  saw  another  angel  ascend- 
ing from  the  east,  having  the  seal  of 
the  living  God  :  and  he  cried  with  a 
loud  voice  to  the  four  angels,  to 
whom  it  was  given  to  hurt  the  earth 
and  the  sea,  3  Saying,  Hurt  not 
the  earth,  neither  the  sea,  nor  the 
trees,  till  we  have  scaled  the  ser- 
vants ©f  our  God  in  their  foreheads. 

Observe  here,  1.  The  special  and  distin- 
guishing care  which  God  took  of  his  church 
and  faithful  people  before  he  suffered  the  ap- 
proaching storm  to  come  upon  the  world  : 
he  did  by  another  angel  cry  to  the  four  an- 
gels that  were  ready,  as  God's  executioners, 
to  hurt  the  earth,  that  they  should  hurt 
nothing  until  the  servants  of  God  were  seal- 
ed in  tfieir  foreheads ;  and  his  crying  with 
a  loud  voice  intimates  his  great  care  to  pre- 
serve his  faithful  ones.  Quest.  What  was 
this  sealing?  Answ.  Some  understand  it 
of  an  external  visible  sealing,  by  sitting  a 
mark  upon  their  foreheads  for  preservation, 
according  to  Ezek.  ix.  4.  the  letter  2'au  : 
doubtless  there  was  some  notification  made 
by  Almighty  God  to  the  destroying  angels, 
of  every  one  whom  he  would  have 
preserved.  Others  do  understand  this  seal 
to  be  internal,  by  sanctification  ;  and  from 
whence  we  may  gather,  that  inward  holiness 
is  ihe  best  guard  against  temporal  or  spiri- 
tual judgments.  But  take  this  sealing  in 
eitlter  sense,  either  for  an  outward  or  inward 
sealing,  the  notion  doth  imply,  1.  That  the 
persons  sealed  are  of  precious  and  excellent 
esteem  with  God.  2.  It  imports  preserva- 
tion and  security  from  danger :  God  sealeth 
his  people,  that  the  destruction  coming  upon 
others  may  escape  them  :  thus  here  God's 
servants  were  sealed,  that  they  might  be 
preserved  :  that  they  are  kept  either  from 
sin  and  error,  or  from  judgment  and  danger, 
is  not  from  themselves,  but  from  God's  care 
and  love  towards  them  in  the  sealing  of 
them,  the  angel  said,  Hurt  not  the  earth, 
&c.  ////  xvc  have  scaled  the  servants  of  our 
God,  &c. 

4  And  I  heard  the  number  of 
tlicm  v,liirh  were  scaled  :  and  there 


832 


REVELATION. 


Chap.  VII. 


v:ere  sealed  an  hundred  and  forty 
and  four  thousand  of  all  the  tribes 
of  the  children  of  Israel.  5  Of  the 
tribe  of  Judah  were  sealed  twelve 
thousand.  Of  the  tribe  of  Reuben 
were  sealed  twelve  thousand.  Of 
the  tribe  of  Gad  were  sealed  twelve 
thousand.  6  Of  the  tribe  of  Aser 
were  sealed  twelve  thousand.  Of 
the  tribe  of  Nephthalini  were 
sealed  twelve  thousand.  Of  the 
tribe  of  Manasses  were  sealed  twelve 
thousand.  7  Of  the  tribe  of  Si- 
meon ivere  sealed  twelve  thousand. 
Of  tlie  tribe  of  Levi  were  sealed 
twelve  thousand.  Of  the  tribe  of 
Issachar  were  sealed  twelve  thou- 
sand, 8  Of  the  tribe  of  Zebulun 
were  sealed  twelve  thousand.  Of 
the  tribe  of  Joseph  were  sealed 
twelve  thousand.  Of  the  tribe  of 
Benjamin  were  sealed  twelve  thou- 
sand. 

Observe  here,  I.  That  the  true  church  is 
represented  in  this  book  by  the  name  of  the 
Jews,  and  the  false  church  by  the  Gentiles  ; 
so  that  by  the  tribes  of  the  children  of  Is- 
rael is  to  be  understood  the  whole  universal 
church  of  sincere  and  serious  christians,  all 
that  profess  and  practise  the  faith  of  Abra- 
ham, and  so  are  his  spiritual  seed.  Note,  2. 
That  these  hundred  forty  and  four  thousand 
are  particularly  mentioned,  chap.  xiv.  1. 
as  the  pure  virgin  church,  distmguished 
from  the  adulterers  ;  this  number  then  com- 
prehends all  such  as  during  Antichrist's  ty- 
ranny should  be  kept  from  his  delusions, 
of  whatsoever  nation  they  be ;  ail  that  ad- 
here to  Christ  against  Antichrist  are  sealed, 
to  preserve  them  from  that  defection  where- 
in others  would  be  involved.  Note,  3.  The 
great  care  which  Almighty  God  takes  in  a 
time  of  general  apostasy,  to  preserve  a  num- 
ber in  all  his  churches  from  that  fatal  mis- 
chief, that  the  Catholic  church  may  not 
fail  :  God  has  a  number  sealed  :  and  such 
as  are  sealed  shall  be  preserved.  Note,  4. 
That  though  the  number  of  God's  sealed  ones 
be  great  in  itself,  144,000,  yet  how  small  is 
it  in  comparison  of  the  not  sealed.  Note,  5. 
That  as  God  had  a  number  out  of  all  the 
tribes  of  Israel,  so  doth  he  gather  to  himself 
a  people  out  of  all  nations,  ranks,  and  con- 
ditions of  men,  in  and  throughout  the 
whole  world.     Note,  6.  That  the  tribe  of 


Dan  is  here  left  out ;  the  reasons  assigned 
for  it  are  various  ;  because,  say  some,  An- 
tichrist was  to  come  of  that  tribe;  but  it 
doth  not  any  where  appear  that  ever  Al- 
mighty God  punished  a  people  before  they 
coiiimilted  sin.  Others  with  more  rea- 
son conceive  it  was  the  great  idolatry  which 
this  tribe  fell  into,  and  continued  in  until 
the  captivity,  see  Judg.  xviii.  30.  and  Amos 
viii.  14.  yet  we  must  not  suppose  that  none 
of  this  tribe  were  saved,  because  here  not 
mentioned  ;  for  we  find  Samson  of  this 
tribe,  and  reckoned  among  those  worthies, 
whose  names  are  recorded,  Hel>,  xi.  Bj/ 
faith  Samson.  Note,  7.  That  Levi,  or  the 
Levites,  who  had  no  inheritance  in  the 
earthly  Canaan,  but  were  dispersed  and 
scattered  throughout  all  the  tribes,  that  they 
might  teach  the  people  the  law  of  the  Lord, 
and  so  could  not  be  numbered  there  ;  yet, 
says  the  learned  and  pious  Dr.  Hammond, 
in  Christ  their  portion  was  as  good  as  the 
rest,  and  therefore  were  not  omitted  here. 
Behold  here  a  consideration  which  admi- 
nisters much  comfort  to  us  the  ministers  of 
the  gospel ;  though  many  of  us  have  no 
earthly  possessions,  and  some  cut  short  of 
outward  comforts,  yet  our  title  to  the  hea- 
venly inheritance  is  good,  and  we  shall  not 
miss  of  it  as  the  reward  of  our  faithfulness. 
Note  lastly,  That  although  Levi  had  the 
charge  of  all  the  tribes,  and  had  the  pe- 
culiar favour  above  all  the  rest  to  stand  be- 
fore God,  and  administer  to  him  in  holy 
things,  yet  no  more  are  sealed  of  this  than 
of  the  other  tribes ;  all  were  teachers,  but 
all  were  not  sealed  ;  all  are  not  saved  that 
are  of  the  holy  calling,  and  who  may  be  in- 
strumental to  save  others.  It  was  a  solemn 
speech  of  an  ancient  father,  Nun  temere 
dico,  sed  ut  aff'cctus  su7n,  ac  ut  animo 
sentio  :  Revere  puto  sacerdotes  nnn  mul- 
tos  esse  qui  salvi  fient,  et  pltires  esse 
qui  pereunt.  With  it  agrees  St.  Paul, 
1  Cor.  ix.  27.  Fearing, /f*^  having  preach- 
ed to  others,  he  himself  should  become  a 
cast-away. 

9  After  this  I  beheld,  and  lo,  a 
great  multitude,  which  no  man  could 
number,  of  all  nations,  and  kindreds, 
and  peo|)le,  and  tongues,  stood  be- 
fore the  throne,  and  before  the 
Lamb,  clothed  with  white  robes, 
and  palms  in  their  hands  ;  10  And 
cried  with  a  loud  voice,  saying.  Sal- 
vation to  our  God  which  sitteth  upon 
the  throne,  and  unto  the  Lamb.     11 


Chap.  VII. 


UE\  ELATION. 


8S3 


And  all  the  angels  stood  round  about 
ttie  throne,  and  about  the  elders  and 
tl)e  four  beasts,  and  fell  before  the 
throne  on  their  faces,  and  worsiiip- 
ped  God,  12  Sayinjf,  Amen  :  Bless- 
ing-, and  glorv,  and  wisdom,  and 
thanksgiving,  and  hononr,  and  pow- 
er, and  might,  be  unto  our  God  for 
ever  and  ever.     Amen. 

St.  John  having  had  in  the  former  verses 
a  visionary  view  of  tlie  church  niihtant, 
under  the  denomination  of  scaled  ones,  in 
tliese  verses  a  prospect  is  given  him  of 
the  church  (riimiphant  in  heaven  ;  a  most 
magnificent  description  of  which  we  have 
here  before  iis.  Where  note,  1.  The  tri- 
umphant church  above  is  described  by  its 
multitude:  A  nutnberlcs-i  nntnber  which 
no  man  can  number ;  accoiding  to  the  pro- 
mise made  to  Christ,  o(  bringincr  jtiany 
SONS  unto  g/uiy.  2.  They  are  described 
by  their  variety  ;  some  out  of  every  nation, 
tribe,  people,  and  language,  according  to 
that  of  our  Saviour,  Matt.  viii.  1 1.  7V/ry 
sfia/l  co?ne  frotn  the  cast,  and  from  the 
n^cst,  and  from  the  north,  and  from  the 
south,  and  shall  sit  down  with  Abra- 
ham, Isaac,  and  Jacob,  in  the  kinirdom 
of  heaven.  3.  They  are  described  by 
their  posture,  they  stand  before  the  throne, 
and  before  the  Lamb,  as  servants  attending 
upon  their  Lord,  a  most  happy  station,  and 
as  such  accounted  by  them  ;  not  that  tliey 
stand  perpetually  gazing  upon  God,  and  do- 
ing nothing  else,  but  they  express  their  love 
unto  him,  by  attending  upon  him,  to  exe- 
cute his  commands.  4.  They  are  described 
by  their  habit  :  They  are  clothed  with 
•white  robes,  and  palms  in  their  hands: 
white  garments  import  their  dignity,  their 
purity,  their  joy.  The  saints'  dignity  in 
heaven  is  great,  they  are  kings  and  priests 
unto  God  ;  their  purity  great,  being  puri- 
fied as  he  is  pure  ;  their  joy  great,  being 
entered  into  the  joy  of  their  Lord,  this  joy 
being  too  great  to  enter  into  them.  Note 
farther.  How  these  glorified  saints  do  ascribe 
all  their  glory,  happiness,  and  salvation,  to 
Christ,  and  nothing  to  themselves.  Salva- 
tion to  our  God,  who  sitteth  upon  the 
throne,  and  to  the  Lamb.  Sancti  (juasi 
snniruine  tincti,  say  some  ;  "  Many  of 
these  saints  were  martyrs,  that  shed  their 
blood  for  Christ."  But  mark.  Their  gar- 
ments were  made  white,  not  in  their  own 
blood,  but  in  the  blood  of  the  Lainb. 
Again,  They  are  described  with  palms  iit 

VOL.  ir. 


their  hands,  as  well  as  clothed  in  white. 
Now  this  denotes  their  victory,  and  the  re- 
wards of  their  victory.  Palms  were  a- 
mongst  ihe  Roman  ensigns  of  tlieir  victory. 
All  the  saints  enter  heaven  with  pahns  in 
their  hands,  having  conquered  sin,  Satan, 
and  the  world,  and  the  whole  host  of  spi- 
ritual enemies.  Observe  next,  IIov  tlie 
holy  angels  in  heaven  do  join  with  these 
saints  and  martyrs  in  worshipping  God, 
and  adoring  the  Lamb,  ver.  W.  And  all 
the  angels  stood  round  about  the  throne, 
and  fell  on  their  faces,  and  worshipped 
God,  concurring  with  Ihe  church  in  tiieir 
congratulations,  adding  their  Amen  to  what 
the  palm-bearers  had  said,  and  much  more 
of  their  own,  ascribing  blessing,  and  glory, 
and  wisdom,  and  thanksgiving,  and  ho- 
vour,  and  power,  and  ttiight,  unto  him 
for  ever  and  ever.  Where  note,  how  the 
triumphant  church  is  made  up  of  an  innu- 
merable company  of  angels,  as  well  as 
saints  :  Heb.  xii.  besides  the  spirits  of  just 
men  made  perfect,  makes  mention  of  an 
innumerable  company  of  angels,  as  part  of 
the  church  of  Ihe  first-born.  ( Angeli 
oraaiv  Sancti  Avamamv  debent  Christo, 
Mediatori,  says  one.)  And  St.  Paul, 
Ephes.  i.  10.  says.  That  in  the  dispensa- 
tion of  the  fulness  of  times,  he  might 
gather  together  in  one  all  things  in 
Christ,  both  which  are  in  heaven,  and 
which  are  on  earth,  even  in  hini. 
Whence  it  appears,  that  though  angels  sin- 
ned not,  yet  Christ  gathered  them  and  us 
into  one  society,  and  is  an  head  both  to 
ll)em  and  us. 

13  And  one  of  the  elders  an- 
swered, saying  unto  ine.  What  are 
these  which  are  arrayed  in  white 
robes  ?  and  whence  came  they  ? 
14  And  I  said  unto  him.  Sir,  Thou 
knowest.  And  he  said  unto  me. 
These  are  they  which  came  out  of 
great  tribulation,  and  have  washed 
their  robes,  and  made  them  white  in 
the  blood  of  the  Lamb.  15  There- 
fore are  they  before  the  throne  of 
God,  and  serve  him  day  and  night 
in  his  temple  :  and  he  that  sitteth 
on  th-e  throne  shall  dwell  among 
them. 

As  if  John  had  said.  One  of  the  elders, 
not  out  of  ignorance  as  to  himself,  but  out 
of  desire  to  inform  me,  asked    me,  Whe- 
3   H 


034 


REVELATION. 


Chap.  vir. 


ther,  I  knew  what  tliese  were  that  stood  ar- 
rayed ill  white  r  And  I  told  him  I  did  not 
know,  but  desired  him  to  inform  me.  He 
replied,  They  were  such  as  had  suffered 
^rcat  tribulHtion  lor  Christ,  and  were  now 
accepted  of  him,  and  dignified  by  liim  ; 
not  for  their  own  worthiness,  but  for  liic 
salie  of  his  sufR'riiigs.  Note  liere,  1.  The 
present  state  and  condition  of  the  church 
of  God,  and  members  of  Christ  in  this 
world,  they  are  in  tribulation,  yea,  in  great 
tribulation  here ;  as  long  as  there  is  a  devil 
in  hell,  and  wicked  men  upon  earth,  all 
that  will  live  godly  in  Christ  Jesus  must 
suffer  tribulation.  Note  here,  2.  The  future 
state  which  they  shall  be  advanced  to, 
they  shall  come  out  of  great  tribulation  ; 
the  saints'  sharp  sutienngs  and  persecutions 
shall  have  a  joyful  issue  and  gloiious  end. 
Yet  note,  3.  That  though  the  cross  was 
the  way  to  the  crown,  yet  the  cross  did  not 
merit  the  crown  ;  their  sufferings  would  not, 
could  not,  bring  them  to  heaven,  without 
having  their  souls  washed  in  the  blood  of 
the  Lamb,  much  less  could  their  sufferings 
merit  and  purchase  heaven  ;  but  it  pleased 
God  of  his  free  grace  thus  to  reward  their 
sufferings.  They  were  washed  in  the  blood 
of  the  Lamb,  whose  blood  paid  the  price 
of  their  salvation.  Note,  4.  The  descrip- 
tion which  is  here  given  of  heaven  ;  it  is 
called  a  temple,  in  allusion  to  the  Jewish 
temple,  in  which  God  dwelt  of  old  ;  as 
God  by  his  gracious  presence  dwelt  in  his 
temple  on  earth,  so  by  his  glorious  presence 
he  dwells  among  his  glorified  saints  in  his 
temple  in  heaven  ;  and  accordingly  the  glo- 
rified saints  in  heaven  do  temple-service, 
they  worship  God  continually,  and  serve 
him  day  and  night.  In  allusion,  this  is 
probably  spoken  to  the  priests  standing  in 
the  material  temple,  and  serving  in  their 
courses  night  and  day,  Psal.  cxxxiv.  1. 
Heaven  is  a  place  of  employment  and  ser- 
vice, as  well  as  of  pleasure  and  joy  ;  and 
the  greatest  joy  results  from  the  greatest 
service. 

16  They  shall  hunger  no  more, 
neither  thirst  any  more  ;  neither 
shall  the  sun  light  on  them,  nor 
any  heat.  17  For  the  Lamb,  which 
is  in  the  midst  of  the  throne,  shall 
feed  them,  and  shall  lead  them  unto 
living  fountains  of  waters  :  and  God 
shall  wipe  away  all  tears  from  their 
eyes. 

Here  St.  Jtlin  proceeds  in  giving  a  fartlier 


description  of  the  place  and  slate  of  the  bless- 
ed ;  he  acquaints  us  both  with  the  private 
evils  tiiey  shall  be  everlastingly  delivered 
from,  as  also  with  the  positive  good  they 
shall  eternally  rest  in.  As  to  the  former  he 
assures  us  that  glorified  souls  shall  be  ac- 
quainted with  no  wants,  and  exposed  to  no 
afflicted  providences.  Thej/  shall  neither 
/lunger  nor  thirst  ;  that  is,  they  shall  be 
in  a  condition  free  from  all,  and  all  manner 
of  wants  whatsoever.  Neither  shall  the 
sun,  nor  the  heat,  light  upon  them  ;  that  is, 
the  scorching  heat  of  persecution,  to  which 
they  were  exposed  here,  shall  never  more 
affect  or  afiiict  them  there.  And  God  will 
wipe  awai/  all  tears  from  their  ei/es,  that 
is,  all  cause  of  sorrow  and  mourning  shall 
evei lastingly  cease.  Farther,  He  acquaints 
us  with  the  positive  good  which  the  glorified 
saints  do  eternally  rest  in  ;  the  Lamb  in  the 
midst  of  the  throne  shall  feed  them,  that  is, 
Christ  shall  satisfy  them  with  a  satiety  of 
joy,  and  fulness  of  pleasure  :  and  lead  them 
to  the  living  fountains  of  water  ;  that  is, 
to  the  never-failing  comforts  of  God's  pre- 
sence. O  happy  place  and  state !  which 
will  at  once  cause  the  saints  to  forget  all 
former  sorrows  for  time  past,  and  happily 
prevent  any  farther  cause  of  affliction  and 
sorrow  for  time  to  come  ;  where  no  sin 
shall  afflict  them,  no  sorrow  affect  them, 
no  danger  affright  them,  where  all  tears 
shall  be  wiped  from  their  eyes,  all  sorrows 
banished  from  their  hearts,  and  everlasting 
joys  shall  possess  their  souls  ;  where  they 
shall  obey  their  God  with  vigour,  praise 
iiim  with  cheerfulness,  love  him  above 
measure,  fear  him  without  torment,  trust 
him  without  despondency,  serve  him  with- 
out lassitude  and  weariness,  without  inter- 
ruption or  distraction,  being  perfectly  like 
unto  God,  as  well  in  holiness  as  in  happi- 
ness, as  well  in  purity  as  in  immortality. 
Lord,  strengthen  our  faith,  in  the  belief  of 
this  desirable  happiness,  and  set  our  souls 
a-longing  for  the  full  fruition  aoxl  final  en- 
joyment of  it. 

CHAP.  vin. 

A  ND  when  he  had  opened  the  se- 
venth seal,  there  was  silence  in 
heaven  about  the  space  of  half  an 
hour. 

When  he  had  opened,  that  is,  when  the 
Lamb,  who  ojoened  the  six  foregoing  seals, 
did  open  the  seventh,  there  was  silence  in 
heaven  about  half  an  hour,  by  way  of 
allusion  to  what  was  done  in  the  temple  at 


Chap.  VIII. 


REVELATION. 


«3r> 


the  time  of  offering  incense.  The  end  of 
which  silence  was  to  give  St.  John  an  op- 
portunity to  contemplate  those  high  utys- 
teries  wliich  he  had  revealed  to  him,  and  to 
prepare  him  for  new  visions,  as  silence  is 
cried  before  the  proclamation  of  great  and 
weighty  matters.  Wlien  great  things  are 
to  be  uttered,  great  attention  is  exprcted,  and 
great  silence  prepares  for  great  attention. 

2  And  I  saw  the  seven  angels 
which  stood  before  God  ;  and  to 
them  were  given  seven  trumpets. 

Observe  here,  1.  The  readiness  of  the  holy 
angels  to  execute  the  will  of  God  at  all  times : 
They  stand  btfore  God,  namely,  to  minis- 
ter at  his  pleasure,  and  to  execute  judgments 
at  his  command  ;  whether  these  were  good 
angels  or  bad,  it  is  not  material  to  dispute, 
seeing  God  makes  both  the  executioners  of 
his  judgments  when  he  pleases.  Observe, 
2.  The  number  of  these  angels,  they  were 
seven,  and  no  more,  because  it  pleased  not 
God  to  pour  down  his  whole  wrath  at  once 
upon  the  rebellious  world,  but  at  divers 
times,  and  gradually.  Observe,  3.  That  to 
these  seven  anaels  were  given  seven  trum- 
pets to  publish  God's  judgments  to  the 
world.  These  trumpets  signified  that  God 
would  proceed  against  the  world  in  fearful 
hostility,  and  appear  against  it  as  an  enemy 
to  battle,  proclaiming  as  it  were  open  war, 
wiih  sound  of  trumpet,  and  bent  of  drum, 
and  hanging  out  a  flag  of  defiance  against 
it.  The  patience  of  God,  though  lasting, 
will  not  be  everlasting.  These  angels  sound- 
ing the  alarm  of  judgments  before  they  did 
inflict  these  following  dreadful  judgments 
upon  the  world,  shows  that  God  warns  be- 
fore he  strikes :  he  doth  usually  pre-admon- 
ish  before  he  punisheth.  Judgment  is  his 
strange  work,  he  delights  not  in  it :  but 
when  sin  calls  upon  him  to  arise  out  of  his 
place,  to  punish  the  inhabitants  of  the  earth 
for  their  iniquity,  he  doth  it  with  un- 
speakable reluctancy  and  regret,  like  a 
tender-hearted  father,  with  a  rod  in  his 
hand,  and  tears  in  his  eyes. 

3  And  another  angel  came  and 
stood  at  (he  altar,  having  a  golden 
censer :  and  there  was  given  unto 
him  much  incense,  that  he  should 
offer  il  with  the  prayers  of  all  saints 
upon  the  golden  altar  which  was  be- 
fore the  throne.  4  And  the  smoke 
of  the  incense,  which  came  with  the 


prayers  of  the  saints,  ascended  up 
before  (iod  out  of  the  angel's  hand. 
5  And  the  angel  took  the  censer, 
and  filled  it  with  fire  of  the  altar,  and 
cast  it  into  the  earth :  and  there 
were  voices,  and  thunderings,  and 
lightnings,  and  au  earthquake. 

Observe  here.  That  all  along  in  the  vi- 
sions which  St.  John  had,  a  representation 
was  made  to  his  mind  of  things  pertaining 
to  the  Jewish  worship :  his  visionary  tem- 
ple, the  altar,  the  incense,  {he  fire,  the  cen- 
ser, which  he  saw,  were  in  allusion  to  the 
material  temple,  and  to  the  worship  and 
service  performed  there  at  Jerusalem  ;  and 
accordingly  this  other  angel  here  mentioned, 
represented  the  High- priest,  (who  was  an  il- 
lustrious type  of  our  Lord  Jesus  Christ,)  whose 
ofl^ce  it  was  to  offer  incense  at  the  altar,  and 
therewith  to  offer  up  prayers  for  the  people. 
Observe  farther.  That  Christ  is  here  repre- 
sented as  having  a  golden  censer,  whereas 
the  high-priest's  was  only  of  brass,  to  denote 
that  he  was  a  more  excellent  high- priest ; 
and  the  7nuc/i  incense  given  to  lum,  repre- 
sents his  abundant  merits,  whereby  he  ren- 
ders the  prayers  of  all  his  saints  acceptable 
to  his  Father.  Learn  hence,  That  as  Christ 
was  the  only  Mediator  of  redemption,  so  is 
he  also  the  only  Mediator  of  intercession  ; 
his  mediation  is  founded  upon  his  satisfac- 
tion :  none  had  to  do  with  the  censer  to 
offer  incense,  but  he  that  had  to  do  with 
the  allar  to  offer  sacrifice.  Who  durst  offer 
to  intercede  with  an  offended  God  on  the 
behalf  of  siimers,  but  he  that  hath  first  satis- 
fied the  justice  of  God  for  sin  ?  Now  (o 
satisfy  an  offended  God  is  Christ's  peculiar, 
therefore  to  intercede  with  God  authorita- 
tively, on  the  behalf  of  offenders,  is  Christ's 
sole  prerogative.  Again,  Christ's  intercession 
gives  virtue  and  effect  to  our  supplications. 
This  truth  was  signified,  ver.  4.  where  it  is 
affirmed,  T/iat  llie  smoke  of  the  incense, 
which  came  -with  the  prayers  of  the  saints, 
ascended  up  before  God  out  of  the  angel's 
hand ;  that  is,  the  virtue  and  efficacy  of  the 
Mediator's  merits,  which  came  up  with  the 
prayers  of  the  saints,  and  perfumed  them, 
did  both  plead  for  and  procure  acceptance 
with  God.  Behold  here  is  the  true  reason 
why  our  poor  and  broken  supplications  do 
find  acceptance  with  God  ;  namely,  because 
perfumed  wiih  the  odours  of  Christ's  merits, 
and  presented  to  the  Father  by  his  own 
mediation  and  intercession.  The  Father 
heareth  him  always,  and  so  he  doth  all  them 
3  H  2 


83G 

whose  prayers  are  offered  by  him.  Observe 
lastly,  Tl.e  success  and  efficacy  of  the  sainis' 
prayers  ttius  perfumed  and  presented  unto 
God  ;  tlit-re  followed  voices,  and  i/i  tinders, 
and  lightnings,  signifying  the  wonderful 
effects  of  prayer,  or  the  terrible  things  that 
would  follow  after  their  prayers,  even  dread- 
ful judgments  upon  the  earth,  that  is,  upon 
the  land  of  Judea,  say  some;  upon  the 
Roman  empire,  say  others.  However  it 
was,  we  may  gather  thus  much  from  it, 
That  in  times  of  national  provocation,  the 
fervent  prayers  of  God's  faithful  servants 
have  a  mighty  prevalency  with  God,  lor 
staving  off  for  a  time  national  ruin  and  de- 
struction. 

6  And  tlie  seven  angels,  which 
had  the  seven  tniinpets,  prepared 
themselves  to  sound.  7  The  first 
an2:el  sounded,  and  there  followed 
liail  and  fire  mingled  with  blood,  and 
they  were  cast  upon  the  earth  :  and 
the  third  part  of  trees  was  burnt  up, 
and  all  green  grass  was  burnt  up. 

Note  here,  1.  The  readiness  of  the  holy 
angels  in  heaven  to  execute  the  will  and 
pleasure  of  God  here  on  earth  ;  they  knew 
that  the  execution  of  God's  judgments  was 
to  be  performed  by  them,  and  accordingly 
they  prepare  themselves  for  it.  Note,  2. 
The  j  udgments  denounced  by  the  first  angel. 
Fire  and  hail  tningled  with  blood.  A 
strange  storm,  alluding  probably  to  one  of 
the  plagues  of  Egypt,  mentioned  Exod. 
ix.  denoting,  say  some,  direful  temporal 
judgments  which  God  would  bring  upon 
Judea  in  general,  and  Galilee  in  particular, 
by  bloodshed  and  insurrections.  The  trees, 
says  Dr.  More,  signify  the  great  men,  and 
the  grass  tiie  common  people.  Others  by 
this  storm  of  hail  and  blood  understand  a 
spiritual  judgment,  namely,  an  inundation 
of  heresy  upon  the  christian  church,  which 
is  of  a  fiery  and  bloody  nature  ;  wherever 
it  prevails,  it  is  a  dreadful  plague,  and  a 
consuming  storm  ;  justly  inflicted  by  God 
upon  a  people  for  their  contempt  of  the 
gospel,  and  not  receiving  the  truth  in  the 
love  of  it,  that  they  might  be  saved. 

8  And  the  second  angel  sounded, 
and  as  it  were  a  great  mountain 
burning  with  fire  was  cast  into  the 
sea :  and  the  third  part  of  the  sea 
became  blood  :  9  And  the  third 
part  of  the  creatures  which  were  in 


REVFXATION.  Chap.  VJIf. 

the  sea,  and  had  life,  died  ;  and  the 
third  part  of  the  ships  were  de- 
stroyed. 

Observe  here,  1.  The  universality  of  the 
judgment  inflicted  ;  the  former  judgment 
was  upon  the  earth,  this  upon  the  sea  :  tha^t 
no  place  might  escape,  a  storm  of  hail  and 
blood  falls  upon  the  former,  a  mountain 
of  burning  fiie  is  cast  into  the  latter ;  both 
signifying  increased  wars  and  bloodshed  by 
sea  and  land,  according  to  some ;  the 
mighty  prevalency  of  error  and  heresy,  say- 
others,  and  particularly  of  the  Arian  heresy, 
which  puffs  up  and  swells  with  pride,  and 
is  the  harbinger  and  forerunner  of  ruin  and 
destruction  j  as  only  by  pride  cometh  con- 
tention, so  after  pride,  or  along  with  pride, 
cometh  destruction. 

10  And  the  third  anoel  sounded, 
and  there  fell  a  great  star  from  hea- 
ven, burning  as  it  were  a  lamp,  and 
it  fell  upon  the  third  part  of  the  ri- 
vers, and  upon  the  fountains  of  wa- 
ters :  11  And  the  name  of  the  star 
is  called  Wormwood  ;  and  the  third 
part  of  the  waters  became  worm- 
wood :  and  many  men  died  of  the 
waters,  because  they  were  made 
bitter. 

The  next  judgmenrt  infJicfed,  or  rather 
the  farther  progress  of  the  former  judgmentj, 
was  the  infecting  of  the  waters  and  rivers 
with  a  mortal  bitterness  by  a  bitter  star 
falling  from  heaven  into  them  ;  denoting, 
say  some,  the  fall  of  a  great  captain  amongst 
the  Jews  in  Judea  ;  others  understand  it  of 
heresy  in  general,  of  the  Arian  heresy  in 
particular  ;  and  some  apply  it  to  the  fall  of 
Rome,  the  seat  of  the  western  empire ;  so 
Mr.  Mede.  If  it  be  understood  of  heresy, 
it  shows  us  what  a  poisonous,  bitter,  and 
deadly  nature,  error  and  heresy  is  of.  Error 
is  as  damnable  as  vice,  the  one  is  an  open 
road,  the  other  a  by-path,  to  hell  and  de- 
struction ;  and  accordingly  that  person,  and 
that  people,  which  have  a  due  care  over 
their  souls'  salvation,  will  be  as  much  afraid 
of  erroneous  principles  as  they  are  of  de- 
bauched practices. 

12  And  the  fourth  angel  sounded, 
and  the  third  part  of  the  sun  was 
smitten,  and  the  third  part  of  the 
moon,  and  the  third  part  of  the  stars; 
so   as   the    third  part    of  them  was 


Cliap.  IX. 


REVELATION. 


837 


darkrncil,  and  the  day  shone  not  for 
a  third  part  of  it,  and  tlie  nii>ht 
likewise.  13  And  I  beheld,  and 
heard  an  angel  flving  throngh  tlie 
midst  of  heaven,  saying  with  a  loud 
voice,  Woe,  woe,  woe,  to  the  inhabit- 
ers  of  the  earth,  by  reason  of  the 
other  voices  of  the  trnnipet  of  the 
three  angels,  which  are  yet  to  sound  ! 

Observe  here,  1.  That  by  the  sun,  moon, 
and  stars,  in  scripture  prophecies,  the  po- 
tenlales  and  powers  of  a  state  are  under- 
stood :  accordingly  the  darkening  of  the 
sun,  moon,  and  stars,  signifies  generally 
the  fall  of  some  great  powers,  either  eccle- 
siastical or  civil ;  others,  who  interpret  thtse 
judgments  spiritually  by  the  darkening  of 
the  sun,  moon,  and  stars,  do  understand  the 
prevalency  of  ignorance  and  error  in  the 
church,  occasioning  a  fearful  eclipse  of  tliHt 
saving  and  comfortable  light  which  would 
illuminate  our  eyes,  and  direct  our  steps  in 
the  way  that  leads  to  eternal  happiness. 
Observe,  2.  That  in  this  and  all  the  toriiKr 
judgments,  the  third  part  only  is  mentioned 
as  smitten,  which  shows  that  the  Lord  cor- 
rects in  measure,  and  delights  more  in  mercy 
than  in  justice,  and  desires  rather  the  con- 
version than  confusion  of  sinners,  by  making 
the  punishments  of  some  instructive  warn- 
ings unto  others.  Observe,  3.  God's  way  of 
dealing  with  his  people  in  giving  warning 
of  future  and  severe  judgments  before  they 
come,  I  heard  an  angel  Jlying  through 
the  midst  of  heaven,  sat/ing.  Woe,  woe, 
nwc,  to  the  inhabitcrs  of  the  earth  ;  thus 
God  warneth  of  approaching  judgments  be- 
fore they  come,  that  sinners  may  repent, 
and  his  own  people  being  forewarned,  may 
be  forearmed,  ere  the  judgment  come  upon 
them:  P/wmoniti,  prce/nuniti :  Pra:visa 
Jacitla  ?ninus  feriunt.  Darts  foreseen  are 
dinlless. 

CHAP.  IX. 
\  ND  the  fifth  angel  sounded,  and 
I  saw  a  star  fall  from  heaven 
unto  the  earth;  and  to  him  was  given 
the  key  of  the  bottondess  ))it ;  2  And 
he  opened  the  bottomless  pit,  and 
there  arose  a  smoke  out  of  the  pit, 
as  the  smoke  of  a  great  furnace: 
and  the  sun  and  the  air  were  dark- 
ened by  reason  of  the  smoke  of  the 
pit.  3  And  there  came  out  of  the 
smoke  locusts  upon  the  earth  ;   and 


unto  them  was  given  power,  as  the 
scorpions  of  the  earth  have  power. 
4  And  it  was  coniinanded  them  that 
they  should  not  hurt  the  grass  of  the 
earth,  neither  any  green  thing,  nei- 
ther any  tree  ;  but  only  those  men 
which  have  not  the  seal  of  God  in 
their  foreheads. 

Observe  here,  1.  That  those  who  under- 
stand this  -woe  denounced  by  the  fifth  angel 
to  denote  a  temporal  judgment,  appiv  it  to 
the  Jewish  seducer,  wlio  headed  the  turbu- 
lent Zealots  ;  he  was  a  ringleader  of  most 
hellish  villains,  and  the  Zealots  under  him 
did  all  the  mischiefs  imaginable,  marched 
up  to  Jerusalem,  plundering  the  city,  seizing 
the  temple,  and  killing  the  high-priest,  with 
the  rest  of  the  priests ;  but  by  God's  provi- 
dence it  so  happened,  that  this  judgment  of 
the  Zealots  fell  not  upon  the  christians,  sig- 
nified by  the  trees  and  green  things,  but 
upon  the  Jews  themselves  only,  because 
they  wt  re  not  of  the  faction  of  Zealots.  Ob- 
serve, 2.  That  those  who  understand  this 
iroe  io  intimate  a  spiritual  judgment,  apply 
it,  some  to  the  first  rising  of  the  Turks  and 
Mahometans,  others  to  the  Papacy  and  Pa- 
pal clergy  :  Mr.  Mede  applies  it  to  the  for- 
mer, king  James  to  the  latter.  "  By  locusts 
and  grasshoppers  (says  he)  understand 
Monks  and  Friars,  who  seem  to  fly  a  little 
from  the  earth,  but  indeed  are  gorbellicd 
devourers ;  in  locusts  you  see  little  but  a 
mouth  and  a  belly  ;  in  Monks  you  see  a 
mouth  to  mumble  over  masses,  and  a  belly  to 
consume  ;  they  seized  when  time  was,  upon 
the  meadows,  the  fat  and  pleasant  parts  of 
the  land,  and  like  grasshoppers  consumed 
every  green,  that  is,  every  good  thing." 
Yet  observe,  3.  The  commission  and  com- 
mand given  to  thein  not  to  hurt  the  trees  ; 
such  as  are  fruit-bearing  and  fruitful  bear- 
ing christians  are  preserved,  and  the  storm 
falls  upon  drossy  hypocrites  :  whence  we 
may  remark,  that  in  times  of  error  and  se- 
duction, as  well  as  in  times  of  judgment 
and  calamity,  God  takes  a  special  care  of  his 
faithful  ones  for  their  preservation  ;  and  has 
a  special  regard  to  the  fruit  of  the  trees  of 
righteousness :  ft  was  commanded  them 
that  they  should  not  hurt  ant/  tree. 

5  And  to  them  f which  had  not 
the  seal  of  God  in  their  foreheads  J 
it  was  given  that  they  should  not  kill 
them,  but  tliat  they  should  be  tor- 
mented five  months  :  and  their  tor- 
ment teas  as  the  torment  of  a  scor- 


838 


REVELATION. 


Chap.  IX. 


pioi)  wlien  he  striketh  a  man.  6 
And  in  those  days  shall  men  seek 
Heath,  and  shall  not  find  it;  and 
shall  desire  to  die,  and  death  shall 
flee  from  ihem. 

That  is,  God  would  bring  such  dreadful 
judgments  and  calamities  upon  the  wicked 
world,  that  men  should  prefer  death  before 
life  ;  and  it  should  be  an  affliction  beyond 
all  other  afflictions,  that  they  could  not  die: 
to  flee  death  is  a  great  misery  ;  but  to 
liave  death  flee  from  us,  or  flee  before  us, 
and  not  be  able  to  find  it,  is  a  far  greater 
misery  ;  God  can  so  embilter  life  by  afflic- 
tions and  sufferings,  that  tiiose  who  dread 
death  may  yet  desire  to  die  ;  not  for  any 
good  that  they  see  in  death,  but  only  to 
get  rid  of  the  troubles  of  this  life  :  ///  tliose 
(Iai/S7ncn  shall  seek  death,  and  shall  not 
find  It. 

7  And  the  shapes  of  the  locnsts 
rcere  like  nnto  horses  prepared  unto 
battle  ;  and  on  tlieir  heads  xcere  as 
it  were  crowns  like  gold,  and  their 
faces  tt'er<^  as  the  faces  of  men.  8 
And  the\  had  hair  as  the  hair  of 
women,  and  their  teeth  were  as  the 
teeth  of  lions.  9  And  they  had 
breastplates,  as  it  were  breastplates 
of  iron  :  and  the  sound  of  their 
wings  was  as  the  sound  of  chariots 
of  many  horses  runninn;  to  battle. 
10  And  they  had  tails  like  unto  scor- 
pions, and  there  were  stings  in  their 
tails  :  and  their  power  was  to  hurt 
men  five  months,  11  And  they  had 
a  king  over  them,  ivhicli  is  the  angel 
of  the  bottomless  pit,  whose  name  in 
the  Hebrew  tongue  is  Abaddon,  but 
ill  the  Greek  tongue  hath  his  name 
ApoUyon. 

That  this  is  a  metaphorical  description  of 
a  terrible  army  of  cruel  men,  seems  very 
plain  :  some  understand  it  of  the  Jewish 
Zealots,  wiio  appeared  as  warriors,  and  were 
devouring  wasters  ;  they  looked  like  men, 
kind  and  friendly,  and  pretending  to  he  re- 
deemers of  the  people,  saviours  of,  and  be- 
nefactors to,  their  country  ;  but  at  the  same 
time  plundering  and  carrying  away  the 
spoils  of  their  brethren,  without  any  tender- 
Mijss  or  compassion.  Others  apply  all  this 
to  the  papal  clergy,  tuoncrous  like  locusts  ; 


•well  fed,  like  horses  for  battle  ;  inightt/, 
for  earthly  possessions;  rrow/zfrf  like  petty 
princes  ;  alluring  like  women  with  their 
iiair,  and  other  ornaments,  S^c.  Others 
again  make  the  application  to  belong  to  the 
Turks  and  Saracens,  who  are  represented  as 
having  many  crowns  on  their  heads,  and 
as  moved  with  wings  in  regard  of  the  many 
and  vast  conquests,  says  Mr.  Mede,  which 
they  made  in  a  short  time,  even  in  Pales- 
tine, Syria,  Armenia,  Asia  the  Less,  and 
many  others.  As  to  the  king,  named  here 
Abaddon  and  ApoUyon,  some  understanct 
it  to  be  the  devil,  others  Mahomet,  others 
the  pope  ;  to  whom,  to  every  of  whom, 
the  name  of  a  destroyer  too  iilly  belongs, 
as  seeking  and  endeavouring  to  destroy 
men's  souls,  and  by  blood  and  persecution 
to  destroy  and  lay  waste  the  church  of 
Christ. 

12  One  woe  is  past :  and,  heboid, 
tliere  come  two  woes  more  hereafter. 
13  And  the  sixth  angel  sounded, 
and  I  heard  a  voice  from  the  four 
horns  of  the  golden  altar  which  is 
before  God,  14  Saying  to  the  sixth 
angel  which  had  the  trumpet,  Loose 
the  four  angels  which  are  bound  in 
the  great  river  Euphrates.  15  And 
the  four  angels  were  loosed,  which 
were  prepared  for  an  hour,  and  a 
day,  and  a  month,  and  a  year,  for  to 
slay  the  third  part  of  men.  16  And 
the  number  of  the  army  of  the  horse- 
men were  two  hundred  thousand 
thousand  :  and  I  heard  the  number 
of  them. 

Note  here,  1.  From  these  words,  One 
<woe  is  past,  and  two  more  are  to  come, 
that  God  has  a  storehouse  of  judgments, 
as  well  as  a  treasury  of  mercy,  and  when 
one  judgment  will  not  do,  he  has  more  to 
inflict.  Note,  2.  The  golden  altar,  which 
is  here  said  to  be  before  God,  signifies  our 
Lord  Jesus  Christ,  his  purity  and  excellency, 
and  his  appearing  continually  in  the  pre- 
sence of  his  Father  for  us,  as  our  interces- 
sor and  mediator.  Note,  3.  That  this  vast 
army  of  horsemen,  consisting  of  twci  hun- 
dred thousand  thousand,  is  expounded  ge- 
nerally of  Turks  and  Arabians,  who  have 
vast  armies  beyond  all  nations,  whom  God 
makes  the  executioner  of  his  vengeance  at 
his  pleasure.  Note,  4.  Whereas  it  is  said, 
that    the  four  angels  were  bound   in    the 


Cliaj).  IX. 


KEVELATION. 


great  river  Euphrates,  anJ,  till  loosed  by 
God's  command,  could  never  hurt  nor  stir, 
— It  leaches  us  that  the  Lord  has  Satan, 
and  all  his  instruments,  in  his  own  power, 
to  loose  them  for  our  sins,  and  to  bind 
them  again  upon  our  repentance:  though 
their  malice  be  intiiiile,  yet  their  power  is 
bounded  ;  they  cannot  do  all  the  mischief 
they  would,  and  they  shall  not  do  all  they 
can.  Note,  5.  That  when  these  destroy- 
ing angels  were  loosed,  their  time  of  hurt- 
ing was  limited  (o  a  year,  and  a  rrioril/i. 
Olid  a  day  ;  showing,  that  the  set  and  de- 
terminate time  of  the  wicked's  itisolency  is 
appointed  by  God  to  be  either  shorter  or 
longer,  as  he  thinks  fit:  yea,  they  execute 
nothing  but  with  a  divine  permission  ; 
nav,  nothing  without  a  special  warrant  and 
commission  from  God.  J  heard  a  voice 
saying,  Loose  the  four  angels  which  are 
bound  in  the  river  Euphrates  ;  and  they 
were  loosed  for  an  hour,  S^-c.  This  is 
matter  of  singular  consolation  to  us,  that 
cvi!  angels  and  wicked  men  are  limited 
poweis  ;  tliey  cannot  move,  much  less  hurt, 
until  God  loose  them  :  A  voice  said, 
Jjoose  the  Jour  angels. 

17  And  thus  I  saw  the  horses  in 
the  vision,  and  thetn  that  sat  on 
them,  havint;  breastplates  of  fire,  and 
of  jacinth,  and  brimstone  :  and  the 
heads  of  the  horses  irere  as  the  heads 
of  lions;  and  out  of  their  mouths 
issued  fire  and  smoke  and  l)rimstone. 
18  By  these  three  was  the  third  part 
of  men  killed,  by  the  fire,  and  by  the 
smoke,  and  by  the  brimstone,  which 
issued  out  of  their  mouths.  19  For 
their  power  is  in  their  mouth,  and  in 
their  tails;  for  their  tails  icere  like 
unto  serpents,  and  had  heads,  and 
with  them  they  do  hurt.  20  And 
the  rest  of  the  men  which  were  not 
killed  by  these  plao;ues,  yet  repented 
not  of  the  works  of  their  hands,  that 
they  should  not  worship  devils,  and 
idols  of  gold,  and  silver,  and  brass, 
and  stone,  and  of  wood  ;  which  nei- 
ther can  see,  nor  hear,  nor  walk  : 
21  Neither  repented  they  of  their 
murders,  nor  of  their  sorceries,  nor 
of  their  fornication,  nor  of  their 
thefts. 

St.  John  proceeds  here  in  describing  this 


vast  army  of  Turks  and  Arabians,  that  with 
incredible  swiftness  did  overrun  and  ruin 
the  txistern  ohuiches  ;  all  these  expressions 
of  fire,  ^lA  brimstone,  and  smoke,  denote 
that  cruel  devastation  and  destruction  which 
was  occasioned  by  the  Turks  and  Maho- 
metans. Behold  here  the  instruments  of 
Satan,  how  his  own  cruel  and  destructive  na- 
ture is  discovered,  how  exceedingly  he  is 
delighted  in  the  perdition  of  mankind,  hav- 
ing been  a  murderer  from  the  beginning. 
In  the  two  last  versos  St.  John  declares,  1. 
What  were  the  sins  which  produced  so  great 
a  plague,  namely,  idolatry  and  the  worshiji- 
ping  the  works  of  their  own  hands,  a  sin 
very  odious  to  God,  and  for  which  God 
suffc-red  the  Turks  to  be  so  severe  a  scourge 
to  Christendom;  what  iitlle  reason  had  the 
christians  then  to  call  their  wars  against 
the  Turks  the  iioly  wars,  when  idolatry, 
tlie  cause  of  it,  was  not  repented  of  ? 
What  success  could  they  expect  as  long 
as  the  idolatry  of  christians,  and  their  other 
provoking  sins,  were  so  many  ?  Observe 
farther.  What  was  the  end  God  aimed  at 
by  such  strong  physic,  by  such  terrible 
judgments  as  he  then  brought  upon  the 
world  ?  It  was  to  bring  them  to  repentance  ? 
but  so  mad  was  the  antichristian  world  upon 
their  idols,  that  they  would  not  be  reformed 
by  the  judgments"  they  saw  upon  their 
brethren.  Hence  learn,  Tiiat  when  God 
once  begins  to  enter  into  judgment  with  a 
sinful  people,  he  will  follow  them  with  a 
variety  and  succession  of  plagues  and  judg 
menis  one  upon  another,  till  he  has  either 
brougiit  them  to  himself,  or  brought  them  to 
nothing. 

CHAP.  X. 

A  ND  I  saw  another  mighty  ano;el 
come  down  from  heaven,  clothed 
with  a  cloud  ;  and  a  rainbow  teas 
upon  his  head,  and  his  face  was  as 
it  were  the  sun,  and  his  feet  as  pil- 
lars of  fire:  2  And  he  had  in  his 
hand  a  little  book  open  ;  and  beset 
his  right  foot  iipon  the  sea,  and  his 
\ehfoot  on  the  earth. 

This  angel  is  concluded  to  represent  our 
Lord  JesusChrist,  the  angel  of  the  covenant: 
he  is  called  a  tnighty  angel,  in  opposition 
to  the  mighty  enemies  of  his  church,  men- 
tioned in  the  foregoing  chapter ;  he  is  said 
to  come  do-wn  from  heaven,  to  intimate  his 
signal  and  seasonable  appearing  for  the  re- 
lief of  his  church  •,  clothed  with  a  cloud, 


«40 


REVELATIONS 


Chap.   X. 


representing  the  manner  of  liis  coming  in 
the  clouds  at  the  final  judgment ;  with  a 
rainbow  on  his  head,  signifying  that  cove- 
nant of  peace  which  he  had  made  with  his 
church,  and  his  continual  mindfulness  of 
that  covenant ;  his  face  was  as  the  sun,  to 
denote  that  light  of  comfort  and  deliverance 
which  he  would  bring  to  his  church  in  his 
own  lime ;  his  feet  as  pillars,  signifying 
the  steadmess  and  stability  of  his  purposes 
and  actions,  that  where  he  sets  his  feet,  none 
can  remove  him  ;  and  as  pillars  offre, 
denoting  his  ability  to  tread  down  his  ene- 
mies under  him,  and  also  to  consume  them : 
this  is  according  to  the  description  of  his 
person,  given,  chap.  i.  15,  16.  The  em- 
blems and  figures  by  which  he  is  repre- 
sented here,  are  the  same  by  which  he  was 
described  there ;  consequently  he  was  the 
same  person.  Observe  next.  The  account 
of  what  he  did.  He  had  a  little  book  in  his 
hand  open,  to  distinguish  it  from  the  former 
book  sealed  ;  a  book  in  which  the  purpose 
and  decree  of  God  was  made  known  con- 
cerning what  should  happen  to  the  church  ; 
a  book  sealed  and  shut  to  us,  but  obvious 
and  open  to  Christ.  Christ,  that  lay  in  the 
bosom  of  the  Father,  reveals  his  Father's 
secrets  to  us,  so  far  as  it  is  needful  and  ne- 
cessary for  us  to  know  them.  And  he  set 
his  right  foot  on  the  sea,  and  his  left  foot 
on  the  earth,  to  let  us  know  his  sovereignty 
and  dominion  over  the  whole  world  ;  as 
well  over  the  turbulent  and  unquiet,  as  over 
the  quiet  and  more  peaceable  part  of  it;  and 
also  to  signify  his  ability  to  tread  down  his 
enemies,  wherever  they  are  ;  a  consideration 
that  administers  much  comfort  and  conso- 
lation to  his  church  ;  his  dominion  is  over 
the  earth  and  sea  ;  none  can  dispossess  him 
of  his  power,  and  none  can  escape  his 
presence. 

3  And  cried  with  a  loud  voice,  as 
when  a  lion  roareth  :  and  when  lie 
had  cried,  seven  thiinders  uttered 
their  voices.  4  And  when  the  seven 
thunders  had  uttered  their  voices,  I 
was  about  to  write  :  and  I  heard  a 
voice  from  heaven  saying  unto  me. 
Seal  up  those  things  which  the  seven 
thunders  uttered,  and  write  them 
not. 

This  angel,  who  represented  Christ  the 
Lion  of  the  tribe  of  Judah,  is  said  to  cry 
like  a  roaring  lion,  whose  voice  is  both  loud 
and  terrible  ;  this,  some  conceive,  shadow- 


ed fort!)  the  efficacious  ani? successful^reach- 
ing  of  the  gospel,  and  that  the  seven  tiuin- 
ders  signified  the  same  :  but  others  appre- 
hend hereby  the  thundering  judgments  of 
God  which  were  shortly  to  be  inflicted  on 
the  wicked  world  ;  and  particularly  on  Je- 
rusalem by  Titus,  say  some  ;  upon  Anti- 
christ and  his  adherents,  say  others.  The 
judgments  of  God  are  fitly  set  forth  by 
thunder,  because  they  do  not  fly  at  random, 
but  by  divine  direction  ;  the  loudness,  the 
swiftness,  the  forcibleness  of  thunder,  is 
known,  and  the  terribleness  of  God  in  his 
doings  towards  the  children  of  men  has  been 
sufficiently  understood.  Observe  next,  St, 
John's  intention  to  write  what  these  thun- 
ders uttered,  for  the  benefit  of  the  cliurch, 
as  conceiving  them  to  be  of  great  concern- 
ment to  her:  but  he  receives  a  command 
from  Christ  to  the  contrary  ;  not  to  do  it 
at  present,  God  foreseeing  that  the  opposers 
would  not  hear  but  despise  ;  tlierefore  these 
judgments  shall  be  known  by  experience, 
and  not  by  words.  Others  say  this  inhibi- 
tion was  only  temporary,  not  perpetual ; 
write  them  not,  that  is,  conceal  them  for  the 
present,  till  thou  hast  those  things  repre- 
sented to  thee  in  other  types,  and  till  they 
are  nearer  their  accomplishment ;  hereafter 
he  might  write  them,  for  what  God  reveal- 
ed to  John  was  to  be  showed  to  his  servants, 
chap.  i.  1, 

5  And  the  angel  which  I  saw 
stand  upon  the  sea  and  upon  the 
earth,  lifted  up  his  hand  to  heaven, 
G  And  sware  by  him  that  liveth  for 
ever  and  ever,  who  created  heaverf, 
and  the  things  that  therein  are,  and 
the  earth,  and  the  things  that  there- 
in are,  and  the  sea,  and  the  things 
which  are  therein,  That  there  should 
be  time  no  longer  :  7  But  in  the  days 
of  the  voice  of  the  seventh  angel, 
when  he  shall  begin  to  sound,  the 
mystery  of  God  should  be  finished, 
as  he  hath  declared  to  his  servants 
the  prophets. 

The  angel  that  represented  Christ,  is  here 
represented  to  St.  John  as  swearing.  Where 
observe,  1.  The  ceremony  used  in  swearing. 
Lifting  up  of  the  hand  to  heaven,  appeal- 
ing thereby  to  God  as  a  witness  and  a  judge. 
2.  The  person  sworn  by,  God  ;  described, 
(1.)  By  his  eternity.  Tie  lives  for  ever, 
before  and  after  all  time.  (2.)  By  his  om- 
nipotcncy,  and  almighty  power  in  the  work 


Chap.  X. 


REVELATION. 


841 


ol"  creation,  making  heaven  and  earth,  and 
the  sea,  and  al!  things  that  are  therein.  An 
oath  is  proper  to  God,  and  as  we  are  to 
swear  bv  God,  so  God  is  only  to  be  sworn 
by.  Observe,  3.  The  thing  sworn,  namely, 
Tlittt  time  slioll  be  no  more  ;  that  is,  that 
there  should  be  no  fnither  delay  of  time, 
for  the  destruction  of  Jerusalem,  and  the  ob- 
durate Jews,  say  some  ;  for  the  ruin  of  the 
Roman  empire,' for  the  destruction  of  Anti- 
clirist,  say  others ;  the  performance  of  God's 
word,  both  in  his  promises  of  deliverance 
to  his  church,  and  in  the  execution  of  judg- 
ment on  her  enemies,  is  now  at  hand.  Ob- 
serve, 4.  The  promise  made,  and  the  as- 
surance here  given,  namely.  That  the  ?nj/s- 
ten/  of  God  should  be  fnished,  that  is,  the 
deliverance  of  the  church  should  be  com- 
pleted, and  the  final  confusion  of  her  ene- 
mies shall  be  accomplished;  which  is  call- 
ed a  vnjstcry,  because  the  world  under- 
stands it  not,  nor  will  they  believe  the  same. 
As  mysteries  have  their  own  time  to  be 
made  manifest  in,  so,  to  the  comfort  of  the 
fulhful,  and  the  terror  of  the  wicked,  a  day 
was  then  approaching,  in  which  the  happy 
condition  of  the  aflflicted  should  appear, 
and  the  calamitous  state  of  the  ungodly  be 
discovered. 

8  And  the  voice  which  1  heard 
from  heaven  sjiake  unto  nie  again, 
and  said,  Go,  and  talie  the  little 
hook  which  is  open  in  the  hand  of 
the  angel  which  standeth  upon  the 
soa  and  upon  the  earth.  9  And  I 
went  unto  the  angel,  and  said  unto 
him,  Give  me  the  little  book.  And 
he  said  unto  me,  Take  it,  and  eat  it 
up  ;  and  it  shall  make  thy  belly  bit- 
ter, but  it  shall  be  in  thy  mouth  sweet 
as  honey.  10  And  I  took  the  little 
book  out  of  the  angel's  hand,  and 
ate  it  up  :  and  it  was  in  my  mouth 
sweet  as  honey :  and  as  soon  as  I 
had  eaten  it,  my  belly  was  bitter. 
11  And  he  said  unto  me.  Thou  must 
prophesy  again  before  many  peoples, 
and  nations,  and  tongues,  and  kings. 

Expositors  generally  make  this  Utile 
hook  the  emblem  of  the  holy  scriptures  ; 
and  the  command  given  by  the  angel  to 
St.  John  to  cat  this  book,  impoits  the  great 
duly  of  studying  diligently  the  holy  scrip- 
tures, inwardly  digesting  them,  and  making 
them  our  own  by   pailicular  upplicaiioii. 


What  we  eat  is  turned  into  nourishment, 
and  becomes  one  substance  with  ourselves; 
thus  the  mysteries  of  the  gospel  must  be 
eaten  by  the  interpreters  of  gospel-mysteries. 
It  is  not  enough  that  we  know  divine  things, 
but  we  must  know  them  divinely  ;  we  must 
have  a  savoury  knowledge  of  them,  and  an 
experimental  acquaintance  with  them.  Ob- 
serve, 2.  The  effect  which  the  eating  of  this 
book  had  upon  St.  John,  it  was  in  his 
mouth  sweet  as  honey,  in  his  belly  very 
bitter;  that  is,  the  knowledge  he  had  of 
divine  mysteries,  was  in  itself  very  pleasant, 
but  the  knowledge  of  the  persecutions  and 
cruelties  which  the  christians  were  to  suffer 
and  undergo,  was  very  bitter  to  his  soul. 
Learn  hence.  That  though  communication 
of  light  from  God,  and  the  revelation  of  the 
mind  and  will  of  God,  be  in  itself  very  de- 
lightful to  his  ministers,  yet  in  respect  to  the 
said  messages  contained  in  his  word,  it  is 
very  burdensome  and  bitter  to  them  ;  how- 
ever, it  being  the  burden  of  the  Lord,  they 
must  bear  it,  they  must  carry  it.  Every 
good  man,  much  moreevery  gracious  minis- 
ter, has  a  very  high  estimation  of  the  word  of 
God,  he  esteems  it  as  food,  he  esteems  it  as 
necessary  food,  he  esteems  it  more  than  his 
necessary  food  ;  but  when  God  sends  us  to 
denounce  judgments  upon  sinners,  our  belly 
trembles,  our  lips  quiver,  anguish  takes  hold 
upon  us ;  we  desire  not  the  woeful  day. 
Lord,  thou  knowest.  Observe  lastly.  The 
assurance  God  gives  St.  John  of  farther  re- 
velations of  his  mind  unto  him,  As  thou 
hast  prophesied,  so  thou  ?mist  prophesy 
again  before  many  people,  and  nations, 
and  tongues,  and  kings :  see  here  in  St. 
John's  person  the  true  end  and  reason  why 
God  calls  his  ministers,  and  fits  them  with 
gifts,  and  why  they  furnish  themselves  with 
acquired  abilities, — it  is  to  render  themselves 
the  more  serviceable  in  his  work,  that  they 
may  speak  of  his  word  before  kings  and 
not  be  ashamed, 

CHAP.  XI. 

A  ND  there  was  given   me   a  reed 

like  unto  a  rod  :   and  the  angel 

stood,  savins:.  Rise,  and  measure  the 

temple  of  God,  and  the  altar,  and 

them  that  worship  therein. 

Observe  here,  1.  The  command  given 
by  God  to  St.  John  to  take  a  survey  of  his 
church,  his  spiritual  temple,  consisting  of 
living  stones,  and  built  upon  the  chief  cor- 
ner stone,  Jesus  Christ.  God's  faithful  and 
true  worshippers  are  only  those  whom  God 


d42 


REVELATION. 


Chap.  XI. 


will  have  to  be  measured,  and  laken  notice 
of  as  being  his  part  and  portion,  his  taber 
riacle  in  which  he  will  dwell.  And,  bless- 
ed be  God  !  in  Ihe  worst  of  times  they  are 
measurable ;  even  in  times  of  epidemical 
degeneracy,  and  universal  apostasy,  God 
has  a  number  to  stand  up  for  his  name, 
and  to  bear  witness  to  his  truth.  Observe, 
2.  That  the  temple,  ihe  altar,  and  the  woi- 
shippers  therein,  are  here  all  joined  together, 
and  the  command  given  is,  to  measure  them 
together.  Arise,  and  7ncasure  the  teviple, 
ihe  altar,  and  them  that  ivorship  therein  ; 
intimating,  that  the  true  church,  and  the 
true  worshippers,  are  ever  found  together ; 
and  by  the  true  worship,  and  the  true  wor- 
shippers, is  the  true  church  ever  known  ; 
so  that  if  the  question  be  asked,  "  Where  is 
the  true  chuich  ?"  the  answer  is,  whire  the 
true  altar  is  ;  and  where  the  true  worship  is, 
liiere  the  true  church  is  ;  that  church  whicii 
will  bear  God's  measuring  reed,  the  scrutiny 
of  the  scriptures,  and  the  examination  of 
his  holy  word;  where  that  worship  is  found, 
here  the  church  of  God  is  found. 

2  But  the  court  which  is  without 
the  temple  leave  out,  and  measure  it 
not;  for  it  is  given  unto  the  Gen- 
tiles ;  and  the  holy  city  shall  they 
tread  under  foot  forty  and  two 
months. 

Observe  here,  What  St.  John  is  forbidden 
to  measure,  and  commanded  to  leave  out, 
as  no  part  of  the  true  church,  namely.  The 
court  which  is  without  the  {e?nple :  that 
is,  that  part  of  the  visible  church  which  is 
over-run  with  idolatry  and  Antichristian 
worship,  as  bad  as  Gentilism,  and  accord- 
ingly shall  be  treated  as  G<:'ntiles,  and  trod- 
den down  under  foot  as  drossy  hypocrites  : 
Measure  the  tenip/e,says  God,  but  not  the 
outward  court.  The  temple  had  but  few 
worshippers,  the  priests  only,  in  compari- 
son of  the  outward  court,  where  the  body 
of  the  people  was;  whence  we  see  that  the 
true  church  is  but  small,  vertj  small,  in 
comparison  of  the  false  and  antichristian 
church,  and  consequently  multitude  can  be 
no  right  note  of  the  true  church.  Observe 
farther.  That  whereas  these  Gentiles  are  said 
to  tread  under  foot  the  holy  city  forty-two 
months,  thereby  is  signified,  that  they 
should  kill  and  persecute  the  true  spouse  and 
church  of  Christ,  (railed  the  holy  city,  in 
allusion  to  the  earthly  Jerusalem,)  during 
the  time  of  antichrist's  prevalency  ;  yet 
here  we  have  Ihe  church's  ground  of  com- 


fort and  support,  that  her  pressures,  and  An- 
tichrist's prevalency,  shall  be  but  for  a  limit- 
ed time,  a  short  lime  ;  the  holy  city  shall 
they  tread  under  foot  forty  and  two 
months. 

3  And  I  will  give  power  unto  my 
two  witnesses,  and  they  shall  pro- 
|)hecy  a  ti\oiisand  two  hundred  and 
threescore  days,  clothed  in  sack- 
cloth. 

Observe  here,  1.  That  the  church  of  God 
during  antichrist's  prevalency,  shall  not 
want  witnesses  or  faithful  teachers,  though 
removed  by  persecution  into  corners.  Ob- 
serve, 2.  By  mentioning  two  only,  we  may 
gather  the  paucity  of  faithful  teachers  during 
the  time  of  antichrist's  prevalency  :  two  are 
a  number,  but  the  least  of  numbers  :  we 
must  not  have  our  eye  upon  the  multitude, 
or  conclude  that  it  is  not  truth  which  is  not 
embraced  and  practised  by  the  most ;  the 
train  of  Christ  is  not  large,  nor  are  his  ways 
thronged  as  they  ought,  few  comparatively 
there  be  that  walk  in  them.  As  they,  whom 
he  calls  forth  to  be  eminently  his  witnesses, 
are  not  many,  therefore  called  two  :  so  they 
that  received  their  witness  are  but  few,  for 
the  world  wonders  after  the  beast.  Suest. 
But  who  and  what  are  these  witnesses? 
Answ.  The  whole  succession  of  faithful  mi- 
nisters, martyrs,  and  confessors,  which  Al- 
mighty God  from  time  to  lime  has  raised 
up  in  his  church  to  be  the  assertors  and 
niaintainers  of  divine  truth,  and  to  bear 
their  testimony  for  Christ  against  all  heresies, 
blasphemies,  idolatries,  and  usurpations,  in 
the  time  of  antichrist's  reign.  Observe,  3. 
The  proper  work  of  these  witnesses  declared, 
it  is  to  prophesy  ;  that  is,  to  instruct  the 
people  how  to  worship  God  according  to 
his  word  and  will.  The  manner  of  their 
prophesying  is  said  to  be  in  sackcloth  ;  that 
is,  in  much  affliction,  and  with  great  lamen- 
tation, bewailing  the  pollutions  of  the 
chuich  by  the  overspread ings  of  idolatry: 
and  the  time  of  their  prophesying  is  said  to 
be  a  thousand  two  hundred  and  three- 
score  days  ;  that  is,  during  the  time  of  an- 
tichrist's reign,  so  long  the  witnesses  shall 
have  a  mournful  time  of  it ;  during  the 
whole  reign  of  Antichrist,  God  will  have  a 
true  church,  a  true  ministry,  and  faithful 
witnesses,  whom,  though  antichrist  will 
fight  with,  yet  he  shall  never  prevail  against. 
Observe,  4.  How  God  is  pleased  to  own 
and  bear  witness  to  these  his  witnesses.  1. 
He  calls  them  his,  my  two  witnesses,  2.  He 


Chap.  XI. 


REVELATION. 


843 


gives  lliem  power  to  prophcci/  ;  that  is, 
they  have  their  commission  ami  aulhority 
f'roin  him,  arul  they  are  cnahk'd,  assisted, 
and  succeeded,  by  huu  in  the  discharge  of 
their  lest imoiiy ;  their  resolution  and  con- 
rage  is  trom  God,  who  calls  tiiem  (ortli  to 
bear  their  testimony  for  him.  Leaiii  hence, 
That  when  God  calls  any  of  his  to  a  mar- 
tyr's fire,  he  does  endue  them  with  a  mar- 
tyr's faith  ;  he  furnishes  his  ministers  and 
faithful  servants  with  noble  endowments, 
answerable  to  their  great  cmphiyments  : 
God  evermore  gives  much  grace,  where  he 
tries  grace  much.  As  the  command  of  God 
makes  every  duty  necessary,  so  the  assist- 
ance of  God  makes  every  duty  easy,  and 
the  reward  of  God  makes  every  duty  and 
service  gainful  and  advantageous. 

4  These  are  the  two  olive-trees, 
and  the  two  candlesticks  standing 
before  the  God  of  tlie  earth.  5  And 
if  any  man  will  hurt  them,  fire  pro- 
ceedeth  out  of  their  motitli,  and  de- 
voureth  their  enemies  ;  and  if  any 
man  will  hurt  them,  he  mnst  in  this 


manner   oe 


d.  G  These  have 
power  to  shut  heaven,  that  it  rain 
not  in  the  days  of  their  prophecy  : 
and  have  power  over  waters  to  turn 
them  to  blood,  and  to  smite  the 
earth  with  all  plagues,  as  often  as 
they  will. 

Observe  here,  1.  A  double  title  given  by 
God  unto  the  two  witnesses,  spoken  of  in 
the  former  verse ;  they  are  styled  oiive- 
trees  and  candlesticks.  As  the  olive-tree 
is  always  green,  so  the  ministry  of  these 
witnesses  is  lively  and  efficacious,  as  the 
olive  is  a  sign  of  peace,  and  the  oil  that 
drops  from  the  olive  an  emblem  of  grace, 
so  the  ministry  of  these  witnesses  was  a 
ministry  both  of  grace  and  peace.  Again, 
they  are  railed  olive-trees,  because  they  are 
to  minister  oil  to  the  candlesticks,  which 
are  to  hold  out  light  unto  olhors.  Here 
note,  That  the  title  of  candlesticks  given  to 
the  churches,  chap.  i.  is  here  given  to  the 
ministers  of  the  church;  partly  to  show 
the  near  relation  that  is  between  them,  and 
partly  to  point  out  the  duty  that  is  mu- 
tually incumbent  upon  them  ;  namely,  to 
hold  forth  the  light  of  truth  unto  others. 
And  farther,  these  candlesticks  are  said  to 
stand  before  the  God  of  the  enrl/i,  signi- 
fying their  fidelity  in  llie  discharge  of  their 
duty,  as  in  the  presence  of  God,  before  w  horn 


they  stand.  Observe,  2.  The  efficacy  and 
power  of  llicse  witnesses'  ministry  in  the 
certain  effects  of  it.  What  was  said  of 
Elijah  and  Elisha  literally,  is  applied  unto 
them  spiritually.  1.  As  Elijah  brought 
fire  down  hoin  heaven,  which  devoured 
the  enemy,  so  fire  proceeds  out  of  these 
witnesses'  mouth,  not  by  way  of  impreca- 
tion, but  by  way  of  denunciation,  pro- 
nouncing the  thieatenings  and  judgments 
of  God  against  them,  continuing  in  their 
impenitency.  2.  As  Elijah  had  power  to 
shut  heaven,  so  have  these  witnesses  power 
to  do  the  like  during  the  time  of  their  pro- 
phecy ;  that  is,  God  is  provoked  for  the 
world's  ill  treatment  of  iiis  faithful  witnesses 
to  withhold  the  spiritual  rain  of  the  word, 
and  the  refreshing  doctrine  of  the  gospel, 
from  them.  Again,  when  it  is  said  that 
these  witnesses  have  power  to  turn  the 
waters  into  blood,  and  to  smite  the  earth 
with  all  plagues,  there  is  a  manifest  allu- 
sion to  Moses  and  Aaron,  who  exercised 
such  a  power,  Exod.  vii.  Accordingly, 
God  being  provoked  by  the  indignities 
oflfered  to  his  faithful  witnesses,  permits  the 
pure  doctrine  of  the  gospel  to  be  corrupted, 
and  avenges  tlieir  cause,  by  bringing  judg- 
ments on  the  world,  as  Moses  did  upon 
Egypt,  according  to  the  thieatenings  de- 
nounced by  them.  Whence  we  may  learn, 
what  great  credit  and  esteem  the  faithful 
witnesses  and  ministers  of  Christ  are  in 
with  God  ;  what  power  and  prerogative  is 
given  to  them,  far  surpassing  the  power  of 
any  mortal  prince,  even  a  power  to  open 
and  shut  heaven,  to  turn  waters  into  blood, 
and  to  smile  the  earth:  that  is,  God  doth 
all  these  things  upon  a  just  occasion,  in 
vindication  of  them,  and  in  revenge  for  the 
injuries  done  unto  them. 

7  And  when  they  shall  have  finish- 
ed their  testimony,  the  beast  that 
ascendeth  out  of  the  bottomless  pit 
shall  malie  war  against  them,  and 
shall  overcome  them,  and  kill  them. 
8  And  their  dead  bodies  shall  lie 
in  the  street  of  the  great  city,  which 
spiritually  is  called  Sodom  and 
Egypt,  where  also  our  Lord  was 
crucified.  0  And  they  of  the  peo- 
ple and  kindreds  and  tongues  and 
nations  shall  see  their  dead  bodies 
three  days  and  an  half,  and  shall 
not  suffer  their  dead  bodies  to  be 
juit    in    graves.     10  And   they  that 


844 


REVELATION. 


Chap.  XI. 


dwell  upon  the  eartli  shall  rejoice 
over  them,  and  make  merry,  and 
shall  send  gifts  one  to  anotlier  ;  be- 
cause these  two  prophets  tormented 
them  that  dwelt  on  the  earth. 

These  verses  set  before  us  the  barbarous 
usage  which  the  Iwo  witnesses  should  meet 
with  from  the  antichristian  world,  for  the 
failhfui  discharge  of  their  duty  ;  ihey  shall 
be  slain,  poHtically  and  civilly,  say  some ; 
deposed,  silenced,  imprisoned,  and  laid 
aside  as  useless  and  dead.  Literallvi  say 
others,  they  shall  be  put  to  death  for  the 
testimony  of  Jesus,  by  bloodshed,  fire,  and 
faggot.  Thei/  shall  overcome  them,  that 
is,  ill  their  persons,  but  not  in  their  cause. 
See  here  the  Christian  church  founded  in 
blood,  that  of  Christ  its  head  ;  watered 
with  blood,  that  of  his  ministers  and  mem- 
bers. God  suffers  his  sometimes  to  be 
actually  slain,  for  his  own  glory,  their  ho- 
nour, and  (he  church's  good  :  but  mark 
the  time  specified  when  the  witnesses  were 
slain  ;  it  was  xheii  they  had  finished  their 
testimony,  and  not  before  then,  but  not 
till  then.  So  long  as  God  has  special 
work  and  service  for  his  witnesses  to  do  in 
the  woild,  their  mighty  and  cruel  enemies 
cannot  touch  an  hair  of  their  heads,  much 
less  can  they  take  away  their  lives,  //// 
they  have  finished  their  testimont/.  Ob- 
serve, 2.  Besides  the  antichristian  cruelly, 
in  killing  these  witnesses,  their  barbarous 
inhumanity,  in  denying  them  burial,  not 
suffbrmg  some  to  be  buried  at  all,  and 
digging  up  the  bones  of  others  that  had 
been  long  buried.  The  place  where  this 
was  done  is  called  Sodo7)i  and  Egypt,  and 
the  great  cifj/  where  our  Lord  was  cruci- 
fied  ;  which,  if  literally  understood,  signi- 
fies Jerusalem,  compared  to  Sodom  for  the 
abominable  sins  of  the  Gnostics  committed 
in  her;  and  to  Egypt,  for  oppression  :  but 
if  mystically  understood,  Rome,  or  the  Ro- 
man empire,  is  conceived  by  most  Protes- 
tants to  be  here  intended  by  Egypt  and 
Sodom ;  like  Egypt,  for  idolatry,  tyranny, 
spiritual  darkness,  obstinacy,  and  obduracy  ; 
like  Sodo?n  for  iincleanness,  yea,  worse  than 
Sodom,  uncleanness  being  not  only  prac- 
tised but  tolerated,  yea,  allowed  publicly, 
licences  being  there  given  to  such  public 
houses,  and  hooks  written  in  defence  of 
Sodomy  at  Home,  where  Christ  may  be 
said  to  be  crucified  in  his  members  as  long 
as  this  a|)0stale  power  holds  up.  Observe, 
3.  The  great  joy  and  exultation  which  is 
here  discovered  at  the  slaughter  of  these 


witnesses ;  the  antichristian  rabble  triumph 
and  make  merry,  rejoice  and  send  gifts, 
to  one  another.  Lord  !  how  madly  do  the 
wicked  rejoice  at  the  death  of  those  men 
that  used  their  utmost  endeavours  to  have 
saved  them !  They  that  dwell  on  the 
earth  shall  rrjoiee  and  make  merry.  Ob- 
serve, 4.  The  special  reason  assigned  why 
the  members  of  antichrist's  kingdom  did 
thus  triumph  at  the  head  of  the  witnesses, 
and  their  supposed  utter  extinction,  namely, 
because  the  two  witnesses  tormented  them 
that  dwell  on  the  earth  ;  that  is,  by  their 
public  preaching,  by  their  private  reprov- 
ing, by  their  denouncing  of  God's  judg- 
ments against  them  ;  for  not  suffering  them 
to  go  on  quietly  and  undisturbedly  in  the 
ways  of  sin,  they  grew  very  uneasy  with 
them,  and  rejoiced  when  they  thought  the 
world  fully  nd  of  them.  Lord  !  how  does 
the  preaching  of  thy  word,  which  comforts 
and  supports  thy  children,  which  is  sweeter 
to  them  than  the  honey,  and  more  esteemed 
by  them  than  their  necessary  food,  how 
does  the  same  word  preached  torment  no- 
torious sinners ;  and,  instead  of  receiving 
the  message,  they  rage  at  the  messenger, 
and  triumph  and  dance  with  Herod,  to 
see  that  head  cut  oflf  whose  tongue  was  so 
l)old  to  tell  them  of  their  faults  :  They  re- 
joiced, because  these  iwo  prophets  that 
tormented  them  were  slam. 

11  And  after  three  days  and  an 
half  the  spirit  of  life  from  God  en- 
tered into  them,  and  they  stood 
upon  their  feet ;  and  great  fear  fell 
uj)on  them  which  saw  them.  12 
And  they  heard  a  great  voice  from 
heaven,  saying  unto  them,  Come  up 
hither.  And  they  ascended  up  to 
heaven  in  a  cloud  ;  and  their  ene- 
mies beheld  then). 

The  death  of  the  witnesses  was  described 
in  the  foregoing  verses,  their  resurrection  is 
declared  in  these.  This  is  understood  poli- 
tically by  some,  that  they  who  were  civilly 
dead,  that  is,  laid  aside  as  useless,  were  now 
politically  alive  ;  that  is,  restored  to  their 
public  work  and  emploj'ment  in  the  church 
again,  God  causing  princes  and  magistrates 
to  own  and  favour  them  ;  and  accordingly, 
by  their  ascending  up  into  heaven,  they 
understand  their  re-entering  into  the  church, 
their  re-enjoying  their  public  liberties  and 
gospel  privileges,  which,  in  comparison  of 
the  low  and  sackcloth  condition  they  were 


Chap.  XI. 


REVELATION. 


845 


in  before,  was  like  heaven  and  earth  unto 
tliem.  And  tliey  ascended  in  a  cloud,  that 
is,  gloriously,  and  tlu'ir  enemies  beheld  thorn 
with  an  envious  eye,  because  of  the  work 
in  their  hands,  which  it  was  not  in  tlieir 
power  to  hinder.  Others  understand  this 
resurrection  (in  the  manner  fore-mentioned) 
to  be  meant  not  of  tlie  same  men,  but  of 
men  of  the  same  spirit  and  o(!ice,  restored 
to  the  same  work,  to  the  admiration  of  the 
good,  and  constcnialion  of  the  bad  ;  and 
that  the  voice  of  Christ  spake  to  the  slain 
witnesses,  saying.  Come  up  hither,  that  is, 
into  heaven,  to  receive  the  reward  of  your 
sufferings  and  services,  and  others  that  suc- 
ceed you  in  office  shall  partake  of  your 
spirit,  and  peifect  that  work  which  you  l)e- 
gan  and  carried  on.  Where  note.  That 
oft-times  God's  faithful  witnesses,  namely, 
such  n)agistrates  and  ministers  as  have  done 
great  things  for  the  church  of  God,  are 
taken  up  to  heaven  before  they  behold  the 
desired  issue,  which  is  left  to  their  successors 
to  see  completed. 

13  And  the  same  hour  was  there 
a  great  earthquake,  and  tlie  fentli 
part  of  the  city  fell,  and  in  the  earth- 
quake were  slain  of  men  seven  thou- 
sand :  and  the  remnant  were  af- 
frighted, and  gave  glory  to  the  God 
of  heaven. 

These  words  are  conceived  by  interpre- 
ters to  set  forth  the  great  success  of  the 
witnesses'  ministry  after  their  resurrection  ; 
it  was  accompanied  with  a  mighty  earth- 
quake, or  a  great  shaking  of  the  kingdom 
of  antichrist ;  insomuch,  that  a  tcnlh  part 
of  the  city  fell ;  that  is,  many  nations  and 
kingdoms  under  antichrist's  tyranny  and 
dominion  shook  ofFihe  yoke,  and  disowned 
his  jurisdiction,  and  fell  off  from  him.  Ob- 
serve farther.  What  this  earthquake  and 
fall  produced,  namely,  a  twofold  effect.  1. 
Seven  thousand  were  slain.  2.  Others 
were  affrighted,  turned  from  their  sins,  and 
gave  glory  to  God.  Behold  here  the  great 
power  of  the  word  of  God,  and  the  happy 
success  thereof,  to  the  shaking  of  antichrist's 
kingdom,  which  falls  not  at  once,  but  by 
degrees,  as  it  rose.  The  man  of  sin  is  to 
be  consumed  with  the  breath  of  Christ's 
mouth  at  first,  which  is  a  gradual  death, 
till  at  last  he  be  quite  abolished  by  the 
brightness  of  his  coming.  Upon  the  whole 
then  we  may  comfortably  conclude,  that 
whatever  ground  antichrist  on  the  one 
Iwnd  may  stem  to  have  gained  of  lute  in 


any  place,  that  yet  lie  is  certainly  in  a 
deep  consumption  ;  nay,  far  gone  in  if, 
and  will  languish  more  and  more  till  lie 
draws  his  last  breath  :  and,  on  the  other 
hand,  whatever  clouds  may  overspread  the 
church  of  Christ  in  any  place,  it  will  not 
be  long  ere  they  will  vanish,  and  that 
affairs  are  moving  forward  lowaids  the 
church's  highest  outward  prosperity,  and 
most  flourishing  condition  that  she  shall 
ever  arrive  to  on  this  side  heaven,  which  is 
to  be  under  the  blessed  Millennium,  or 
thousand  years,  which  began  probably  with 
the  resurrection  of  the  witnesses  at  the  be- 
ginning of  the  Protestant  reformation,  by 
the  preaching  of  Luther.  Thus  speaks  our 
learned    Dr.    More,  Myst.    Iniq.   p.   477. 

•  I  doubt  not,'  says  he,  '  but  this  vision  of 
'  the  resurrection  of  the  witnesses  was  a  pre- 

•  diction  of  our  Protestant  reformation,  be- 
'  gun  at  Spires  in  Germany,  Anno  1529, 
'  when  several  German  princes  and  imperial 
'  cities  made  a  solemn  protestation  against 
'  the  innovations  and  usurpations  of  the 
'  church  of  Rome ;  from  whence  came  the 
'  name  of  Protestants,  which  continues  to 
'  this  day.  This  therefore,  says  he,  [mark 
'  his  inference]  should  make  our  retorma- 

•  lion  the  more  sacred,  and  keep  all  persons 

•  that  wish  well  to  our  holy  religion,  from 
'  casting  any  dirt   upon  our  first  reformers, 

•  whose  t)aiiies  ought  to  be  liad  in  honour, 
'  and    will    be  so   in   the   church  of   God 

•  throughout  all  generations.' 

14  The  second  woe  is  past ;  and, 
behold,  the  third  woe  cometh  quick- 
ly. 15  And  the  seventh  angel 
sounded  ;  and  there  were  great 
voices  in  heaven,  saying.  The  kin":- 
donis  of  this  world  are  become  the 
kingdoms  of  our  Lord,  and  of  his 
Christ ;  and  he  shall  reign  for  ever 
and  ever. 

An  account  is  here  given  of  the  angel's 
sounding  the  seventh  trumpet,  at  the  be- 
ginning of  Antichrist's  ruin  and  downfall  ; 
St.  John  heard  great  acclamations  and 
shoutings  in  heaven  for  the  victory  which 
Ciirist  by  his  witnesses  had  gotten  over 
him,  saying.  The  kinirdoms  of  this  world, 
that  is,  several  kingdoms,  or  main  bodies  of 
kingdoms  and  nations,  are  now  brought  in 
to  acknowledge  Christ  for  their  sovereign 
and  lawgiver,  who  did  not  so  before:  but 
whereas  formerly  they  owned  another  ma*;- 
tcr,  namely,  antichrist,   now  they  do  espc- 


846 


REVELATION. 


Chap.  xr. 


cially  own  and  acknowledge  Christ,  by 
professing  to  believe  in  him,  and  becoming 
a  pure  churcli  to  him  ;  and  he  shall  reign 
for  ever  and  ever.  Even  under  antichrist's 
reign  and  tyranny  Christ  had  a  kingdom  ; 
but  he  will  have  a  more  visible  kingdom  in 
the  world,  and  which  sliaii  continue  with- 
out any  echpse  by  antichrist,  or  any  other, 
as  it  suffered  before. 

16  And  the  four  and  twenty  elders, 
wliich  sat  before  God  on  their  seats, 
fell  iipon  their  faces,  and  worship- 
ped God,  17  Sayins:,  We  give  thee 
thanks,  O  Lord  God  Almighty, 
which  art,  and  wast,  and  art  to 
come  ;  because  thou  hast  taken  to 
thee  thy  great  power,  and  hast 
reigned.  18  And  the  nations  were 
angry,  and  thy  wrath  is  come,  and 
the  time  of  the  dead,  that  they 
should  be  judged,  and  that  thou 
shouldest  give  reward  unto  thy  ser- 
vants the  prophets,  and  to  the  saints, 
and  them  that  fear  thy  name,  small 
and  great ;  and  shouldest  destroy 
them  which  destroy  the  earth.  19 
And  the  temple  of  God  was  opened 
in  heaven,  and  there  was  seen  in  his 
temple  the  ark  of  his  testament  ; 
and  there  were  lightnings,  and 
voices,  and  thunderings,  and  an 
earthquake,  and  great  hail. 

This  chapter  concludes  with  a  doxology 
and  solemn  thanksgiving  in  heaven,  for  the 
victory  which  Christ  obtained  over  anti- 
christ here  on  earth,  that  is,  for  the  begun 
victory  over  him.  Here  observe,  1.  The 
persons  rendeiing  praises,  the  four  and 
twenty  elders;  all  the  ministers  of  the 
church,  say  some  ;  the  whole  church,  say 
others,  who  are  said  to  sit  before  God  ;  de- 
noting, ] .  That  they  rest  from  their  labours  ; 
they  walked  as  pilgrims  before,  they  sit 
now.  Would  we  with  Abraham,  Isaac, 
and  Jacob,  sit  down  in  the  kingdom  of 
God  in  heaven  ?  we  must  witli  Abraham 
walk  before  God  in  uprightness  here  on 
earth,  Gen.  xvii.  5.  2.  It  denotes  the  hon- 
our and  dignity  unto  which  they  were  now 
advanced  ;  as  servants  they  stood  before, 
as  friends  they  sit  now :  but  upon  this 
great  occasion  mark  their  liumbie  gesture, 
their  prostrations  and  adorations  before  God, 
The)/  fell   upon    their  faces    and    xiwr- 


shipped.  Observe,  2.  The  ground  and  oc- 
casion of  it ;  what  it  is  which  they  thus 
solemnly  bless  God  for,  namely,  for  Christ's 
victory  over  his  enemies,  for  assuming  to 
himself  his  great  power,  and  universal  do- 
minion ;  and  because  the  kingdoms  of  the 
world  were  now  become  the  kingdoiiis  of 
the  Lord,  and  of  his  Christ.  For  if  there 
be  joy  in  heaven  at  the  conversion  of  one 
sinner  unto  Christ,  what  is  there,  suppose 
we,  at  the  conversion  of  nations  and  king- 
doms unto  Christ:  behold  here  the  whole 
host  of  heaven,  the  church  triumphant  in 
the  New  Jerusalem,  breaking  foith  into  the 
highest  praises  for  establishing  the  public 
exercise  of  religion  in  its  purity,  never  more 
to  be  driven  into  corners,  as  it  was  twice 
before ;  first  by  Pagans,  next  by  Pagan 
Christians.  Observe,  3.  The  doxology  or 
thanksgiving  itself,  Tjord  God  Almightij, 
wc  give  thee  thanks  for  this  begun  over- 
throw of  Antichrist,  which  by  thy  almighty 
power  thou  wilt  certainly  carry  on,  being 
always  the  same,  and  as  able  to  help 
thy  church  as  ever,  because  thou  hast 
taken  to  thee  thy  great  power,  and  hast 
reigned.  As  if  they  had  said,  in  the  time 
of  antichrist's  full  power,  when  thy  church 
was  under  a  bitter  and  bloody  persecution, 
thy  power  seemed  to  be  laid  aside,  and  thou 
seemedst  not  to  reign,  having  ihy  power 
obscured  by  his  tyranny  ;  but  now  thou 
showest  thyself  to  be  a  ruler  over  all  the 
world,  both  king  of  saints  and  king  of  na- 
tions. Observe,  4.  The  indignation  and 
wrath  which  the  friends  of  antichrist  ex- 
press upon  this  occasion,  ver.  18.  The  na- 
tions were  angry,  that  is,  the  idolalrons 
nations;  they  who  formerly  persecuted,  do 
now  fret  because  they  are  overcome  ;  they 
gnash  their  teeth  at  the  successful  progress 
of  the  gospel  ;  and  because  thy  wrath,  that 
is,  the  time  to  execute  thy  wrath,  is  conic, 
upon  all  idolaters  and  lalse  worshippers. 
And  the  time  of  the  dead,  that  they  should 
be  judged  and  rewarded :  that  is,  the  time 
is  now  come  when  those  witnesses,  which 
were  civilly  dead,  and  accounted  as  dead  by 
the  world,  shall  revive  again  •,  or,  the  time 
of  the  dead,  that  is,  of  those  that  have  been 
slain  by  Antichrist;  the  time  is  come  that 
their  blood  shall  be  avenged,  and  all  thy 
faithful  servants  and  sufferers  recompensed 
and  rewarded  ;  particularly  thy  prophets, 
whose  work  being  greater,  such  shiill  their 
reward  be  also,  jind  all  that  for  thy 
name,  both  small  and  great  :  that  is,  a!l 
true  believers  of  a  more  private  capacity, 
who  have  cleaved   unto  Christ's  nnre  and 


Chap.  XII. 

undefilcd  religion,  how  obscure  soever  they 
have  been  in  the  world,  none  of  these  shall 
miss  of  a  recompencc,  when  God's  time  of 
rewarding  is  come  :  and  then  he  u-ill  de- 
stroy t/uiit  which  dcstro)/  the  earth  ;  that 
is,  those  bloody  persecutors,  who  destroy 
the  inhabitants  of  the  earth  by  persecutions, 
or  false  doctrines.  Observe,  5.  The  great 
blessing  which  follows  upon  the  downfall 
of  antichrist,  ver.  19,  The  teviple  of  Gud 
•was  opened  ;  alluding  to  the  frequent  shut- 
ting up  of  the  temple  of  Jerusalem  by  ido- 
latrous princes,  Ahaz,  and  others,  when  the 
ark,  in  which  the  law  of  God  lay,  was  not 
seen ;  but  Hezekiah  and  Josiah,  those  two 
reforming  princes,  opened  the  temple,  and 
restored  the  true  worship  of  Almighty  God. 
In  like  manner,  during  antichrist's  reign, 
the  temple  of  God  was  shut  up,  his  true 
worship  suppressed  :  but  now,  since  anti- 
christ's falling,  the  temple  is  opened,  the 
ark  seen,  the  pure  word  of  God  expounded, 
and  a  more  than  ordinary  presence  of  God 
(of  which  the  ark  was  a  symbol)  found  in 
his  church.  Well  might  the  church  then, 
upon  this  happy  occasion,  triumphantly  say, 
We  give  thee  thanks,  O  Jjord  God  Al- 
rnighli),  because  thou  hast  taken  to  thee 
thij  great  power,  and  hast  reigned. 

CHAP.  XII. 

In  ttiis  cliapterSt.  John  lias,  in  a  vision,  a  very  clear 
representation  f;iven  liitn  of  tlie  stale  and  con- 
dition of  the  true  church  ;  as  also  of  Satan,  her 
grand  adversary  and  assailant;  together  with 
tlie  battle  between  them  ;  tlie  church's  victory 
over  him;  and  tlie  triumph  of  the  faithful  for 
that  victory. 

A  ND  there  appeared  a  great  won- 
der in  heaven  ;  a  woman  clothed 
with  tlie  sun,  and   the  moon  under 
her  feet,  and  npon  her  head  a  crown 
of  twelve  stars ; 

Observe  here,  1.  That  by  the  woman  we 
are  to  understand  the  christian  ciiurch  in 
her  militant  state,  called  a  woman,  in  re- 
gard of  her  weakness  and  dependency  ;  as 
also  in  regard  of  her  fruilfulness,  she  bring- 
ing forth  many  children  unto  God,  which 
are  borne  upon  her  knees.  Observe,  2. 
This  woman,  tlie  church,  is  said  to  appear 
in  heaven,  having  her  original  from  heaven, 
her  conversation  in  heaven,  her  tendency 
towards  heaven,  and  her  dependency  upon 
heaven.  Observe,  3.  The  woman  describ- 
ed by  her  rare  perfections,  which  are  three; 
1.  Clothed  with  the  .s«//,  that  is,  adorned 
with  those  graces  which  Cliri>t  the  Sim  of 


REVELATION. 


847 


righteousness  has  put  upon  her,  and  envi- 
roned with  the  pure  light  of  the  gospel  shin- 
ing about  her.  2.  Having  the  7/ioon  under 
her  feet,  that  is,  the  legal  worship,  accord- 
ing to  some ;  the  christian  church  out- 
shining now  llie  Jewish  stale  of  imperlection, 
casting  off  and  trampling  under  the  yoke  of 
the  Mosaic  dispensation.  Olheis  by  the 
moon  understand  the  world,  which  is  like 
the  moon, full  ofspois, defiling  and  polluting, 
full  of  changes  and  alterations,  \h^  fashion 
of  this  world  passeth  away,  1  Cor.  vii. 
31.  It  is  never  long  in  one  garb;  and  hei 
having  the  moon  under  her  feet  implies 
the  church's  being  enabled  by  Christ  to 
overcome  and  trample  upon  all  the  enjoy- 
ments and  satisfactions  of  the  world,  and  to 
despise  all  the  affronts  and  insults  of  the 
world.  3.  Upon  her  head  a  crown  of 
twelve  stars,  that  is,  holding  fast  the  pure 
doctrine  of  the  gospel,  first  preached  by  the 
twelve  apostles,  and  after  them  by  succeed- 
ing ministers,  which  is  as  a  crown  on  the 
church's  head.  Where  note.  That  the  apos- 
tles and  all  faithful  ministers  with  them, 
are  styled  stars.  As  stars  they  shine  be- 
fore men,  by  the  light  of  life  and  doctrine. 
As  stars  they  shine  with  a  borrowed  light, 
derived  from  the  Sun  of  righteousness. 
Again,  as  stars  are  in  continual  motion  for 
the  good  of  the  universe,  so  are  the  minis- 
ters of  the  gospel  for  the  good  of  the  church; 
as  stars,  they  shine  in  iheir  own  orb,  at- 
tending the  proper  duty  of  their  place  and 
station:  and  as  stars  shine  brightest  in  the 
cold  winter  nights,  so  do  they  in  the  times 
of  affliction  and  persecution. 

2  And  she  being  with  child  cried, 
travailing  in  birth,  and  pained  to  be 
delivered 

The  church,  typified  by  a  woman,  was 
described  in  the  former  verse  by  her  rare  per- 
fections, in  this  verse  by  her  weak  and  peril- 
ous condition  ;  she  cries  like  a  woman  in 
travail  or  delivery,  to  God  in  hir  prayers, 
to  men  in  her  apologies.  The  plain  sense 
is  this,  "  That  the  christian  church  was  pos- 
sessed with  an  earnest  desire  to  propagate 
the  christian  religion  throughout  the  world, 
and  she  earnestly  cried  to  God  to  assist  her 
therein,  and  strove  with  utmost  endeavours 
to  accomplish  this  her  design  ;  and  was 
truly  solicitous  to  see  the  success  of  her  la- 
bours in  the  lives  of  her  memb(?rs."  Many 
and  sore  have  been  the  sick  and  breeding 
fits  which  the  church  has  conflicted  with 
by  means  of  heretics  and  persecutors,  which 


848 


REVELATION. 


Chap.  XII. 


sometimes  gave  occasion  to  fear  that  slie 
would  certainly  miscarry  ;  but  at  last  God 
sent  her  ease  from  heaven  by  the  birth  of  a 
child,  which  caused  the  woman  to  forget  all 
her  sorrows ;  and  the  prayer  of  faith  was  then 
in  the  greatest  activity,  when  the  woman 
was"fouiid  to  be  in  the  greatest  extremity. 

3  And  there  appeared  another 
wonder  in  heavetJ  ;  and  behold  a 
great  red  dragon,  having  seven  heads 
and  ten  horns,  and  seven  crouns 
upon  his  heads.  4  And  his  tail  drew 
the  third  part  of  the  stars  of  heaven, 
and  did  cast  them  to  tlie  earth  : — 

The  church  was  described  before ;  her 
arch-enemy,  the  devil,  is  described  now  : 
he  is  called  a  dragon  for  his  subtilly,  a 
great  dragon  for  his  power,  a  nd  dragon 
for  his  fiery  cruelty.  His  seven  luads  de- 
note his  manifold  subtillies,  and  mischiev- 
ous contrivances,  his  devices  and  wicked 
imaginations  against  the  church  :  his  ten 
horns  denote  his  vast  power  and  great 
strength,  both  in  himself  and  his  members; 
also  the  number  and  power  of  his  agents, 
who  serve  as  horns  to  push  and  hurt  the 
church.  His  seven  crowns  upon  his  head 
denote  his  regal  power,  which  he  holds  by 
usurpation,  and  his  many  victories  and 
conquests  which  he  obtains  in  the  world, 
yet  over  none  but  those  who  are  willmgly 
overcome  by  him.  The  whole  of  the  de- 
scription represents  Satan  as  a  powerful, 
subtle,  cruel,  victorious  adversary.  All 
which  properties  he  discovers  in  the  assault 
he  makes  upon  the  ministers  of  the  church, 
called  the  stars  of  heaven,  which  he  endea- 
vours to  cast  down  to  the  earth  ;  that  is,  to 
hinder  their  shining  in  the  firmament  of  the 
church.  Hence  learn,  1.  What  a  mighty 
enemy  the  church  ha":,  fierce  and  fiery,  red 
and  bloody,  full  of  craft  and  cruelty,  of  power 
and  policy  ;  and  how  deplorable  her  con- 
dition would  be,  il  the  Lord  himself  was  not 
on  her  side.  Learn,  2.  Who  is  prime  author 
of  all  that  cruelty  and  bloodshed  against 
the  church  of  God,  even  the  red  dragon 
with  its  heads  and  horns,  his  ministers  and 
agents :  the  greatest  monarchs  upon  earth,  if 
they  gore  and  hurt  the  church,  are  the  base 
iieads  and  horns  of  this  monstrous  dragon. 

— And  the  dragon  stood  before 
the  woman  which  was  ready  to  be 
delivered,  for  to  devour  her  child  as 
soon  as  it  was  born.  5  And  she 
broutiht  forth  a  man-child,  who  was 


to  rule  all  nations  with  a  rod  of 
iron  :  and  her  child  was  caught  up 
unto  God,  and  to  his  throne.  G  And 
the  woman  fled  into  the  wilderness, 
where  she  hath  a  place  prepared  of 
God,  that  they  should  feed  her  there 
a  thousand  two  hundred  and  three- 
score days. 

That  is,  "  As  Herod  watched  to  destroy 
Christ  as  soon  as  he  was  born.  Matt.  ii. 
so  while  the  church  was  endeavouring  to 
propagate  Christianity  and  make  converts 
to  Christ,  the  dragon  watched,  intending 
to  devour  them."  The  devil's  great  design 
is  to  crush  every  good  thing  in  the  begin- 
ning, to  nip  grace  in  the  bud,  to  kill  the 
infant  church  in  the  cradle  ;  he  is  therefore 
said  to  stand  before  the  u'o?nnn,  to  prevent 
all  possibility  of  her  child's  escape.  Behold 
his  bloody  cruelty  !  but  though  he  stood 
before  her,  he  had  no  power  to  hurt  or 
touch  either  mother  or  child :  behold  his 
powerful  restraint !  Observe  farther.  The 
child's  birth,  preservation,  and  preferment. 
1.  Its  birlh,  she  brought  forth  a  chi  d,  not 
children ;  to  show  the  paucity  of  the  church's 
members,  and  also  their  unity,  they  are  all 
but  oneman-child,  make  up  all  but  one  body, 
and  the  dragon's  purpose  was  to  devour  all 
m  one,  and  all  at  once.  2.  Its  preservation, 
the  child  is  caught  up  to  God,  and  to  his 
throne ;  that  is,  heaven  took  it  immediately 
into  its  care  and  protection,  out  of  the  dra- 
gon's reach,  to  his  shameful  disappointment. 
3.  Its  preferment,  it  was  to  rule  all  nations 
•with  a  rod  of  iron  ;  that  is,  with  such  se- 
venty, mixed  with  lenity,  as  was  needful ; 
the  church  shall  prevail  against  all  opposcrs. 
Observe  lastly.  After  the  woman's  delivery, 
her  flight  into  the  wilderness  is  set  down, 
and  her  continuance  for  a  long  time,  toge- 
ther with  God's  protection  over  her ;  a 
plain  allusion  to  Elijah's  flying  into  the 
wilderness  from  the  rage  of  idolatrous  and 
bloody  Juzebel,  and  God's  feeding  him  ex- 
traordinarily at  the  brook,  of  Cheiith.  From 
the  woman's,  that  is,  the  church's,  flying 
into  the  wilderness  for  a  while,  we  learn. 
That  the  visibility  of  the  church  is  not 
a'lways  conspicuous,  to  her  enemies  espe- 
cially. 2.  That  it  is  sometimes  lawful  to 
fly  in  time  of  hot  and  bitter  persecution  : 
the  woman  fled  into  the  wilderness.  3. 
In  that  the  woman  had  a  place,  and  food 
prepared  for  her,  we  learn  God's  provident 
care  for  his  church  in  the  day  and  hour  of 
her  greatest  extremities  ;  when  she  lurks 
and  hides  herself  in  obscurity.     During  the 


Chap.  XII. 


REVELATION. 


810 


time  of  aiilicluisl's  reign,  God  will  lake 
care  that  some  shall  feud  her  with  wliole- 
sorue  food,  Ihe  doctrine  of  the  go-pel,  th:it 
silicc-re  milk  of  the  word,  to  the  intent  that 
sIm;  may  grow  thereby. 

7  And  there  was  war  in  heaven  : 
Michael  and  his  angels  fought 
against  tlie  dragon  ;  and  the  dragon 
foiigiit  and  his  ansels,  8  And  pre- 
vailed not  :  neither  was  their  place 
found  any  more  in  heaven.  9  And 
the  dragon  was  cast  out,  that  old 
serpent,  called  the  Devil,  and  Satan, 
whicli  deceiveth  the  whole  world  : 
he  was  cast  out  into  the  earth,  and 
his  angels  were  cast  out  with  him. 

By  Michael  and  his  angels,  understand 
Christ,  whose  the  angels  are,  and  so  much 
the  name  imports,  JSIic/iacl,  that  is,  ■u.'/io 
like  God  :  Christ  is  Ihe  likeness  of  his  Fa- 
ther, his  essential  likeness.  St.  John  in  a 
vision  beholds  Michael  and  his  angels  com- 
bating with  the  dragon  and  his  angels ;  yea, 
vanquishing  and  overcoming  them.  This 
may  ccmtort  the  church  under  all  her  con- 
flicts, that  at  length  her  Michael  will  finally 
prevail,  and  she  in  him.  Our  Lord  Jesus 
Christ,  by  the  powerful  preaching  of  the 
gospel,  has  weakened  the  kingdom  of  sin, 
Satan,  and  antichrist.  His  angels  are  iiis 
ministers,  martyrs,  and  confessors;  those 
particularly  of  the  first  ages,  who,  by  Ihcir 
cries  to  God,  and  apologies  to  their  rulers, 
by  their  holy  lives,  and  patient  deaths,  did 
overcome  their  enemies.  And  thus  Michael 
and  his  angels,  Christ  and  his  ministers, 
fought  against  the  dragon  and  iiis  angels, 
against  Satan  and  his  cruel  instruments,  who 
were  so  far  from  prevailing,  that  they  lost 
ground  continually ;  the  christians  overcame 
them  by  their  faith  and  patience.  And  the 
great  dragon  was  cast  down,  he  was  by 
the  preaching  of  the  gospel  deposed  from 
being  worshipped  as  a  god,  and  his  power 
was  taken  away.  From  the  whole  note,  1. 
That  tiiough  Michael,  Christ  alone,  be  able 
to  overcome  the  dragon  and  all  his  angelic 
powers,  yet  for  his  own  greater  honour,  and 
their  greater  confusion,  he  overcomes  him 
and  them  by  his  ministers  and  faithful  ser- 
vants. Note,  2.  If  Michael  our  prince  be 
with  us,  Christ  Jesus,  the  captain  of  our  sal- 
vation, our  leader,  then,  though  the  combat 
may  be  sharp,  yet  the  victory  is  sure  ;  for  if 
lie  be  for  us,  wlio  can  (successfully)  be 
against  us }     Note,  3.  That  Satan  and  his 

Vol.  II. 


angels  were  cast  out  together;  for  of  Ihe 
devil  and  his  instruments  the  I'jt  siiall  be 
alike  •,  tiicy  sin  together,  and  they  shall  suffer 
together,  and  shall  never  be  parted.  Lord, 
iiow  dreadful  will  an  imprisonment  with 
devils  and  damned  spirits  be  to  e'ernal  ages  ! 
To  lie  for  ever  with  Satan  in  that  mysteri- 
ous fire  ot  hell,  whose  strange  property  it  is 
always  to  torture,  but  never  to  kill ;  or  al- 
ways to  kill,  but  never  to  consume.  The 
dragon  was  not  only  cast  out  of  heaven  with 
his  angels,  but  both  were  cast  down  into 
hell,  even  into  that  lake  wliich  burns  with 
fire  and  brimstone. 

10  And  I  hear<l  a  loud  voice  say- 
ing in  heaven,  Now  is  come  salvation, 
and  strength,  and  the  kingdom  of 
onrGod,and  the  power  of  hisChrist; 
for  the  accuser  of  our  brethren  is 
cast  down,  which  accused  them  be- 
fore our  God  day  and  night.  11 
And  they  overcame  him  by  the  blood 
of  the  Lamb,  and  by  the  word  of 
their  testimony  :  and  (hey  loved  not 
their  lives  unto  the  death.  12  There- 
fore rejoice,  ye  heavens,  and  ye  that 
dwell  in  them.  Woe  to  the  inhabit- 
ers  of  the  earth,  and  of  the  sea  ! 
for  the  devil  is  comedown  unto  you! 
having  great  wrath,  because  he 
knovveth  that  he  hath  but  a  short 
time. 

After  Michael  &x\i\  his  angels',  Christ  and 
his  followers',  victory  over  the  dragon  and 
his  angels,  over  Satan  and  his  instruments, 
here  follows  a  solemn  thanksgiving  for  the 
devil's  downfall :  the  saints  in  heaven 
join  vvith  believers  on  earth  in  tiiis  song  of 
confidence  and  triumph  :  when  they  speak 
of  God,  they  say  our  God  :  and  when  they 
speak  of  the  church  below,  they  say  our 
brethren  :  behold  a  sweet  communion  be- 
tween the  church  militant  and  the  church 
lriumpl-;ant ;  indeed  the}'  constitute  and 
make  up  but  one  church,  one  family,  one 
household  :  the  whole  family  of  heaven  and 
earth  is  but  one.  Observe  farther,  Another 
name  here  given  to  Satan,  the  accuser  of 
the  hrcthrcn  ;  he  accuses  them  continually 
before  God,  and  by  his  instruments  before 
men;  the  primitive  christians  were  accused 
by  their  enemies  to  the  magistrates  as  guilty 
of  the  most  viUanous  practices  in  their  reli- 
gions assemblies:  and  behold  the  assiduity 
of  Satan  in  accusing  the  saints  dau  and 
n-gkt ;  but,  blessed  be  God,  as  Satan  is  a 
3  I 


850 


REVELATION. 


Chap.  XII. 


continual  accuser,  Christ  is  a  continual  me- 
diator. Observe  again,  How  the  saints 
overcome  Satan.  1.  By  the  blood  of  the 
iMinb ;  that  is,  by  faith  in  his  blood.  2. 
J3y  the  word  of  their  testimony;  that  is,  by 
their  preaching,  professing,  and  piactising 
the  word  of  God.  3.  By  their  sutiurings 
and  martyrdom,  they  loved  not  their  lives 
unto  the  death  :  that  is,  they  loved  not 
their  lives  so  well  but  thai  they  were  willing 
to  expose  them  to  death,  rather  than  re- 
nounce the  cause  of  Christ,  and  desert  their 
lioly  profession.  Observe  lastly.  After  this 
great  exultation  and  joy  in  heaven  for  the 
devil's  downfall,  here  is  a  denunciation  of 


consilium,  non  deponit  malitiam  ;  the 
devil  sonielimes  changes  his  methods  ia 
doing  mischief,  but  never  lays  down  his 
malice  :  he  persecutes  the  woman,  the 
church  of  Ctirist,  after  another  manner, 
name!}',  by  a  flood  of  errors  and  heresies. 
Observe,  2.  The  care  that  God  took  for  his 
church's  preservation  from  this  fatal  mischief 
also  :  to  the  woman  -were  given  wings  of  a 
great  eagle, for  flight  into  the  wilderness  ; 
that  is,  all  means  and  ways  of  evasion, 
which  God  out  of  his  care  for  his  church 
provides  for  her  safety  and  protection  in 
the  time  of  trouble:  the  church's  flight  in 
time  of  persecution  is  by  no  means  to  be 


woe  to  the  inhabiters  of  the  earth,  and  of   censured    or  condemned,  especially   when 


the  sea,  upon  that  account ;  that  is,  to 
all  earthly  sensual  men,  whether  they  in- 
habit the  continent,  or  any  island  in  the 
sea  ;  because  the  devil  is  come  down  full  of 
rage,  knowing  that  his  time  is  short  to  ex- 
ecute his  malice  in.  Learn  hence,  L  Who 
is  the  author  of  wrath,  and  malice,  and  re- 
venge ;  and  whose  children  they  are  that 
partake  of  that  spirit  and  temper  :  the  devil 
has  great  wrath  ;  that  is  his  character,  and 
the  very  soul  and  spirit  of  the  apostate  na- 
ture. Learn,  2.  That  something  g-oor/  may 
be  learned  from  the  <?»// one  ;  Satan  is  very 
busy,  doubly  diligent,  because  his  time  is 
short;  so  should  we  be;  our  grave  and 
coffin  is  at  hand,  our  glass  has  but  a  little 
sand  ;  since  but  a  few  Ic-aves  are  remaining 
in  the  book  of  our  lives  unfilled  up,  it  con- 
cerns us  to  write  tiie  closer,  and  the  faster 
too  :  as  Satan's  time  for  mischief  is  short,  so 
is  our  time  for  doing  good. 

13  And  when  the  dragon  saw 
that  he  was  cast  unto  the  earth,  he 
persecuted  the  woman  which  brought 
forth  the  man-c/ti/rf.  14  And  to  the 
woman  were  given  two  wings  of  a 
great  eagle,  tliat  she  might  fly  into 
the  wilderness,  into  her  place, 
where  she  is  nourished  for  a  time, 
and  times,  and  half  a  time,  from  the 
face  of  the  serpent. 

Observe  here,  The  incessant  and  restless 
malice  of  Satan  and  his  instruments  against 
the  church  ;  neither  his  fore-mentioned  dis- 
appointment, his  present  foil  and  downfall, 
nor  his  fear  of  futuredestruction,  could  move 
him  to  desist ;  but,  having  attempted  to  de- 
stroy the  church  with  the  fire  of  persecution 
liefore,  he  endeavours  to  drown  it  wilh  a 
flood   of  errors   now.      Diabolus   7nutat 


God  by  his  providence  provides  her  wings, 
that  is,  gives  her  opportunity  so  to  do.  Ob- 
serve, 3.  The  place  she  flies  into  for  safety, 
namely,  the  wilderness,  called  her  place, 
because  prepared  by  God  for  her  safety ; 
here  she  is  nourished,  that  is,  hath  spiritual 
food  provided  for  her  by  God,  and  a  num- 
ber of  faithful  ministers  are  qualified  for  the 
feeding  of  her  -,  for  a  time,  and  times,  and 
half  a  time,  that  is,  for  a  ciitain  time  de- 
termined by  God,  but  altogether  unknown 
to  us ;  thus  when  the  church  meets  wilh 
new  distresses,  God  provides  for  her  new 
deliverances. 

15  And  the  serpent  cast  out  of 
his  mouth  water  as  a  flood  after  the 
woman,  that  he  might  cause  her  to 
be  carried  away  of  the  flood.  16 
And  the  earth  helped  the  woman  ; 
and  the  earth  opened  her  mouth, 
and  swallowed  up  the  flood  which 
the  dragon  cast  out  of  his  mouth. 
17  And  the  dragon  was  wrath  witii 
the  woman,  and  went  to  make  war 
witli  the  remnant  of  her  seed,  which 
kee|)  the  commandments  of  God, 
and  have  the  testimony  of  Jesus 
Christ. 

Two  things  are  here  observable  :  a  new 
danger,  vvr.  15.  a  renewed  succour,  ver. 
16.  Observe,  1,  Anew  danger;  this  is  set 
forth,  1.  By  the  author  of  it,  the  serpent ; 
the  former  attempt  against  the  church  was 
managed  by  the  wrathful  dragon,  this  is 
contrived  by  the  subtle  serpent:  open  cruelty 
is  more  dreadful,  but  subtle  policy  is  more 
dangerous:  the  cunning  devil  is  a  more 
mischievous  enemy  to  the  church  of  Christ 
(Iran  the  raging  devil  ;  subtle  Julian  did 
the  church    more   mischief    than   bloody 


Chap.  XII. 


REVELATION. 


851 


Nero  or  Dioclesian.  Lcarii  lience.  That 
what  mischief  Satan  cannot  effect  by  open 
cruelty,  lie  will  attempt  against  the  church 
by  subtle  policy ;  when  he  tails  as  a  dragon, 
lie  will  try  what  he  can  do  as  a  serpent.  2. 
Observe  thu  matter  as  well  as  the  author  of 
this  danger :  T/te  serpent  cast  out  of  /lis 
tnouth  water  as  a  Jioody  that  is,  a  flood  of 
trrors,  heresies,  false  doctrines,  and  corrupt 
opinions,  cast  out  of  the  mouth  of  the  cor- 
rupting seducers,  endangering  the  very  es- 
sence and  being  of  the  church  of  Christ, 
particularly  the  Arian  heresy,  which  prodi- 
giously overspread  the  world  in  its  time. 
Heresy  may  fitly  be  compared  to  a  flood  ; 
it  is  a  corrupting  and  defiling  flood,  it  is  a 
swelling  and  increasing  flood,  it  is  a  drown- 
ing and  overwhelming  flood.  Learn  hence. 
That  the  serpent's  flood  of  errors  and  false 
doctrines,  is  the  worst  and  chiefest  of  the 
church's  dangers.  The  serpent  cast  out  a 
flood  to  carry  away  the  -woman.    Observe, 

3.  The  church's  seasonable  relief  and  suc- 
cour :  The  earth  helped  the  ivojuan  by 
opening  herjnouth,  and  swallowing  up  the 

Jlood,  which  the  dragon  cast  out  of  his 
Tiiouth  :  by  the  earth  some  understand 
earthly  ones,  wicked  men,  who  are  said  to 
help  the  woman,  not  intentionally  but  even- 
tually, by  their  greedy  swallowing  down 
those  errors  which  come  out  of  the  dragon's 
mouth,  hearkening  to  his  lies,  and  believ- 
ing his  errors  for  truths  ;  others  by  the  earth 
understand  the  kings  and  rulers  of  the 
earth,  helping  the  woman,  by  calling  synods 
and  councils  to  stem  the  tide,  to  dam  this 
flood,  and  to  condemn  these  errors  and  he- 
resies, which  by  their  overflowing  endan- 
gered the  church's  ruin  :  the  devil  raised 
four  abominable  errors  presently  after  the 
church  had  obtained  peace,  and  there  was 
a  great  concurrence  of  magistrates  and  min- 
isters in  confuting,  censuring,  and  condemn- 
ing the  same,  in  and  by  their  councils  and 
synods.  L  The  heresy  of  Arius,  who  de- 
nied the  divmity  of  Christ,  this  was  con- 
demned by  the  council  of  Nice,  called  by 
Constant ine.  2.  The  heresy  of  Macedo- 
nius,  who  denied  the  personality  of  the 
Holy  Ghost,  condemned  by  a  council  at 
Constantinople,  called  by  Thcodosius  the 
First.  3.  The  heresy  of  Nestorius,  who  as- 
serted that  Christ  had  two  persons,  as  well 
as  two  natures,  condemned  by  a  council  at 
Ephesus,  called  by  Thcodosius  the  Second. 

4.  The  heresy  of  Eutyches,  who  confounded 
Christ's  natures,  making  him  to  have  but 
one  nature,  as  well  as  to  be  but  one  person  ; 
this  was  condemned  by  the  council  of  Chal- 


ce<lon  :  thus  the  eartli  helped  the  woman  ; 
tliLse  four  councils  tended  very  much  to 
the  maintaining  of  the  truth,  and  preserving 
the  church  (rom  that  flood  of  error  and 
heresy  which  the  dragon  cast  out  of  his 
mouth.  Observe  lastly.  The  dragon's  rage, 
verse  17.  Jle  was  wroth  with  the  woman, 
and  made  war  with  the  remnant  of  her 
seed,  that  is,  he  was  greatly  enraged  be- 
cause the  woman  was  extraordinarily  helped, 
and  his  designs  wonderfully  disappointed  ; 
and  when  he  saw  he  could  not  ruin  the 
whole  church,  he  resolves  to  attack  some 
particular  members  of  it,  even  such  as  keep 
the  commandments  of  God,  and  had  the 
testimony  of  Christ;  that  is,  those  who 
kept  close  to  the  scriptures,  which  con- 
fain  the  doctrine  of  faith,  and  testify  that 
Christ  is  the  only  Saviour  of  the  world. 
Now  from  the  dragon's  making  war  with 
the  remnant  of  the  woman's  seed,  we  learn 
how  insatiable  the  blood-thirstiness  of  Satan 
and  his  instruments  is,  who  when  they  had 
killed  the  witnesses  before,  and  many  others, 
yet  can  they  not  rest  until  they  have  killed 
this  little  remnant,  and  made  themselves 
drunk  with  the  blood  of  the  saints ;  and 
never  let  Protestants  expect  any  other  or 
any  better  usage  at  the  hands  of  Roman- 
ists, with  whom  this  is  a  certain  principle, 
that  heretics  in  a  nation  are  to  be  extirpated 
root  and  branch,  where  it  may  safely  be 
done;  that  is,  when  they  are  not  too  numer- 
ous, and  the  loss  of  one  of  our  lives  may 
not  cost  two  of  their  own.  If  any  say  that 
Papists  are  now  become  better  natured,  by 
being  under  the  restraint  of  our  laws,  I  wish 
them  that  they  may  never  be  templed  out 
of  their  humanity  by  advantages  of  power ; 
and  as  Almighty  God  has  once  more  deli- 
vered the  neck  of  this  nation  from  thepinch- 
ings  of  the  antichristian  yoke,  may  our  sins 
never  provoke  him  more  to  deliver  us  into 
the  hands  of  those  men,  whose  tender  mer- 
cies are  cruel.     Atnen. 

CHAP.  xni. 

In  ttic  visions  of  tliis  and  the  following  cliaptor,  are 
represented  to  St.  Jolin  the  great  straiU  wliicli 
such  cliristians  as  were  the  sincere  worsliippcrs 
of  the  true  God  sliould  be  reduced  to:  On  tlie  one 
liand,  tliey  are  threatened  with  damnation  if  tliey 
do  worship  tlie  beast,  chap.  xvi.  9,  10.  On  tlie 
other  hand,  tliey  are  threatened  with  death  if  they 
do  not  worship  it,  chap.  xiii.  15.  So  that  when- 
ever this  should  happen,  it  would  be  a  time  of 
great  trial  to  faithful  christians,  and  therefore  it 
is  added,  ver.  12.  Here  is  the  patience  of  the  saints. 
This  is  represented  in  St.  John's  vision,  as  the  last 
and  extremest  persecution  of  the  true  worshippers 
of  God,  and  which  shall  precede  the  final  downfall 
of  Babylon.  And  when  this  should  happen,  then 
he  tells  us,  th.1t  the  patience  of  the  saints  would 
be  tried  to   purpose,  and  it  would  then  be  sceu 

3  1  2 


852 


REVELATION. 


Chap.  Xllf. 


who  are  faithful  to  God,  aiid  constant  to  his  truth  : 
the  particulars  hereof  follow. 

y$L  ND  I  stood  upon  the  sand  of  the 
sea,  and  saw  a  boast  rise  up 
out  of  the  sea,  having  seven  heads 
and  ten  horns,  and  upon  liis  horns 
ten  crowns,  and  upon  his  heads  the 
name  of  blasphemy. 

Observe  here,  1.  The  plare  where  Sf. 
John  had  the  vision  related  in  lliis  chapter ; 
he  apprehends  hiaiseif  to  stand  on  the  sea- 
s/tore, a  place  fit  for  the  sight  lie  was  to  see, 
namely,  a  beast  rising  out  of  the  sea. 
Where  note,  That  it  is  up«ial  in  the  prophets, 
Daniel  especially,  to  set  out  temporal  mo- 
narchies oppressing  tiie  church,  by  great 
beasts.  Where  we  learn,  what  a  base  and 
vile,  what  a  low  and  n.'can,  esteem  God  has 
of  the  mightiest  enemies  of  his  church  and 
people;  let  the  world  admire  them  as  gods, 
if  they  abuse  their  power  God  calls  them 
beasts ;  and  as  such,  in  iiis  own  time,  they 
shall  be  destroyed ;  I  saw  a  beast  rise  up 
out  of  the  sea.  Observe,,  2.  The  mon- 
strous description  of  that  beast  vvliich  St. 
John  saw,  it  had  seven  heads,  denoting, 
some  say,  the  seven  hills  upon  wliich  Rome 
stands ;  or  the  seven  sorts  of  government 
successively  in  tiie  Roman  state,  say  others ; 
and  ten  horns,  that  is,  ten  kings  under 
Rome,  and  confederate  with  her.  Where 
note,  Tliat  all  sucii  kings,  be  they  ever  so 
mighty  or  many,  which  persecute  sincere 
Christianity,  are  vile  in  the  esteem  of  God, 
accounted  no  better  tiian  the  horns  of  a 
bloody  beast,  wliich  aln.ighty  God  intheend 
will  either  blunt  or  break.  And  upon  the 
horns  ten  crowns,  \'A\\c\\  crown  they  hold  of 
God,  wlio  is  the  King  of  kings.  Sovereignty 
is  from  lieaven,  however  men  come  by  it, 
or  however  they  abuse  it  ;  which  shows 
tiie  horrid  ingratitude  of  those  princes,  who 
liaving  received  their  power  from  God,  do 
improve  it  against  him,  and  turn  it  upon 
liim  by  whom  they  reign.  And  upon  his 
heads  the  name  of  blasphenu/  ;  those  that 
apply  this  description  of  the  beast  to  Rome 
Pagan,  understand  hereby  their  paganish 
idol-worship  in  general  ;  and  their  deifying 
oftheRomanemperorsin particular.  Others, 
as  most  Protestants,  who  apply  it  to  Rome 
Papal,  by  this  name  of  blasphemy,  under- 
stand those  blasphemous  titles  wliich  are 
given  to  the  Pope,  as  "  Lord  God,  the  uni- 
versal Head,  the  Husband  of  the  church,  the 
Light  which  came  into  the  woild,"  &c. 
which  are  the  incmnmunicable  attributes  of 
Christ ;  and  iiy  flatterers  and  admirers  (re- 


quently  given  to  the  Papal  antichrist,  upon 
■whose  head  is  the  name  of  blasphemy. 

2  And  the  beast  wliich  1  saw  was 
like  unto  a  leopard,  and  ids  feet  were 
as  the  feci  of  a  bear,  and  iiis  nioutli 
as  the  montii  of  a  lion  :  and  tlie  dra- 
gon gave  him  his  power,  and  his 
seat,  and  great  authority. 

St.  John  here  proceeds  in  giving  a  far- 
tiier  description  of  this  monstrous  beast ;  it 
was  in  appearance  like  a  leopard,  spotted 
with  divers  kinds  of  idolatry,  with  variety 
of  idol  gods  ;  with /«•/  like  a  /^cor,  denot- 
ing its  strength  and  fierceness;  its  mouth 
like  a  lion,  that  is,  cruel  and  ravenous. 
Next  an  account  is  given  from  whom  this 
beast  receives  its  power  and  authority  ;  the 
dragon,  that  is,  the  devil,  by  God's  per- 
mission, gave  unto  this  beast  power  and  great 
authority,  to  deceive  by  strong  delusions, 
and  hurt  the  soul,  as  also  to  kill  and  de- 
stroy the  body.  Note  here.  That  when  the 
dragon  is  said  to  give  the  beast  his  tlirone 
and  power,  his  seat  and  great  authority,  we 
must  not  understand  it  as  by  right,  for  all 
power  is  from  God,  but  as  by  usurpation, 
belonging  to  him.  That  authority,  v.'hich 
is  claimed  to  depose  kings,  to  dispose  of 
kingdoms,  to  dispense  with  the  laws  of  God, 
all  this  is  from  the  dragon,  and  in  no  wise 
from  God.  The  dragon  gave  the  beast 
his  power,  his  seat,  and  great  authority. 

3  And  I  saw  one  of  his  heads  as 
it  were  wounded  to  death  ;  and  his 
deadly  wound  was  healed  :  and  ail 
the  world  wondered  after  the  beast. 

Here  St.  John  farther  declares  what  he 
saw  concerning  this  beast;  namely,  1. 
That  one  of  its  heads  was  wounded ;  by 
which  head  many  understand  the  fall  of 
the  ancient  imperial  power,  the  decay  of  its 
wonted  glory,  and  that  ample  jurisdictinu 
which  Rome  heretofore  had  under  the  Pa- 
gan emperors  :  and  by  the  wounding  of 
this  head,  they  understand  the  abolishing 
of  Paganism  and  idolatry,  and  putting  a 
stop  to  persecution,  by  the  christian  empe- 
rors. 2.  It  is  asserted,  That  his  deadly 
wound  was  healed;  namely,  when  idolatry, 
the  same  for  substance  with  the  Pagan  and 
old  Heathenish  idolatry,  but  in  a  new  dress, 
was  gradually  restored  by  the  Papal  pow- 
ers. 3.  Here  is  the  effect  of  this  healing, 
all  the  earth  wondered  after  the  SenSt, 
that   is,  followed    him   in  blind  devotion. 


Chap.  Xlir. 


REVELATION. 


053 


Wlieie,  1.  Observe,  Who  Iho  admirers  of 
Ihij  beast  are,  the  earth,  the  men  of  the 
world  :  no  wonder  to  see  then)  seduced  ! 
2.  This  admiration  is  general,  the  whole 
earth  wonder  alter  tlie  beast ;  how  false  is 
it  then,  that  multitude  is  a  note  of  the  true 
churci)  !  Behold  the  several  instances  of  the 
world's  wondering  after  the  beast  at  Rome  ; 
they  receive  their  doctrine  and  worship 
from  liim,  they  make  all  their  appeals  to 
him,  all  church  officers  receive  thiir  ordi- 
nation from  him,  and  are  installed  by  him, 

4  And  they  worshipped  the  dra- 
gon which  gave  power  unto  the 
beast  :  and  they  worshipped  the 
beast,  saying,  Who  is  like  unto  the 
beast?  who  is  able  to  niaUe  war 
with  him  ?  5  And  there  was  given 
unto  him  a  month  speaking  great 
things  and  blasphemies  :  and  power 
was  given  unto  him  to  continue  forty 
and  two  months.  6  And  he  opened 
his  mouth  in  blasphemy  against  God, 
to  blaspheme  his  name,  and  his 
tabernacle,  and  them  that  dwell  in 
heaven. 

From  admiration  in  the  former  verse, 
they  proceed  to  adoration  in  this,  they  wor- 
ship both  the  dragon  and  the  beast,  that  is, 
they  did  worship  idols,  which  are  often  in 
scripture  called  devils ;  like  the  Gentiles  of 
old,  who  are  said  by  St.  Paul  to  sacrifice  to 
devils,  and  not  unto  God,  1  Cor.  x.  20. 
Behold  here  a  vast  difference  between  God's 
judgment  and  the  opinion  of  the  seduced 
world.  They  think  the  worship  they  give 
to  a  creature  is  given  to  God  ;  but  God 
accounts  it  as  given  to  the  devil,  who  is  the 
author  of  all  idolatry.  Note  next,  That  as 
the  seduced  world  worshipped  the  beast,  so 
do  they  extol  his  earthly  grandeur  and  sur- 
passing power,  saying.  Who  is  like  unto  the 
hcast  ?  xoho  is  able  to  make  war  -with  him  ? 
Who  can  resist  his  power  and  greatness?  The 
greatest  princes  are  not  able  to  withstand 
him.  See  how  pomp  and  woddly  grandeur 
dazzles  the  eyes  of  its  admirers.  Note  far- 
ther, That  a  mouth  was  given  this  beast  to 
speak,  that  is,  a  power  by  the  devil's  insti- 
gation and  God's  permission,  to  utter  blas- 
piicmies  against  the  Most  High.  1.  The 
blasphemous  mouth  of  the  beast  is  opened 
against  the  name  of  God,  that  is,  against 
the  word  of  God,  by  which  God  makes 
himself  known,  as  a  man  is  known  by  his 
name.  Now  the  word  of  God  is  bh<:pliemed 


by  Iho  beast  and  his  worsliippers,  when  it 
is  charged  with  obscurity,  with  imperfec- 
tion, called  a  dead  letter,  and  a  nose  of 
xcax,  &c.  The  Spirit  of  God  is  blasphemed, 
when  his  divinely-inspired  writings  are  thus 
vilified  and  undervalued.  2.  this  blas- 
phemous mouth  is  opened  not  only  against 
God's  name,  but  against  his  tabernacle,  the 
place  of  his  instituted  worship;  meaning 
by  iiis  tabernacle,  the  true  church,  wherein 
God  is  worshipped  according  to  his  word. 
God  accounts  lumself  bla'^phemed  when  Ins 
true  worshippers  are  called  Heretics,  Schis- 
matics, and  in  a  way  of  scorn,  Iluoonots, 
and  the  Sj/natrogue  of  Satan.  3.  They 
blaspheme  them  that  dwell  in  heaven,  by 
which  some  understand  the  holy  martyrs 
now  in  heaven,  whom  they  frequently 
called  damned  heretics,  blackening  their 
name?,  and  blasting  their  reputations ; 
others  understand  it  of  some  saints  in  hea- 
ven, whom  they  pretend  to  honour,  as  the 
Virgin  Mary,  &c.  They  blaspheme  them, 
namely,  by  speaking  of  them,  and  praying 
to  them  blasphemousUj,  as  when  they  bid 
tiie  Holy  Virgin,  "  in  the  right  of  a  mother, 
command  her  Son."  Hence  observe.  That 
when  we  give  that  honour  and  worship  to 
saints  and  angels,  which  is  only  due  (o 
God,  it  is  an  idolatrous  and  imj)ious  blas- 
pheming of  them  that  dwell  in  heaven  ; 
were  the  Virgin  Mary  sensible  in  heaven  of 
that  idolatrous  adoration  which  is  given  her 
here  on  earth,  with  what  indignation  and 
disdain  would  she  look  down  upon  this 
sacrilegious  violence  offered  to  her  only 
Son,  in  robbing  him  of  that  divine  honour, 
which  is  peculiarly  due  to  his  divine  na- 
ture! for  religious  adoration  is  peculiar  to  a 
deity. 

7  And  it  was  given  to  liim  to 
make  war  with  the  saints,  and  to 
overcome  them  :  and  power  was 
given  him  over  all  kindreds,  ancl 
tongues,  and  nations.  8  And  all 
that  dwell  upon  the  earth  shall  wor- 
sliip  him,  whose  names  are  not  writ- 
ten in  the  book  of  life  of  the  Lamb 
slain  from  the  fonndatioii  of  the 
world. 

Observe  here,  1.  A  war  proclaimed  ;  the 
beast  makes  war  upon  the  saints,  by  blood- 
shed and  persecution,  and  by  the  force  of 
those  weapons  overcomes  them  ;  that  is,  to 
outward  appearance,  and  in  the  opinion  of 
the  world,  ihey  seem  to  be  totally  overcome, 
because   visibly  slain :    but   reallv  do  the 


054 


REVELATION. 


Chap.  xni. 


saints  overcome  liim,  by  tlieir  patience  and 
constancy  under  suflerings ;  and  by  reject- 
ing his  cursed  idolatry,  and  adhering  to  the 
truth.  Observe,  2.  Tiie  large  extent  of  the 
beast's  power  that  was  given  him,  namely, 
over  all  kindreds,  tongues,  and  nations. 
This  must  not  be  understood  of  individual 
persons,  nor  universally  of  all  nations,  but 
of  the  nations  belonging  to  the  Roman  em- 
pire :  whole  nations  were  carried  away  with 
his  idolatry,  though  not  all  of  every  nation. 
Christ's  flock  is  a  little  f^ock,  compared  wifh 
antichrist's  herd  :  how  wrong  a  note  then  is 
multitude  of  the  right  church  !  Observe,  3. 
That  as  the  power  of  the  licast  is  universal, 
so  is  the  worship  also  :  Jll  that  dwell  on 
the  earth  shall  worship  him,  that  is,  the 
generality  of  the  Roman  empire  shall  obey 
and  honour  iiim,  and  comply  with  him  in 
liis  idolatry  ;  few  comparatively  refusing  it. 
Yet,  4.  We  have  a  number  excepted,  -whose 
names  are  ivritten  in  the  book  of  life. 
Blessed  be  God  for  this  comfortable  restric- 
tion :  all  are  not  worshippers  of  the  beast, 
Christ  has  his  number  of  faithful  ones,  who 
are  not  defiled  by  antichrist's  pollutions ;  a 
number  whose  conversations  are  in  heaven, 
and  whose  names  are  written  there,  in  the 
book  of  life,  called  the  book  of  the  Lamb  ; 
because  it  is  by  him,  and  by  the  merit  of 
liis  blood,  that  we  obtain  eternal  life.  Ob- 
serve lastly.  The  title  here  given  to  our 
Lord  Jesus  Christ,  he  is  styled  the  Lamb 
slain  fri.?n  the  foundation  of  the  world, 
and  that  in  several  respects:  1.  In  the  pur- 
pose and  decree  of  God.  2.  In  the  promise 
of  God  made  from  the  beginning.  Gen.  iii. 
15.  3.  In  respect  of  the  types,  shadows, 
and  sacrifices,  whereby  his  death  was  pre- 
figured and  represented  ;  Christ  was  slain 
typically  in  those  sacrifices  which  Adam 
and  Abel  offered  up  unto  God  daily.  4.  In 
respect  of  the  viitue  and  efficacy  of  his 
death,  which  was  effectual  to  all  that  truly 
believe  in  him,  from  the  first  promise  made 
of  him.  The  merits  of  Christ's  death  have 
saved  all  that  have  been  saved  from  the 
foundation  of  the  world.  Behold  here,  The 
tender  care  of  God  in  providing  for  our 
salvation  before  we  were,  yea,  before  the 
world  was ;  and  observe  also,  that  the 
saints  of  God,  in  all  ages,  have  been  saved 
the  same  way,  and  by  the  same  mean, 
namely,  by  failii  in  the  death  of  Christ, 
which  has  extended  itself  to  all  true  be- 
lievers from  the  beginning  of  the  world  ; 
and  the  efficacy  of  it  will  reach  to  all  such, 
even  to  the  end  of  the  world  ;  the  virtue  of 
the  sacrifice  is  as  fresh  as  the  first  moment 


it  was  slain,  the  death  of  Christ  is  of  eternal 
efficacy. 

9  If  any  man  have  an  ear,  let  him 
hear.  10  He  that  leadeth  into  cap- 
tivity, shall  go  into  captivity  :  he 
that  kiileth  with  the  sword  must  be 
lulled  with  tiie  sword.  Here  is  the 
patience  and  the  faith  of  the  saints. 

Observe  here,  1.  That  this  acclamation, 
If  any  man  have  an  ear,  let  him  hear,  is 
added  in  scripture  when  somelhmg  went 
before,  which  required  a  very  diligent  atten- 
tion and  close  application  of  mind  :  Jf  any 
man  have  an  ear,  that  is,  a  spiritual  under- 
standing to  discern  the  meaning  of  what 
has  been  foretold,  let  him  ponder  and  con- 
sider what  is  here  revealed  concerning  this 
beast,  and  take  heed  that  he  be  not  found 
amongst  the  number  of  the  worshippers  of 
it.  Observe,  2.  The  consolation  here  given 
to  the  saifits,  from  the  consideration  of 
God's  just  retribution  to  his  and  their  ene- 
mies. He  that  leadeth  into  captioity,  shall 
go  into  captivity  ;  that  is,  the  beast,  who 
has  brought  many  of  the  saints  into  cap- 
tivity, shall  himself  at  length  be  taken  cap- 
tive, and  thrown  into  that  lake  of  fire  and 
brimstone,  spoken  of  chap.  xix.  20.  With 
what  measure  antichrist  metes  to  others,  it 
shall  be  measured  to  him  again  :  God  has 
as  many  ways  to  hurt  his  church's  enemies, 
as  they  have  to  hurt  his  people;  if  they 
lead  into  captivity,  so  can  he  ;  if  they  kill 
with  the  sword,  so  will  he.  Observe,  3. 
The  end  and  design  of  God  in  suffering 
antichrist's  rage  to  break  forth  against  the 
church  :  it  is  for  the  trial  of  his  church's 
faith  and  patier.ce.  Here  is  the  patience 
and  faith  of  the  saints.  Where  note,  1. 
That  none  can  stand  under,  or  bear  up 
under,  sufferings  like  saints.  2.  That  under 
great  sufferings,  saints  themselves  will  have 
great  occasion  for  the  exercise  of  faith  and 
patience.  3.  That  the  faith  and  patience 
of  the  saints  will  be  made  very  conspicuous 
by  great  and  sharp  sufferings.  4.  That 
faith  and  patience  must  accompany  each 
other  in  sufl'ering  times.  Patience  is  the 
soul's  shoulder,  to  bear  what  is  afflictive  at 
present ;  faith  is  the  christian's  eye,  to  dis- 
cover a  glorious  deliverance  to  come  :  where 
no  patience  is,  it  is  a  token  of  no  faith  ; 
and  where  no  faith  is,  there  will  appear 
great  impatience.  Behold  then  the  faith 
and  patience  of  the  saints. 

1 1  And   I   beheld  another   beast 


Chap.  XFII. 

coming  up  out  of  the  earth  ;  and  he 
had  two  iioriis  like  a  hiinh,  and  he 
spake  as  a  dragon.  12  And  he  ex- 
ercisotli  all  tlie  power  of  the  first 
beast  before  him,  and  causclh  the 
earth  and  thoni  who  dwell  therein  to 
worslii))  the  first  beast,  whose  dead- 
ly wound  was  healed.  13  And  he 
(loeth  great  wonders,  so  that  he  mak- 
eth  fire  come  down  from  heaven  on 
the  earth  in  the  sight  of  men.  14 
And  deceiveth  them  that  dwell  on 
the  earth,  by  the  means  o/' those  mi- 
racles which  he  had  power  to  do  in 
the  sight  of  the  beast;  saying  to 
them  that  dwell  on  the  earth,  that 
thev  should  make  an  image  to  the 
beast,  which  had  the  wound  by  a 
sword,  and  did  live. 

Here  St.  John  enters  upon  the  description 
of  a  second  beast,  very  ditterent  from  the 
former,  yet  not  succeeding  the  former,  but 
appearing  during  his  continuance  ;  and  tliis 
beast  (whoever  he  is)  we  find  sundry  ways 
here  described,  namely,  1.  By  his  original 
he  ascended  out  of  the  earth,  ver.  11. 
wliich  denotes  his  rise  from  a  small  begin- 
ning to  a  mighty  height,  as  those  tiungs 
which  from  small  seeds  grow  out  of  the 
earth  to  be  tall  trees.  Thus  lias  one  arisen 
from  being  Episcopus  urbis,  to  be  Epis- 
copus  orbia.  2.  He  is  said  to  have  Ixvo 
horns,  whereas  the  formei  beast  had  ten, 
ver.  1.  which  signifies  ten  kingdoms,  into 
wiiich  the  Roman  empire,  after  its  dissolu- 
tion, should  be  divided.  Accordingly,  by 
the  two  horns  here,  in  all  reason  may  be 
understood  two  of  those  kingdoms  of  which 
this  beast  (whoever  he  be)  shall  be  possessed. 
3.  He  is  said  to  look  like  a  lainb,  but  to 
speak  like  a  dra<ron  ;  that  is.  to  pretend  to 
great  meekness,  and  make  a  show  of  much 
lenity  and  mildness  in  iiis  proceedings,  but 
should  really  be  very  cruel :  pretending  to 
do  all  without  violence,  but  doing  indeed  all 
by  force,  assisted  by  his  armed  dragons, 
and  booted  apostles,  with  javelins  in  their 
hands.  4.  It  is  affirmed,  ver.  12.  that  he 
shall  arise  during  tlie  continuance  of  the 
first  beast,  and  engage  in  his  cause,  assuming 
to  himself  as  great,  or  a  greater,  power  than 
any  emperors  did  before  hmi,  causing  the 
earth,  that  is,  all  earthly-minded  men  who 
are  subject  to  him,  to  worship  the  fust  beast, 
that  is,  to  yield  as  great  reverence  and  obe- 
dience to  hi3  decrees  for  establishing  idolatry, 


REVELATION. 


055 


as  ever  the  people  did  under  the  Pagan  em- 
perors. 5.  He  is  remarkable  for  working 
wonders,  and  particularly  for  causing  fire  to 
come  down  from  hoavcn  in  the  sight  of  men ; 
that  is,  he  seemeth  to  the  deluded  multitude 
to  do  as  great  nuracles  as  Elias  did,  who 
brought  uown  fiie  from  heaven  to  confirm 
the  religion  he  professed  :  in  like  manner 
the  beast  here  works  wonders  seemingly 
great,  lying  wonders,  false  miracles,  such 
as  false  prophets  may  work,  and  have 
wrought  for  confirming  their  false  doctrines : 
accordingly  we  find  this  b..'ast  here  called  the 
fatse  prophet  elsewiicre,  chap.  xvi.  8,  9. 
He  requires  the  inhabitants  of  the  earth  to 
make  an  image  to  the  beast,  that  is,  he  per- 
suades them,  now  professing  Christianity, 
to  introduce  and  bring  in  such  a  kind  of 
idolatry,  that  the  old  heathenish  idolatry 
may  seem  to  revive  again.  Here  note,  That 
the  idolatry  of  the  church  of  Rome  is  a  liv- 
ing image  of  the  old  heathenish  idolatry ; 
this  is  but  the  image  of  that,  tfiat  was  per- 
formed to  heaihen  deities,  tliis  to  departed 
saints.  Popery,  says  the  learned  Dr.  More, 
is  such  a  Christianity,  as  in  all  points  an- 
swers the  model  of  the  old  execrable  hea- 
thenism, with  which  the  Gentiles  were  ena- 
moured then,  as  are  the  Papists  now  :  thus 
the  wounded  and  dead  image  of  Pagan  ido- 
latry revived,  and  lives  again  in  Papil  ido- 
latry. Good  God !  that  any  persons  pro- 
fessing to  know  and  worship  the  blessed 
Jesus,  should  thus  dishonour  him,  by  inter- 
mixing the  old  heathenish  superstitions,  or 
something  worse,  with  his  holy  institutions. 

15  And  he  had  power  to  give  life 
unto  the  image  of  the  beast,  that 
the  image  of  the  beast  should  both 
speak,  and  cause  that  as  many  as 
would  not  worship  the  image  of  the 
beast  should  be  killed.  16  And  he 
causeth  all,  both  small  and  great,  rich 
and  poor,  free  and  bond,  to  receive 
a  mark  in  their  right  hand,  or  in 
their  foreheads:  17  And  that  no 
man  might  buy  or  sell,  save  he  that 
had  the  mark,  or  the  name  of  the 
beast,  or  the  number  of  his  name. 
18  Here  is  wisdom.  Let  him  that 
hath  understanding  count  the  num- 
ber of  the  beast:  for  it  is  the  num- 
ber of  a  man  ;  and  his  number  is 
Six  hundred  threescore  and  six. 

St.  John  proceeds  here  to  give  a  fart!  tr 


85G 


REVELATION 


Chap.  XIV. 


cliaracter  and  description  of  the  beast,  which 
he  had  begun  to  describe,  ver.  11.  And,  1. 
His  bloody  cruelty  is  set  forth,  ver.  15. 
He  causeth  them  to  he  kilkd  that  would 
not  wors/iip  the  image  of  the  beast.  Wliere 
iTiarii,  It  is  not  said  that  lie  killed  them  him- 
self, not  challenging  directly  the  power  of 
life  and  death  to  himself;  but  he  causeth 
ihem  to  be  killed,  namely,  by  the  secular 
power,  by  the  kings  and  princes,  who  are 
the  horns  of  the  beast,  and  who  give  their 
power  and  strength  to  the  beast,  and  war 
against  the  Lamb.  Again,  2.  After  his  cru- 
elty follows  his  compulsion  ;  he  causes  all 
sorts  of  men,  high  and  low,  bond  and  free, 
to  receive  a  mark  in  their  right  hand,  and 
in  their  forehead,  in  allusion  to  an  ancient 
custom,  which  was  to  mark  servants  and 
soldiers  on  the  arm,  by  which  it  was  known 
what  master  or  captain  they  belonged  to  ; 
in  like  manner  the  beast  here  is  said  to  have 
a  mark  for  those  that  are  his,  which  mark 
seems  probably  to  have  been  an  open  own- 
ing of  him,  an  active  engagement  tor  him, 
a  professed  subjection  to  him.  3.  The 
beast  is  here  said  to  interdict  and  forbid  all 
trade  and  commerce  with  those  that  had 
not  his  mark,  verse  17.  He  causeth  that 
no  7)ian  might  buy  or  sell,  save  he  that 
had  the  mark  of  the  beast.  Several  bulls 
and  decrees  iiave  been  sent  forth  from 
Rome,  commanding  that  no  tralTic  or  com- 
merce be  had  with  any  heretic  in  buying 
or  selling,  but  only  with  those  that  profess 
themselves  members  of  the  Romish  church. 
4.  It  is  added,  that  the  Number  of  the 
beast  is  six  hundred  sixty-six,  that  is,  that 
the  numeral  letters  of  a  certain  word  or  name, 
being  computed,  should  amount  to  that  num- 
ber. I  shall  close  this  chapter  with  the 
words  of  a  great  man.  Archbishop  Tillot- 
son,  on  Rev.  xiv.  13,  page  329.  "  Unto 
"  whom  all  the  fore-mentioned  characters  of 
"  the  beast  do  agree,  and  especially  the  num- 
"  ber  of  his  name,  I  shall  not  presume  to 
"  conjecture,  much  less  positively  to  de- 
•'  termine,  because  it  is  said  to  require  a  par- 
"  ticular  wisdom  and  understanding  to  find 
"  it  out :  Here  is  wisdom,  let  him  that  hath 
"  understanding  count  the  niunher  of  the 
"  beast.  However,  the  event  will  discover 
"  it."  And  again,  on  St.  Luke  ix.  55.  he 
thus  speaks :  "  It  is  believed  by  many,  and 
"  not  without  cause,  that  the  Pope  and  his 
"faction  are  the  antichristian  beast;  I  will 
"  say  no  more  than  I  know  in  this  matter : 
"  1  am  not  certain  that  it  is  he  that  is  parli- 
"cularly  designed  in  scripture  by  that 
"  name ;  but  however  that  be,  I  challenge 


"antichrist  himself,  whoever  he  is,  and 
"  whenever  he  comes,  to  do  worse  and 
"  wickeder  things  than  he  has  done :  verily 
"  it  almost  looks  uncharitably  barely  to  re- 
"  late  what  these  men  have  not  blushed  to 
"  act." 

CHAP.  XIV. 

The  (It^siijn  .ind  scope  of  this  chapter  is  threefold  : 
First,  to  sliow  that  during  the  reign  of  the  beast, 
mentioned  in  tlie  foregoing  cl)apter,  Christ  had  a 
churcli,  a  number  of  virgins,  of  pure  and  unpol- 
luted souls,  who  did  zealously  and  sincerely  wor- 
ship liim.  Secondly,  that  the  light  of  the  gospel, 
which  had  been  so  long  suppressed,  sliould  at 
length  break  forth  gloriously,  in  tlie  faithful 
preaching  of  it,  to  the  downfall  of  Babylon,  and 
the  comfort  of  Sioii,  the  church  of  God.  "Thirdly, 
The  chapter  acquaints  us  with  the  happy  condi- 
tion of  such  as  die  in  the  Lord;  and  particularly 
of  the  mattyrs  which  die  for  the  Lord  ;  and  con- 
cludes witli  an  account  of  the  dreadful  punish- 
ments which  Cod  would  inflict  upon  their  per- 
secutors. 

A  ND  I  looked,  and  lo,  a  Lamb 
'^  stood  on  t!ie  mount  Sion,  and 
with  him  an  hundred  forty  a7id 
four  thousand,  having  his  Father's 
name  written  in  their  foreheads. 

This  verse  represents  to  us  a  fresh  vision 
which  St.  John  had,  in  which  several  things 
are  very  observable,  as,  1.  What  and  whom 
St.  John  saw,  a  Lamb,  by  whom  Christ  is 
to  be  understood.  2.  The  posture  which 
tiiis  Lamb  was  found  in,  he  stood,  showing 
thereby  his  readiness  to  deliver  his  church, 
and  to  do  every  thing  that  is  needful  for  her. 
3.  The  place  where  he  stood  on,  Mount 
Sion,  that  is,  in  the  midst  of  the  church. 
Christ  ever  has  been,  is,  and  will  be,  present 
with  his  church,  even  to  the  end,  although 
his  presence  with  her  is  not  always  sensibly 
perceived  ;  his  care  is  mysteriously  exer- 
cised ;  he  is  then  taking  most  care  of  her 
when  he  seems  to  take  least,  nay,  when  the 
men  of  the  woild  think  he  takes  none  at  all. 
Observe,  4.  His  company  and  attendants, 
and  they  are  described  two  ways,  1.  By 
their  number,  to  wit,  an  hundred  forty  and 
four  thousand,  whereby  the  collective  body 
of  the  wliole  church  is  lo  be  understood  ; 
and  intimates  lo  us,  that  in  the  worst  of 
times,  even  when  apostasy  and  persecution 
do  most  universally  prevail,  Christ  never 
wants  a  church,  and  is  not  without  a  num- 
ber of  true  worshippers.  2.  They  are  de- 
scribed by  tl-.eir  badge  or  mark,  having  their 
Father's  name  written  in  their  foreheads  ; 
in  opposition  to  the  mark  of  the  beast  men- 
tioned in  the  foregoing  chapter,  and  in 
allusion  to  a  custom  amongst  men,  who 
l)ut  their  mark  or  names  upon  their  goods, 


Cl.ap.  XIV. 


REVELATION. 


857 


especially  upon  such  as  are  very  precious, 
as  silver  or  gold  vessels,  and  the  like ;  so 
liiat  the  mark  of  ihe  Father's  name  upon 
the  foreiiead  denotes  boti)  the  precious, 
esteem  wiiich  God  has  of  his  people,  and 
also  intimates  their  open  profession  and 
owning  of  hnn  for  their  Lord  and  Master, 
and  their  faithful  adherence  to  his  worship. 
Learn  hence.  That  the  sincere  worsliip  of 
God,  with  the  open  and  avowed  profession 
of  his  holy  and  undefiled  religion,  accom- 
panied with  a  suitable  conversation,  is  a 
better  mark  and  note  of  the  true  church 
than  nnillitudes  and  numbers,  which  are  a 
note  of  the  antichristian  synagogue  :  Ihe 
world  wonders  after  the  beast,  wiien  Mount 
Sion  here  affords  only  an  hundred  forty-four 
thousand,  which  had  the  Father's  name 
written  on  their  foreheads. 

2  Aiul  I  heard  a  voice  from  hea- 
ven, as  the  voice  of  many  waters, 
and  as  the  voice  of  a  great  thnnder  ; 
and  I  heard  the  voice  of  harpers 
harjiing  with  their  harps:  3  And 
they  snug  as  it  were  a  new  song  be- 
fore tht;  throne,  and  before  the  four 
beasts,  and  the  elders  :  and  no  man 
couhl  learn  that  song,  but  the  hun- 
dred and  forty  and  four  thousand, 
which  were  redeemed  from  the  earth. 

St.  Jolin  here  describes  the  true  wor- 
shippers of  Christ  in  the  midst  of  antichris- 
tian idolatry;  where  we  have,  1.  The  ac- 
ceptable worsliip  they  perform,  prayer  and 
praise,  an  heavenly  exercise,  which,  like 
tluinder,  and  the  voice  of  main/  -waters, 
sounds  loud  in  the  ears  of  God,  and  is  cer- 
tainly heard  by  him,  and  is  melodious  like 
the  harp,  and  therefore  as  acceptable  to 
him  as  the  sweetest  music  is  to  us.  2.  The 
persons  described  who  perform  this  accept- 
able worship,  such  as  were  redeemed  from 
the  earth  ;  where  the  earth  is  put  for 
earthly-minded  men,  the  false  church  :  the 
meaning  is,  that  God  has  fetched  this  small 
number  of  true  worshippers,  the  hundred 
forly-four  thousand,  from  among  the  false 
worshippers  and  impure  ones,  he  hath  res- 
cued them  horn  the  world  of  idolaters,  and 
Irom  the  superstitious  multitude.  3.  The 
persons  descriiicd  before  whom  this  worship 
is  performed.  Before  the  throne,  and  be- 
fore ihe  four  beasts  and  elders  , — I  (fore 
the  throne,  to  show  the  reverence  and  sin- 
cerity wherewith  they  performed  the  same, 
as  in  the  sight  of  the  great  and  glorious 


God  ;  and  before  the  beasts  and  ciders, 
that  is,  the  whole  congregation  of  the  saints, 
according  to  that  of  the  Psalmist,  Psal. 
Ixxxix.  7.  God  is  greatly  to  be  feared 
in  the  assemblies  of  his  saints,  and  to  be 
had  in  reverence  of  all  them  that  arc 
round  about  him. 

4  These  are  they  which  were  not 
defiled  with  women  ;  for  they  are 
virgins.  These  are  they  which  follow 
the  Lamb  whithersoever  he  goeth. 
These  were  redeemed  from  among 
men,  being  the  first-fruits  unto  God 
and  to  the  Lamb. 

St.  John  proceeds  here  in  describing  the 
true  worshippers  of  God,  which  would  not 
comply  with  antichristian  idolatry  :  1.  He 
styles  them  virgins,  thereby  intimating 
that  fhey  are  the  chaste  spouse  of  Christ, 
and  the  true  church,  who  worship  God 
alone  with  religious  worship  ;  and  they 
have  not  defiled  themselves  xoith  women, 
that  is,  spiritually  committed  whoredom, 
they  have  not  been  inveigled  with  the 
whore  to  commit  spiritual  fornication. 
Where  note,  That  idolatry  is  a  filthy  sin, 
it  is  as  odious  to  God  as  whoredom  and 
uncleanness,  and  an  idolatrous  church  is  a 
filthy  whore,  unworthy  to  claim  the  title  of 
a  mother,  unless  it  be  the  mother  of  fornica- 
tions. 2.  They  are  said  to  follow  the 
Lamb  whithersoever  he  goes  ;  this  is 
spoken  in  opposition  to  those  who  followed 
the  beast,  and  denotes  their  imitation  of 
Christ's  example,  and  their  firm  adherence 
to  the  purity  of  his  doctrine  and  worship, 
althougli  it  expose  them  to  hazard  and  dan- 
ger. 3.  They  are  called  the  first  fruits 
unto  God,  and  the  Lamb,  which  denotes 
their  paucity,  like  a  few  sheaves  in  compa- 
rison of  the  whole  harvest;  their  sanctity, 
the  first-fruits  were  holy  to  the  Lord,  and 
were  his  peculiar  portion  ;  also  their  safety 
and  security,  as  the  first-fruits  were  God's 
portion,  so  it  was  both  sacrilegious  and 
unsafe  to  rob  God  of  his  portion.  By  call- 
ing them  the  first-fruits  which  were  holy  to 
Ihe  Lord,  we  see  the  special  interest  and 
propriety  that  God  has  in  his  faithful  ser- 
vants and  true  worshippers  beyond  all 
others  ;  they  are  his  peculiar  portion,  his 
inheritance,  his  treasure,  which  he  will  ever 
lake  care  of,  and  be  concerned  for. 

5  And  in  their  mouth  was  found 
no  guile  :  for  they  are  without  fault 
before  the  throne  of  God. 


Here  St.  John  closes  the  description  of 
the  fore-inentioned  (ol lowers  of  the  Lamb, 
1.  With  the  character  of  their  integrity; 
like  the  Lamb,  no  guile  is  found  in  their 
mouth,  as  there  was  none  in  his,  1  Pet.  ii. 
22.  they  were  free  from  that  hypocrisy 
which  was  found  amongst  antichrist's  fol- 
lowers, who  profess  to  worship  God,  but 
adore  their  idols ;  sincerity  and  uprightness 
of  heart  towards  God  and  man  was  found 
with  them.  2.  They  are  said  to  be  without 
fault  before  God  ;  which  may  be  under- 
stood comparatively  ;  they  have  no  such 
faults  as  antichrist's  followers  are  guilty  of; 
they  worship  God  aright,  and  are  approved 
by  him:  or,  if  absolutely,  we  must  un- 
derstand it  of  their  glorification  in  heaven, 
where  all  the  saints  are  without  spot,  and 
blameless  Ixfore  the  throne  of  God,  per- 
fectly like  unto  God  and  the  Lamb,  as  well 
in  purity  as  in  immortality. 

6  And  I  saw  another  angel  fly  in 
the  midst  of  heaven,  having  the  ever- 
lasting gospel  to  preach  nnto  them 
that  dwell  on  the  earth,  and  to  every 
nation,  and  kindred,  and  tongue, 
and  peo|)le,  7  Saying  with  a  loud 
voice.  Fear  God,  and  give  glory  to 
him  ;  for  the  hour  of  his  judgment 
is  come  :  and  worship  him  that  made 
heaven,  and  earth,  and  the  sea,  and 
the  fountains  of  waters. 

Here  St.  John  has  another  vision  of  an 
angel  flying  in  the  midst  of  heaven  with 
great  swiftness,  which  interpreters  apprehend 
to  signify  the  faithful  minister's  zeal  and  di- 
ligence in  preaching  the  glad  tidings  of  the 
gospel  to  a  lost  world.  Where  note,  L 
The  title  given  to  the  gospel  of  Christ,  it  is 
called  the  everlasting  gospel:  so  it  is, 
partly  in  regard  of  its  author  the  everlasting 
God,  partly  because  it  promises  and  offers 
everlasting  life;  but  chiefly  because  it  was 
preached  from  the  beginning  of  the  world, 
and  shall  continue  to  the  end  of  the  world, 
and  never  be  abrogated,  as  the  legal  admin- 
istration was.  Note,  2.  The  universality  of 
that  grace  and  salvation  which  in  and  by 
the  gospel  is  held  forth  and  tendered  even 
unto  all  nations,  tongues,  kindreds,  and 
people ;  so  that  none  are  debarred,  but 
tho«e  who  by  impenitency  and  unbelief  do 
wilfully  and  finally  debar  themselves.  Note, 
3.  That  God's  sending  the  everlasting  gos- 
pel to  be  preached,  is  here  callwl  the  hour 
of  his  Judgment ;  the  preaching  the  gospel 


REVELATION.  Chap.  XIV. 

is  the  hour  of  mercy  to  some,  but  wrath  and 
judgment  to  others,  even  to  all  refusers  and 
contemners ;  and  accordingly  all  are  warn- 
ed to  fear  God,  and  give  glory  to  liini, 
and,  instead  of  worshipping  idols  and 
images,  to  worship  the  true  God  according 
to  his  will  revealed  in  his  word. 

8  And  there  followed  another 
angel,  saying,  Babylon  is  fallen,  is 
fallen,  that  great  city,  because  she 
made  all  nations  drink  of  the  wine  of 
the  wrath  of  her  fornication. 

Here  we  have  the  second  angel's  procla- 
mation, denouncing  the  fall  of  Babt/lon, 
whose  fall  is  in  the  prophecy  threatened, 
and  in  the  threatening  ingeminated,  Baby- 
lon is  fallen,  is  fallen;  to  show  the  cer- 
tainty of  her  downfall.  And  it  is  observa- 
ble how  this  comes  in  immediately  after  the 
restoring  of  the  gospel,  mentioned  in  the 
foregoing  verses,  I  saw  an  angel Jlj/,  hav- 
ing the  everlasting  gospel  to  preach,  ver. 
6.  And  there  followed  another  angel,  say- 
ing, Babi/lon  is  fallen,  is  fallen,  ver.  8. 
Whence  learn.  That  it  is  the  zealous  and 
faithful  preaching  of  the  gospel  which  is  the 
ruin  of  antichrist,  and  the  means  of  his 
downfall  and  destruction  :  this  is  the  breath 
of  the  Lord's  mouth,  by  which  he  is  con- 
sumed: Babylon  is  fallen,  is  fallen.  Quest. 
What  is  here  meant  by  Babylon  ?  Answ. 
All  agree  that  literal  Babylon  is  not  here 
meant,  which  was  the  chief  city  of  Chaldea, 
but  spoken  figuratively  ;  and  it  is  generally 
agreed  that  by  Babylon  is  Rome  here  in- 
tended :  some  will  have  it  Rome  Pagan, 
under  the  heathen  emperors,  others  Rome 
Papal,  under  the  antichristian  tyranny,  and 
that  she  is  paralleled  with  Babylon  for  her 
idolaty  and  cruelty,  yea,  far  exceeding  her 
in  ho\h,  for  in  her  is  found  the  blood  of 
the  prophets,  of  the  saints,  and  of  all  that 
•were  slain  upon  the  earth.  Rev.  xviii.  24. 
Observe  next.  Her  ruin  declared  in  the  pre- 
sent tense,  is  fallen  ;  as  if  already  accom- 
plished ;  and  ingeminated,  is  fallen,  is 
fallen  ;  which  repetition  denotes  both  the 
certainty  of  her  fall,  and  the  joy  vrjiich  the 
church  should  express  upon  that  occasion  : 
thoue-h  Babylon  be  never  so  great,  yet  she 
shalffall,  she  shall  assuredly  fall ;  and  it  is 
the  church's  duty  to  pray,  that  as  it  is  in  the 
prophecy,  so  it  may  be  in  the  history,  that 
Babi/lon  is  fallen,  and  to  express  the  high- 
est joy  upon  that  great  ocfasion.  Observe 
lastly,  the  cause  of  Bnbj/lons  ruin  is  here 
assigned,  she  ?nade  all  nations  drink-  of  the 


Chap.  XIV. 


REVELATION. 


859 


wine  of  the  -wrath  of  her  fornication. 
Wliere  note,  1.  That  by  fornication  her 
errors,  idolatries,  and  false  worship,  are  un- 
derstood. Note,  2.  That  these  are  com- 
pared to  wine  upon  several  accounts.  Is 
wine  pleasant  to  the  palate  ?  so  is  idolatry 
to  corrupt  nature,  which  is  hugely  pleased 
witi)  a  pompous  worship  and  a  sensual  re- 
ligion. Is  wine  inflaming  ?  so  is  idolatry  ; 
inflaming  themselves  with  idols,  Isa.  ivii. 
5.  Does  the  wine  deceive,  and  insensibly 
steal  upon  the  drinker,  and  intoxicate  him 
ere  he  is  aware  of  it :  so  doth  error  and  ido- 
latry grow  upon  persons  by  insensible  de- 
grees ;  and  accordingly,  chap.  xiii.  14.  the 
beast  is  said  to  deceive  them  that  dwell  on 
the  earth  :  in  a  word,  as  persons  drunk  with 
wine  are  altogether  incapable  of  counsel 
and  advice  from  their  best  friends,  in  like 
manner  such  as  are  drunk  with  error  and 
idolatry,  with  the  wine  of  the  whore's  for- 
nication, are  besotted,  benumbed,  will  not 
acknowledge  their  error,  nor  receive  instruc- 
tion. Note,  3.  That  this  wine,  as  sweet  as 
it  is,  is  called  the  wine  of  wrath,  partly  be- 
cause it  inflames  them  that  are  drunk  there- 
with with  rage  and  cruel  fury  against  sin- 
cere worshippers,  and  partly  because  it 
brings  the  wrath  of  God  upon  them  that 
drink  it :  little  do  idolaters  think  of  this, 
because  it  is  a  worship  of  their  own  inven- 
tion, it  pleases  them  because  it  feasts  their 
outward  senses,  it  is  grateful  as  wine  unto 
Ihem  ;  but  they  forgtt  that  it  is  wine  mixed 
with  wrath,  even  with  the  wrath  of  God, 
the  dregs  of  which  shall  be  wrung  out,  and 
all  idolaters  shall  drink  them  up. 

9  And  the  third  angel  fttliowcd 
them,  saying  with  a  loud  voice,  If 
any  man  worship  the  beast  and  his 
image,  and  receive  his  mark  in  his 
forehead,  or  in  his  hand,  10  The 
same  shall  drink  of  the  wine  of  the 
wrath  of  God,  which  is  poured  out 
without  mixture  into  the  cup  of  his 
indignation  ;  and  he  shall  be  tor- 
mented with  fire  and  brimstone  in 
the  presence  of  the  holy  angels,  and 
in  the  presence  of  the  Lamb:  11 
And  the  smoke  of  their  torment  as- 
cendetii  up  for  ever  and  ever  :  and 
they  have  no  rest  day  nor  night,  who 
worship  the  beast  and  his  ima{?;e, 
and  whosoever  rcceivcth  the  mark 
of  his  name. 


Observe  here,  The  great  and  special  care 
which  Almighty  God  takes  to  wain   men 
and  women  of  those  dreadful  plagues  which 
should  most  certainly  come  upon  the  heads 
of  idolaters :  a  third  angel  followed,  crj/ing 
with  a  loud  voice.     O  how  good  is  God  in 
that  he  does  always  premonish  before  he 
punishes,  warns  before  he  strikes,  and  ad- 
vises all  not  to  partake  with  others  in  their 
sins,  lest  they  be  partakers  of  their  plagues ! 
Observe,  2.  A  most  dreadful  denunciation 
of  the  wrath  of  God,  against  all  those  who 
shall  worship  the  beast  and  his  image,  that 
is,  submit  to  the  enjoined  idolatry,  and  re- 
ceive his?nark  in  their  foreheads  or  hands, 
that  is,  yield  obedience  to  the  beast  as  a  ser- 
vant, and  openly  own  subjection  to  him  as 
his  slaves.     Lord  !  what  a  dreadful  guilti- 
ness is  it  to  follow  antichrist,  and  to  con- 
tinue obstinate  in  idolatry,  after  God   has 
sent  one  angel  after  another,  minister  after 
minister,  to  acquaint  Ihem  both  with  their 
sin  and  danger !     Observe,  3.  The  denunci- 
ation itself  in  the  several  parts  of  it,  I.  Thcj/ 
shall  drink  of  the  wine  of  the  wrath   of 
God,  that  is,  for  their  sin  shall  partake  of 
severe  judgments,  the  effects  of  God's  wrath. 
Mark,  Here  is  wine  for  wine,  for  the  wine 
of  Babylon's  fornication,  here  is  the  wine 
of  the  wrath  of  God ;  the  former  wine  was 
not  so  sweet,  but  the  latter  shall  be  as  sharp. 
2.  Here  is  the  quality  of  this  wrath,  it   is 
poured   out    without    mixture :  its  being 
poured  out  shows  the  abundance  of  it,  and 
without  mixture  shows  that  it  is  without  the 
least  drop  of  mercy  to  allay  the  extremity 
of  their  torment.     3.  It  is  called  a  cup  of 
indignation,  thereby  intimating,  that  it  is 
not  the  correction  of  a  father,  which  is  ac- 
companied  with  lenity  and  love,  but  the 
vengeance  of  a  judge  that  designs  utter  de- 
struction.    4,   Here  is  the  effect   of   their 
drinking  of  this  cup  of  the  Lord's  indigna- 
tion, their  being  tormented   with  fire  and 
brimstone  :  which  expression  denotes  these 
sinners'  torments  to  be  most  exquisite,  both 
intolerable  and  interminable,  and  their  pun- 
ishment both  easeless  and  endless.     5.  It 
is  here  said,  that  this  their  torment  shall  be 
in  the  presence  of  the  holy  angels  and   of 
the  Lamb ;  in  the  sight  of  the  Lamb,  against 
whom,  and  in  the  sight  of  the  angels,  before 
whom  they  had  sinned,  in  worshipping  the 
beast ;  they  shall  see  them,  but  none  shall 
help  them.     6.  The  eternity  as  well  as  the 
extremity  of  their  torments  is  here  set  forth  : 
their  smoke  ascends  for  ever  and  ever; 
the  torments  of  hell  are  here  set   forth  as 
most  acute  and  exquisite,  and  as  endless  and 


860 


REVELATION. 


Chap.  XIV. 


caseless,  they  have  no  rest  day  nor  night, 
nur  a  moment's  ease.  It  is  well  observed 
by  Mr.  Mede,  that  there  is  not  a  more  terri- 
ble description  of  punishment  in  the  whole 
book  of  God,  than  is  here  denounced  against 
those  idolaters  which  adhere  to  the  beast; 
the  smoke  of  their  torment,  that  is,  the 
fire  and  smoi<e  wherewith  they  were  tor- 
mented, ascendeth  up  for  ever  and  ever, 
and  they  have  no  rest  daj/  nor  night. 
And  if  Ihe  church  of  Rome,  or  Papal  Baby- 
lon, be  here  intended,  and  not  Pagan,  as 
most  Protestants  believe  and  affirm,  then 
this  shows  that  those  of  her  communion, 
living  and  dying  in  a  firm  adherence  to  the 
chiel  doctrines  of  Popery,  and  framing  their 
lives  by  them,  after  they  have  had,  or 
niigiit  have  had,  sufficient  means  to  con- 
vince tiiem  of  their  error  and  idolatry,  do 
expose  their  salvation  to  extreme  hazard 
and  danger.  Blessed  be  God  for  our  happy 
rcfor:i;a)ion,  from  the  idolatry  and  super- 
stition, from  Ihe  tyranny  and  oppression, 
and  the  intolerable  yoke,  of  the  church  of 
Rome.  God  grant  we  may  be  reformed  in 
our  lives  as  well  as  in  our  religion,  other- 
wise our  damnation  is  as  sure  as  theirs  is 
great,  for  Ihe  holiest  doctrine  and  purest 
worship  will  be  of  no  avail  to  impure  wor- 
shippers and  unholy  livers;  it  matters  not 
what  church  or  what  communion  a  bad 
man  is  of,  for  it  is  certain  he  cannot  be 
saved  by  any. 

12  Here  is  the  patience  of  the 
saints  :  here  are  they  that  keep  the 
commandments  of  God,  and  the 
faitii  of  Jesus. 

That  is,  here  at  this  time  will  be  e.\'erci?cd 
all  the  faith  and  patience  of  Christ's  faithful 
servants,  and  this  their  exercise  of  these 
graces  will  make  it  appear  that  they  were 
true,  and  not  counterfeit  Christians  ;  it  fol- 
lows, /lerc  ore  they  ■w/iic/i  keep  the  com- 
tnandnients  of  God,  and  the  faith  cf 
Jesus,  that  is,  who  discover  themselves 
sincere  in  their  profession,  by  obeying  the 
commands  of  God,  and  rightly  believing 
on  our  Lord  Jesus  Christ.  VVIiere  note. 
What  is  the  characteristical  mark  of  a  sin- 
cere Christian,  namely,  faith  and  obedience 
united  together;  faith  in  our  Lord  Jesus 
Christ,  and  obedience  to  the  will  of  God 
in  all  things,  are  never  separated  where 
they  are  sincere. 

13  And  I  heard  a  voice  from  hea- 
ven, saying  unto  me,  Write,  Blessed 


are  the  dead  which  die  in  the  Lord 
from  henceforth  :  Yea,  saith  the 
Spirit,  that  they  niay  rest  from  their 
labours  ;  and  their  works  do  follow 
them. 

These  word^  in  Iheir  original  and  primary 
intention  were  delivered  by  the  Spirit,  and 
commanded  to  be  written  by  St.  John,  for 
the  support  and  comfort  of  the  church  under 
that  severe  persecution  which  should  befall 
it ;  and  do  declare  the  happy  condition  ot 
martyrs  particularly,  and  such  as  die  for 
the  Lord  ;  but  they  may  be  considered  in 
a  greater  latitude,  and  be  of  general  use  to 
the  church  of  God  in  all  ages,  and  under 
all  circumstances,  and  administer  comfort 
to  all  believers  who  die  in  the  Lord,  that 
is,  in  the  faith  of  the  Lord,  in  Ihe  fi;ar  of 
the  Lord,  and  in  the  favour  of  the  Lord,  to 
all  that  die  sincere  Christians,  both  in  faith 
and  practice.  Here  note,  L  A  solemn 
declaration  of  the  blessed  state  of  good  men 
after  this  life  ;  their  death  is  blessed,  and  a 
blessing  to  them.  Note,  2.  The  time  from 
whence  their  blessedness  commences,  y>o;« 
henceforth,  that  is,  from  the  time  of  their 
death,  then  doth  their  blessedness  begin. 
Thence  learn,  That  all  good  Christians  im- 
mediately upon  their  dissolution  and  de- 
parture out  of  this  life  are  in  a  blessed  and 
happy  condition.  Note,  3.  Wherein  the 
blessedness  of  the  righteous  after  their  de- 
parture doth  consist:  1.  In  resting  from 
their  labours,  that  is,  from  all  the  troubles, 
sorrows,  and  sufferings,  from  all  the  calami- 
ties, infirmities,  and  miseries  of  this  frail, 
mortal  state ;  no  sin  shall  affect  them,  no 
sorrow  afflict  them,  no  dang'er  affright  them. 
2.  In  reaping  the  comfoit  of  all  the  good 
works  they  have  done  in  the  world,  their 
works follo-iO  them;  that  is,  1.  A  delight- 
ful remembrance  of  their  good  works  is 
found  with  them,  which  if  it  refreshes  their 
souls  with  transporting  pleasures  now,  how 
will  it  swallow  them  up  with  Ihe  highest 
transports  of  complacency  and  delight  then! 
2.  The  blessed  fruits  and  happy  effects  of 
Iheir  good  works,  and  Ihe  special  reward 
belonging  to  them,  shall  accompany  good 
men  into  another  world,  which  will  render 
them  completely  blessed,  by  procuring  for 
them,  through  the  merits  of  our  Lord  Jesus 
Christ,  an  admission  into  heaven,  where 
they  shall  drink  of  those  pleasures  which 
are  at  God's  right  hand  for  evermore.  Note 
lastly.  How  this  truth  concerning  the  future 
blessedness   of  the  righteous  deserves  our 


Chap.  XIV.  REVELATION, 

most  serious  and  attentive  regard  and  medita- 
tion, l)ecause  delivered  by  an  audible  voice 
from  lieaven,  expressly  commanded  to  be 
written,  and  confirnied  by  (he  solemn  asseve- 
ration of  tlie  Spirit,  I  fuanl  a  voice  from 
htaven,  sai/ing  unto  fin;  ly/ilc,  B/csscd 
are  the  dead  -which  die  in  the  Lord. 


OGl 


14  And  I  looked,  and  behold  a 
white  cloud,  and  upon  the  cloud  one 
sat  like  unto  the  Son  of  man,  havirii; 
on  his  head  a  golden  crown,  and  in 
his  liand  a  sharp  sickle.  15  And 
anotlier  anjel  came  out  of  the  tem- 
ple, crvinp;  with  a  loud  voice  to  him 
tliat  sat  on  the  cloud.  Thrust  in  tliy 
sickle,  and  reap:  for  the  time  is  come 
for  thee  to  reap 
the  earth  is  ripe.  16  And  he  that 
sat  on  the  cloud  thrust  in  his  sickle 
on  the  earth ;  and  the  earth  was 
reaped. 

In  ihese  verses  a  description  is  given  of 
Christ  as  coming  to  judgment,  to  inflict 
punishinent  upon  his  stubborn  enemies ; 
and  here  we  have  the  judge  described,  1. 
By  his  form  or  shape,  he  was  one  like  the 
Son  of  man.  2.  By  his  place  and  posture  of 
judgment,  sitting;  on  a  white  cloud,  the  cloud 
denoting  the  fovereignty  of  the  judge,  and 
whiteness  prefiguring  the  uprightness  of  his 
proceedings,  and  both  signifying  his  speed 
and  swiftness  in  coming  to  execute  judg- 
ment ;  on  this  white  cloud  did  he  sit,  de- 
noting thereby  both  his  com  posed  ness  and 
freedom  from  all  passion  and  perturbation  as 
a  judge,  and  also  his  majesty  and  authority, 
sitting  as  a  king  upon  his  throne,  as  well 
as  like  a  judge  upon  his  tribunal.  3.  He 
is  dcscribetl  by  his  royal  ornament,  having 
on  his  head  a  golden  crown.  Behold  here 
the  different  estate  of  our  Lord  Jesus  Christ 
above,  from  what  it  was  here  below  ;  here 
crowned  with  thorns,  there  crowned  with 
gold,  the  reward  of  his  sufferings  !  Blessed 
be  God,  that  as  it  was  with  the  Head,  so 
shall  it  be  with  all  the  members!  4.  By 
the  instrument  which  he  had  in  his  hand 
fit  for  the  work  which  he  had  in  hand, 
namely,  a  sharp  sickle  for  the  reaping  of 
the  eaith.  A  sickle  is  a  circular  instrument, 
and  compasseth  the  corn  round  about, 
which  it  is  to  cut  down  ;  the  judgment  of 
Christ  upon  the  wicked  will  inclose  them 
all,  not  a  soul  of  them  shall  be  able  to 
escape  it ;  and  a  sharp  sickle  signifies  the 
quality  of  his  judgment,  Iha*  it  will  be  se- 


vere. Behold  here  the  unavoidable  destruc- 
tion of  the  wicked,  and  how  impossible  it 
is  for  them  to  escajxi  the  judgments  of 
Christ;  all  the  wicked  together  are  no 
n)ore  in  the  hand  of  Christ  than  as  an  hand- 
ful of  grass,  or  ripe  corn,  to  a  sharp  sickle 
in  a  strong  hand. 

In  the  fifteenth  verse  we  have  a  mani- 
festation of  the  church's  fervent  desire  that 
(?hrist  would  make  speed,  and  hasten  his 
work,  and  come  quickly  to  judgment,  both 
for  the  consummation  of  their  glory,  and 
ftr  the  destruction  of  his  own  and  their  ene- 
mies: Thrust  in  thi/  sickle,  and  reap,  fur 
the  harvest  is  ripe  ;  that  is,  it  is  full  time  to 
execute  thy  judgment  on  the  wicked,  for 
their  sins  (which  call  for  these  judgments) 
are  now  come  to  the  height.  Behold  here 
for  the  harvest  of    Christ's  day  of  judgment  is  like  a  day  of 


harve-t ;  when  the  corn  is  ripe,  the  sickle 
is  got  ready  ;  when  the  sickle  is  got  ready, 
it  is  set  to  work  ;  when  it  is  set  to  work,  it 
cuts  down  all,  wheat  and  tares,  corn  and 
grass,  without  discrimination  ;  but  the  Lord 
of  the  harvest  soon  commands  a  separation 
to  be  made  of  the  good  grain  from  the  tares, 
of  the  righteous  from  the  wicked,  laying 
up  the  former  in  the  granary  of  heaven, 
binding  up  the  latter  for  the  fire  of  hell. 

In  the  sixteenth  verse  we  have  observable, 
1.  Christ's  ready  answering  of,  and  com- 
plying with,  the  desires  of  his  people,  to 
thrust  in  the  sickle  of  his  judgment,  and 
reap  the  earth  :  he  that  sat  on  the  cloud 
did  thrust  in  his  sickle.  How  ready  is 
Christ  to  fulfil  the  desires  of  them  that  fear 
him,  to  hear  their  cry,  and  help  them  in 
his  own  time,  in  the  best  and  fittest  season  ! 
Observe,  2.  The  great  and  infinite  power 
of  our  Lord  Jesus  Christ,  that  upon  the 
thrusting  in  of  his  sickle,  the  whole  earth 
was  presently  reaped.  Behold  the  ability 
of  Christ  for  judgment,  as  well  as  his  im- 
partiality in  judging  :  such  a  Judge  is  he, 
as  the  power  of  the  mightiest  cannot  daunt ; 
such  a  Judge,  as  the  riches  of  the  wealthiest 
cannot  bribe  ;  such  a  Judge,  as  the  subtilly 
of  the  wisest  cannot  deceive ;  in  a  word, 
such  a  Judge,  as  there  is  no  appealing  from, 
no  repealing  of,  his  sentence.  O  great  day  ; 
when  the  stiffest  knee  shall  bow  at  the  tri- 
bunal of  Christ,  and  the  strongest  back 
shall  bend  under  the  insupportable  burden 
of  the  wrath  of  the  Lamb  ;  when  the  Alex- 
anders and  Cffisars,  which  once  shook  the 
earth,  and  caused  the  world  to  tremble, 
shall  revere  and  lie  prostrate  at  the  foot  of 
Christ!  Behold  then,  and  admire  the  won- 
derful  power  and  dexterity  of  Christ   in 


802 


REVELATION. 


Chap.  XIV. 


judging,  that  upon  the  thrusting  in  of  his 
siclde  the  whole  earth  was  •presently 
reaped  1 

17  And  another  angel  came  out  of 
the  temple  which  is  in  heaven,  he 
also  having  a  sharp  sickle.  18  And 
another  angel  came  out  from  the  al- 
tar, which  had  power  over  fire : 
and  cried  with  a  loud  cry  to  liim  that 
had  the  sharp  sickle,  saying,  Thrust 
in  thy  sharp  sickle,  and  gather  the 
clusters  of  the  vine  of  the  earth  ;  for 
her  grapes  are  fully  ripe.  19  And 
the  angel  thrust  in  his  sickle  into  the 
earth,  and  gathered  the  vine  of  the 
earth,  and  cast  it  into  the  iireat 
wine-press  of  the  wrath  of  God. 
20  And  the  wine-press  was  trodden 
without  the  city,  and  blood  came 
out  of  the  wine-press,  even  unto  the 
horse-bridles,  by  the  space  of  a 
thousand  and  six  hundred  fur- 
longs. 

In  the  former  verses  we  aieet  with  the  me- 
taphor of  an  harvest,  in  these  we  meet  with 
that  of  a  vintage ;  there  the  wicked  were 
compared  to  ripe  corn  fit  for  the  harvest, 
hereto  ripe  grapes  fit  for  the  vvjne-press ; 
signifying  by  both,  that  the  wicked,  by  fill- 
ing up  the  measure  of  their  sins,  do  make 
themselves  ripe  and  ready  for  judgment. 
Note  here,  1.  That  as  the  true  church  is 
called  a  vine,  so  is  the  wicked  antichristian 
church  iiere  called;  but  with  this  addition,  a 
vine  of  the  earth,  cleaving  to,  and  only 
favouring  of,  the  earth  ;  a  good  name  will 
signify  little  in  judgment;  to  be  called 
christians,  virgins,  &c.  what  will  it  profit, 
without  burning  and  shining  lamps  ?  Note, 

2.  Whereas  the  grapes  of  this  vine  are  said 
to  be  not  only  ripe,  but  fully  ripe,  how  great 
is  the  forbearance  and  long-suffermg  of  God 
towards  the  wicked  !  Alaximum  tniracu- 
iurn  est  Dei  longani?nifas,  the  patience  of 
God  towards  sinners  is  the  greatest  miracle 
in  the  world;  but  though  lasting  it  will  not 
be  everlasting  ;  when  long  abused,  it  turns 
at  last  into  fury  :  ripening  in  sin,  is  a  sure 
prognostication  of  judgment  at  hand.  Note, 

3.  The  vine  with  all  its  clusters  are  gathered, 
small  and  great,  one  and  another,  all  shall 
appear  before  the  bar  of  Christ,  chap.  xx. 
12.  /  saw  the  dead,  small  and  great,  stand 
he/ore  God :  and  the  books  were  opened, 
and  the  dead  were  judged  out  of  those 


hooJis.  Note,  4.  Whither  this  degenerated 
vine,  with  all  its  clusters,  was  cast,  namely, 
into  the  wine- press  of  God's  wrath,  which  is 
called  a  great  wine-press,  because  it  can 
contain  all  the  wicked  ;  it  will  hold  them 
all,  be  they  never  so  many ;  and  is  said  to 
be  trodden,  that  is,  by  Christ,  denoting  the 
severity  of  that  vengeance  which  will  be  in. 
flicted  upon  sinners  ;  the  grapes  which  have 
hung  a  long  time  ripening  in  the  sun  are 
severely  prest  at  last.  Note,  5.  That  the 
blood  which  came  out  of  the  wine-press 
(the  blood  of  the  grape)  was  so  much  in 
quantity,  that  it  came  up  to  the  horses'  bri- 
dles, by  the  space  of  a  thousand  and  six 
hundred  furlongs  :  all  metaphorical  ex- 
pressions, signifying  that  wine  is  the  wrath 
of  God,  and  the  cup  of  his  indignation  ; 
and  the  hyperbolical  expression  of  its  height, 
reaching  as  high  as  the  horses'  bridles  ;  and 
of  its  length,  reaching  more  than  a  thousand 
furlongs,  shows  that  miglity  deluge  and  in- 
undation of  God's  wrath,  which  the  wicked 
in  general,  and  all  antichrist's  followers  in 
particular,  shall  not  only  drink  of,  but 
swim  in  :  and  as  they  shed  the  blood  of  the 
saints  abundantly,  in  like  manner  God  will 
give  them  blood  to  drink  in  great  abun- 
dance. Note  lastly.  That  although  these 
two  metaphors  of  the  harvest  and  the  vin- 
tage signify  one  thing,  only  the  vision  is 
doubled,  like  Pharaoh's  dream,  to  show  the 
certainty  thereof,  yet  we  may  conceive  that 
the  similitude  of  a  vintage  here  holds  forth 
greater  judgment  than  the  harvest :  Al- 
mighty God,  in  his  providential  dispensation 
towards  the  wicked,  proceeds  gradually ; 
as  they  proceed  from  one  degree  of  wicked- 
ness, so  does  he  from  one  degree  of  wrath 
and  vengeance,  to  another ;  the  vintage  fol- 
lows the  harvest,  the  sharp  sickle  follows  the 
sickle,  the  harvest  is  said  to  be  ripe,  the 
vintage  to  be  fully  ripe;  if  the  flood  of 
God's  anger  in  this  life  will  not  wash  sin- 
ners clean,  the  deluge  of  his  wrath  in  the 
next  will  wash  them  quite  away  :  Blood 
came  out  of  the  wine-press,  even  to  the 
horses'  bridles,  by  the  space  of  a  thousand 
and  six  hundred  furlongs.  Eternal  thanks 
to  Christ  the  Lamb,  who  has  delivered  his 
from  this  dreadful  wrath  to  come! 

CHAP.  XV. 
A  ND  I  saw  another  sign  in  heaven, 
great  and  marvellous,  seven  an- 
gels having  the  seven   last  plagues  : 
for  in  them  is  filled  up  the  wrath  of 
God. 


Chap.  XV. 


This  and  the  following  chapter  acquaints 
us  witli  a  fresli  vision,  wliich  St.  John  had  of 
i\\epuuri/igjhrt/i  of  the  vials,  or  the  inflict- 
ing of  the  seven  last  plagues  and  judgments 
upon  tiie  world  ;  upon  the  Heathen  world, 
say  some;  upon  the  antichristian  world, 
say  most ;  I  saw  seven  angels  having  the 
seven  last  plagues ;  fcr  in  thetn  is  filed 
up  the  urath  of  God  ;  where,  by  seven 
angels,  understand  the  ministers  and  exe- 
cutioners of  the  wrath  of  God  ;  by  the 
seven  plagues,  understand  the  last  dread- 
ful judgments  that  should  be  inflicted, 
which  would  make  a  final  end  of  him,  who- 
ever he  be,  that  they  should  be  poured 
fiirlh  upon,  one  after  another.  Where  note, 
1.  How  the  patience,  forbearance,  and 
long-suffering  goodness,  of  God,  is  wonder- 
fully seen  in  his  carriage  towards  sinners : 
though  he  punishes  the  wicked  sometimes, 
to  let  them  see  that  his  justice  is  not 
asleep,  yet  he  doth  not  stir  up  all  his 
wrath,  nor  poureth  it  out  all  at  once  upon 
them,  but  gradually  ;  desirous  of  and  wait- 
ing for  their  repentance,  even  when  he  has 
begun  injustice  to  punish  them.  Note,  2. 
Whereas  it  is  said,  in  them  (that  is,  in  the 
present  seven  plagues)  is  filed  up  the 
wrath  of  God ;  we  learn,  what  final  im- 
penitency,  and  incorrigibleness  under  for- 
mer judgments,  will  produce  at  last;  namely, 
judgment  to  the  uttermost :  ripeness  in  sin 
will  at  last  make  men  ripe  for  ruin  ;  and 
when  they  have  filled  up  the  measuie  of 
their  sins,  God  will  fill  up  the  measure  of 
his  -wrat/i ;  in  them  is  filed  up  the  wrath 
of  God. 

2  And  I  saw  as  it  were  a  sea  of 
glass  mingled  with  fire  ;  and  them 
that  had  gotten  the  victory  over  the 
beast,  and  over  his  image,  and  over 
his  mark,  and  over  the  number  of 
his  name,  stand  on  the  sea  of  glass, 
having  the  harps  of  God.  3.  And 
they  sing  the  song  of  Moses  the  ser- 
vant of  God,  and  the  song  of  the 
Lamb,  saying.  Great  and  marvellous 
are  thy  works,  Lord  God  Almighty  : 
just  and  true  arc  thy  ways,  thou 
King  of  saints.  4  Who  shall  not 
fear  thee,  O  Lord,  and  glorify  thy 
name  ?  for  thou  only  art  holy  :  for 
all  nations  shall  come  and  worship 
before  thee  :  for  thy  judgments  are 
made  manifest. 

There  seems  here  to  be  an  allusion  to  the 


REVELATION. 


863 


Israelites'  deliverance  out  of  Egypt,  and  to 
the  song  of  Moses  upon  that  occasion,  re- 
corded Exod.  XV.  As  they  were  delivered 
out  of  literal  Egypt,  so  these  from  mystical 
Egypt,  both  nests  of  idolatry  and  false  wor- 
ship ;  a  deliverance  from  botii  which  de- 
servedly called  for  a  song  of  thanksgiving. 
/  saw  a  sea  of  glass  mingled  with  fire  ; 
that  is,  a  great  number  of  pure,  zealous 
christians,  their  multitude  being  represented 
by  the  sea,  their  purity  by  glass,  and  their 
zeal  hyfre.  Who  had  gotten  virion/  over 
the  beast,  and  over  his  image ;  thai  is, 
who  overcame  all  temptations  to  idolatry, 
both  from  the  Pagan  and  antichristian  em- 
perors, called  the  l)east  and  his  image. 
Having  the  harps  of  God  in  their  hand., 
in  allusion  to  the  musical  instruments  used 
in  the  temple-service,  and  denoting  hearts 
fitted  for,  and  tuned  by,  the  Spirit  of  God  ; 
to  praise  him  with  cheerfulness  for  preserv- 
ing them  from  being  overcome  by  tempta- 
tions to  idolatry.  Learn  hence,  That  such 
as  are  sincerely  gracious,  are  truly  thankful 
to  God  for  all  his  benefits  and  blessings,  but 
especially  for  their  preservation  from  sin, 
and  their  getting  victory  over  temptations. 
Observe  next.  The  work  of  solemn  praise 
and  thanksgiving,  which  these  purified  and 
preserved  souls  were  engaged  in  and  em- 
ployed about  :  They  sung  the  song  of 
Muses  and  the  La?nd,  saying.  Great  and 
viarvellous  arc  thy  works,  O  Loi'd. 
Where  note,  1 .  The  title  of  the  song,  namely, 
the  song  of  Moses  and  the  Lamb.  The 
song  oVMoses,  that  is,  a  song  much  like 
unto  that  of  Moses  and  the  Israelites  after 
they  had  passed  safely  through  the  Red  Sea, 
Exod.  XV.  and  the  song  of  the  Lamb,  so 
called,  because  it  was  a  song  indited  by  the 
Spirit  of  the  Lamb,  and  tending  to  advance 
tlie  glory  of  the  Lamb.  Note,  2.  The  matter 
of  the  song,  which  is  divided  into  two  parts, 
1.  The  church's  confession  and  declaration 
of  those  works  which  Christ  doth  :  Great 
and  ?narvellous  are  thy  works,  just  and 
true  art  thy  ways  ;  that  is,  they  are  great 
and  wonderful  works,  fit  only  to  be  done 
by  him  who  is  the  Lord  God  Almighty  ; 
Just  and  true,  well  becoming  him  who  is 
King  of  saints.  2.  The  use  which  the 
church  makes  of  these  works ;  and  that  is, 

1.  To  record,  celebrate,  and  publish  them. 

2.  To  oblige  and  bind  themselves  faster 
and  closer  to  him  in  his  worship  and  ser- 
vice :  Who  shall  not  fear  thee,  O  Lord  ! 
and  glorify  thy  name  ?  for  thou  only  art 
holy.  Observe  farther.  The  titles  which 
are  here  by  the  church  given  unto  God.     1. 


864  REVELATION. 

The  Lord  God  Almighty.  A  tille  full  of 
comfort  to  the  saints  in  their  greatest  straits, 
and  full  of  terror  to  their  enemies  in  the 
midst  of  tiieir  abundance.  2.  He  is  styled 
King  of  Saints,  they  receiving  special  pro- 
tection from  him,  and  he  exercising  a  par- 
ticular care  over  tiiem.  3.  He  onli/  issnid 
to  be  holy,  that  is,  essentially  and  causally  : 
essentially  in  himself,  and  causally  with  re- 
spect to  us :  all  holiness  is  originally  in  him, 
all  holiness  is  derivatively  from  him,  there- 
fore should  the  praise  thereof  be  given  to 
him.  Observe  lastly.  The  duty  inferred 
from  all  those  glorious  titles  which  are  here 
given  to  God,  and  for  all  the  great  and  mar- 
vellous works  done  by  him  :  Who  shall 
7iot  fear  thee,  O  Lord,  and  glorify  thy 
name  ?  As  if  he  had  said,  "  AUought  to  do 
so,  and  there  is  great  reason  for  so  doing." 
As  God  is  to  be  feared,  because  he  is  full  of 
power  and  justice,  so  then  especially  should 
his  people  fear  him  when  he  is  taking  ven- 
geance on  his  enemies,  his  own  and  his 
church's  adversaries  :  Who  shall  not  fear 
thee  ?  Jor  thy  judgments  are  manifest. 

5  And  after  that  I  looked,  and, 
behold,  the  tetnple  of  the  tabernacle 
of  the  testimony  in  heaven  was  open- 
ed ;  6  And  the  seven  angels  came 
out  of  the  temple,  having  the  seven 
plagues,  clothed  in  pure  and  white 
linen,  and  having  their  breasts  gird- 
ed with  golden  girdles. 

Observe  here,  1.  The  vision  which  St. 
John  had :  he  thought  he  saw  the  Holy  of 
holies  open  to  him,  and  seven  angels  com- 
ing forth  with  seven  plagues,  as  the  execu- 
tioners of  God's  judgments  upon  idolatrous 
persons.  Where  note,  1.  The  instruments 
employed  by  God  for  executing  his  wrath 
upon  sinners,  angels,  seven  angels  ;  not 
that  he  needs  them,  but  he  is  pleased  to 
make  use  of  them  ;  and  they  are  but  instru- 
ments in  his  hand,  his  bow  and  his  battle- 
axe,  mere  dead  tools,  who  receive  all  their 
efficacy  from  the  hand  that  uses  them  : 
their  presence  adds  no  strength  to  him, 
their  absence  makes  the  work  no  more  dif- 
ficult before  him.  Note,  2.  From  whence 
these  seven  angels  came,  namely,  out  of 
the  temple,  out  of  the  oracle,  more  im- 
mediately from  the  presence  of  God  ;  im- 
plying, that  they  came  forth  to  execute 
vengeance  by  God's  special  directions,  and 
not  barely  by  his  permission:  and  conse- 
quently that  the  work  was  very  acceptable 
and  well-pleasing  unto  God  which  they  went 


Chap.  XV. 


about.  Note,  3.  How  they  are  furnished, 
having  seveji  plagues;  namely,  to  inflict 
upon  the  idolatrous  enemies  of  the  church. 
Note,  4,  In  and  after  what  manner  these 
angels  were  apparelled  and  appeared.  1. 
They  were  clothed  in  pure,  white  linen,  to 
denote  the  holiness  of  their  persons,  as  also 
the  holiness  of  that  work  which  they  had 
then  in  hand.  2.  This  clothing  of  theirs 
was  girded  to  them,  expressing  thereby  their 
great  readiness  for,  and  their  great  alacrity 
and  cheerfulness  in,  their  work.  3.  The 
girdle  wherewith  they  were  girded  was  a 
golden  girdle,  exactly  answering  the  habit 
of  the  High-priest,  when  he  entered  into 
the  Holy  of  holies  to  enquire  of  God,  or 
came  out  with  an  answer  from  God.  From 
the  whole  learn,  That  when  the  Lord  comes 
to  pull  down  Babylon  as  well  as  to  build  up 
Sion,  he  will  appear  in  glory  :  the  angels 
are  God's  special  ministers ;  when  they  go 
forih  to  pour  out  the  vials  of  his  wrath  upon 
Babylon,  they  appear  gloriously  apparelled, 
glittering  like  the  High-priest,  and  girded 
■with  golden  girdles. 

7  And  one  of  the  four  beasts  gave 
unto  the  seven  angels  seven  golden 
vials,  full  of  the  wrath  of  God  who 
liveth  for  ever  and  ever.  8  And  the 
temple  was  filled  with  smoke  from 
the  glory  of  God,  and  from  his  pow- 
er :  and  no  man  was  able  to  enter 
into  the  temple,  till  the  seven  plagues 
of  the  seven  angels  were  fulfilled. 

Observe  here,  1.  That  what  was  called 
seven  plagues  in  the  foregoing  verse,  is  here 
called  seven  golden  vials  full  of  the  -wrath 
of  God ;  in  this  verse  vials  are  full  cups. 
Vials  of  wrath  are  prepared  when  the  mea- 
sures of  a  people's  sins  are  filled  up;  full 
cups  of  sin  are  followed  with  full  vials  of 
God's  wrath.  Next,  these  vials  are  said  to 
be  oi  gold,  signifying,  that  these  judgments 
proceed  from  a  just  God,  with  whom  there 
is  no  corruption  nor  iniquity  in  judgments, 
he  being  holy  in  all  his  ways,  and  right- 
eous in  all  his  works.  These  vials  are  also 
said  to  he  full  of  the  -wrath  of  God,  -who 
liveth  fur  ever  and  ever,  as  an  aggravation 
of  the  saiT.e,  it  not  being  like  the  wrath  of 
a  mortal  man,  of  short  continuance,  but  of 
endless  duration ;  it  is  the  wrath  of  him  that 
ever  lives  to  maintain  his  wrath,  and  to  up- 
hold and  sustain  the  sinner  under  the  exe- 
cution and  infliction  of  his  wrath,  that  the 
sinner  cannot  run  from  him.  O  what  a 
fearful  thing  is  it  to  fall  into  the  hands  of  the 


Cfiap.  XVI.  REVEL^riOM. 

living  God,  whose  wrath  is  both  intolerable 
and  interminable !  the  sinner  can  neitlier 
stand  under  it,  nor  flee  from  it.  Observe,  2. 
Tlie  executioners  of  this  wrath  are  said  to 
be  seven  an'^els.  The  angels  wiiich  are 
merciful  attendants  upon  the  godly,  are  also 
at  God's  command  the  executioners  of  liis 
wralh  upon  the  wicked.  These  angels  are 
here  said  to  be  seven,  to  signify  that  God's 
judgments  upon  his  church's  adversaries 
shall  be  heavy  and  great,  one  angel  plagued 
all  Egypt,  and  destroyed  Seiwachenb's 
mighty  host,  but  here  went  out  seven  angels 
to  destroy  antichrist.  Observe,  3.  The  tre- 
mendous dreadfulness  of  this  wrath,  intimated 
by  filling  the  temple  wit/i  s7/to/>e ;  thereby 
signifying,  that  the  wrath  of  God  kindled 
against  his  enemies  shall  be  unto  them  like 
a  devouring;  and  consuming  fire,  before  the 
flame  of  which  burst  forth,  a  cloud  of  smoke 
appears.  And  the  toiiple  xvas  filled  with 
S7nokefrom  the  glori/  of  God,  and  firom 
his  power.  Learn  thence,  that  Almighty 
God  is  glorified  in  the  destruction,  as  well 
as  in  the  salvation,  of  sinners;  iiis  glory  is 
3s  well  seen  in  his  smoking  wrath  against 
the  wicked,  as  in  his  saving  mercy  towards 
the  godly.  J'he  temple  was  filled  with 
smoke  from  the  glori/  of  God,  and  from 
/lis  power  ;  it  follows, — No  man  was  able 
to  enter  into  the  temple  ;  that  is,  to  depre- 
cate God's  anger,  and  supplicate  his  mercy, 
or  to  avert  the  plagues  threatened,  and  now 
just  ready  to  be  inflicted  :  when  mercy  has 
been  long  ofTered  and  despised,  the  Lord  at 
last  becomes  inexorable,  and  will  suffer  none 
to  intercede  or  plead  with  him :  Jer.  xv. 
Though  Moses  and  Samuel  stood  before  me, 
yet  my  mind  cannot  be  towards  this  people ; 
cast  them  out  of  my  sight,  &c.  The  sins  of 
a  people  may  sometimes  grow  to  such  an 
height,  that  Almighty  God  will  no  longer 
be  entreated  ;  and  when  we  know  it,  it  is 
our  duty  to  cease  praying  for  them,  iVoc, 
woe,  woe  be  unto  such  a  people  ! 

CHAP.  XVL 

In  the  former  cliapter,  preparation  was  made  and  a 
general  commission  ftiven,  for  inflicting  tlic  seven 
plagues,  and  pouring  fortli  the  seT«n  vials,  upon 
the  antichristlan  state.  In  this  chapter  we  read 
an  account  at  large  of  the  infliction  of  those 
jilagues,  and  the  effusion  of  those  vials  accord- 
ingly ;  and  forasmuch  as  Rome  is  often  in  this 
1)rophecy  compared  to  Egypt,  Sodom,  and  Baby- 
on,  for  their  idolatry,  cruelty,  and  other  sins, 
Almighty  God  is  here  pleased  to  parallel  her 
plagues  with  theirs:  and  it  is  observable,  that 
many  of  the  plagues  mentioned  in  this  chapter  do 
very  nearly  resemble  the  plagues  of  Egypt,  record- 
ed in  the  book  of  Exodus;  as  will  apriear  by  con- 
sulting the  chapter  itself,  which  speaks  thus  : 

Vol.  II. 


«t;5 

A  ND   I  hoard  a  great  voice  out  of 

the  temple,  saying  to  the  seven 

angels,  Go  your  ways,  and  pour  out 

the  vials  of  the  wrath  of  God    upon 

the  earth. 

Observe  here,  1 .  The  command  given  to 
the  seven  angels,  the  executioners  of  God's 
justice,  to  do  their  office,  namely,  in  poiir- 
iitg  out  the  vials  of  his  wrath  upon  the  earth. 
Tlie  command  is  here  said  to  be  given  by 
a  voice,  by  a  great  voice,  because  it  was 
the  command  of  a  great  God,  and  about  a 
great  work  ;  and  it  is  said  to  corne  out  of 
the  temple,  in  allusion  to  the  Holy  of  holies, 
the  place  of  God's  exhibiting  himself,  arhl 
from  whence  he  gave  forlh  oracles  of  old. 
Observe,  2.  How  the  seven  angels  (the  in- 
struments of  God  in  executing  hisjudgments^ 
receive  their  commission  trom  God,  and 
pour  not  out  one  vial  on  the  earth  till  they 
are  required  so  to  do ;  and  being  called 
vials  of  the  wrath  of  God,  it  gives  us  this 
intimation,  that  what  is  done  against  anti- 
christ, is  not  the  effect  of  man's  revenge, 
but  the  fruit  of  God's  wrath  ;  and  whereas 
vials  are  vessels  of  large  content,  but  of  nar- 
row mouths,  which  pour  out  slowly,  but 
distil  effectually,  and  drench  deeply,  it  im- 
ports that  the  wrath  of  God  is,  though  slow, 
yet  sure  ;  it  comes  upon  sinners  gradually  ; 
but  if  upon  its  approach  they  repent  not,  it 
will  at  last,  like  a  mighty  torrent,  wash  them 
away  from  off  the  earth. 

2  And  the  first  went,  and  poured 
out  his  vial  upon  the  earth  ;  and 
there  fell  a  noisome  and  grievous 
sore  upon  the  men  which  had  the 
mark  of  the  beast,  and  tipon  them 
which  worshipped  his  image. 

Observe  here,  1.  What  allusion  this 
plague  inflicted  upon  Babylon  has  to  that 
plague  which  God  of  old  inflicted  upon 
Egypt,  Exod.  ix.  9.  Egypt  had  her  boil, 
breaking  forth  with  blains,  upon  men  and 
upon  beast;  in  like  manner  the  worshippers 
of  the  beast  have  noisome  and  grievous 
sores  upon  them  ;  that  is,  great  trouble  and 
uneasiness  of  mind,  upon  the  first  prospect 
of  the  shaking  of  their  kingdom,  by  dis- 
covering the  vanity,  blasphemy,  hypocrisy, 
and  tyranny,  of  their  devised  religion  ;  even 
as  sores  and  blains  do  vex  and  torture  those 
that  are  troubled  with  them.  Learn  hence. 
That  it  is  no  small  vexation  and  trouble  to 
the  wicked,  when  they  have  their  sins  de- 
3  K 


me 


REVELATION. 


Chap.  XVf. 


fected  and  discovered  ;  it  is  as  great  a  tor- 
Uire  to  tlieir  minds  as  an  ulcer  or  boil  is  to 
their  bodies. 


3  And   the  second 
out   his    vial   upon    tl 


angel  poured 
i  sea  ;  and  it 
became  as  the  blood  of  a  dead  man  : 
and  every  living  soul  died  in  the 
sea.  4  And  the  third  angel  poured 
out  his  vial  upon  the  rivers  and 
fountains  of  waters  :  and  they  be- 
came blood. 

Observe  here,  That  this  second  and  third 
plague  poured  out  upon  the  sea,  and  the 
rivers  of  waters,  whereby  they  became 
blood,  have  a  manifest  allusion  to  that 
plague  of  Egypt  whereby  all  the  waters  were 
turued  into  blood,  Exod.  vii.  19.  Observe 
farther,  That  by  the  sea  and  the  rivers  full 
of  blood,  the  bloody  persecutors  in  the 
antichristian  church  are  supposed  to  be 
meant,  who  by  slaughter  and  bloodshed 
seek  to  plant  and  propagate  a  bloody  reli- 
^'ion  throughout  the  earth.  Observe  lastly. 
That  the  pouring  out  of  these  vials  gradually 
and  successively  upon  idola  ers  and  perse- 
cutors, and  not  altogether,  and  all  at  once, 
but  one  after  another,  teaches  us  how 
abounding  the  patience,  forbearance,  and 
long-suffering  goodness  of  God  is,  even  to- 
wards the  worst  of  sinners;  not  willing 
that  any  should  perish,  but  that  all  should 
come  to  repentance. 

5  And  I  heard  the  angel  of  the 
waters  say,  Thou  art  righteous,  O 
Lord  which  art,  and  wast,  and  shalt 
be,  because  thou  hast  judged  thus. 
G  For  they  have  shed  the  blood  of 
saints  and  prophets,  and  thou  hast 
given  them  blood  to  drink  ;  for  they 
are  worthy.  7  And  I  heard  another 
out  of  the  altar  say.  Even  so,  Lord 
Ciod  Almighty,  true  and  righteous 
are  thy  judgments. 

These  verses  seem  to  be  a  key  to  let  us 
into  the  right  understanding  of  the  verses 
immediately  foregoing;  and  clearly  show, 
that  as  the  idolatrous  enemies  of  the  church 
did  shed  the  blood  of  saints  and  martyrs, 
so  should  theirs  be  shed  :  which  is  called 
t/ieir  /lavi/ig  blood  to  drink.  Here  note, 
1.  Tlie  approbation  which  the  angel  gives 
of  the  equity  and  righteousness  of  God's 
judgments  upon  these  bloody  persecutors: 
JR/o/i/euus  art   thou,  O    Lord,   for   thou 


hast  given  them  blond  to  drink.  Where  the 
retribution  which  God  makes  of  blood  for 
blood,  shows  the  righteousness  of  God  in 
his  judgments  inflicted  ;  and  also  declares 
that  Almighty  God  doth  sometimes  so  suit 
his  judgments  to  tlie  sin  committed,  that 
persons  may  read  their  sin  in  their  punish- 
ment. As  these  persecutors  thirsted  after 
blood,  so  here  they  get  blood  lo  drink. 
Note,  2.  How  the  angel  in  the  fifth  verse, 
and  the  other  in  the  seventh  verse,  do  both 
rejoice  in  the  execution  of  God's  judgments, 
and  in  the  terrible  revenge  of  the  blood  of 
saints.  For  thus  they  sing.  Righteous  art 
thou,  O  Lord,  and  just  arc  thy  judg- 
ments. 

8  And  tlie  fourth  angel  poured 
out  his  vial  upon  the  sun  ;  and 
power  was  given  unto  him  to  scorch 
men  with  fire.  9  And  men  were 
scorched  with  great  heat,  and  blas- 
phemed the  name  of  God,  which 
hath  power  over  these  plagues :  and 
they  repented  not  to  give  him  glory. 

Observe  here,  1.  That  the  fourth  vial  is 
said  to  be  poured  forth  upon  I  lie  sun, 
which  metaphorically  taken  in  scripture 
usually  signifies  soinegieat  prince  or  poten- 
tate: here  the  head  of  the  antichristian 
party  is  supposed  lo  be  the  sun,  upon  which 
the  wrath  of  this  vial  falls.  Observe,  2. 
The  effect  which  followed  hereupon,  power 
•was  given  him  to  scorch  men  with  fre  ; 
and  the  event  which  ensued  was  double, 
men  blasphemed  the  name  of  God,  and 
repented  not  to  give  him  glory.  Learn 
hence,  1.  That  although  God  sends  his 
judgments  to  call  the  wicked  to  repentance, 
yet  they  will  not  repent  of  sin,  even  when 
they  lie  under  the  wrathful  hand  of  God, 
but  will  rather  break  forth  to  further  wick- 
edness, even  to  blaspheme  the  holy  name 
of  God.  Learn,  2.  That  what  the  damned 
do  in  hell,  where  the  wrath  of  God  is  poured 
out  upon  men  to  the  uttermost,  that  do  in- 
corrigible and  unreclaimable  sinners  upon 
earth;  they  are  scorched  with  great  heaf, 
the  vengeance  of  God  cometh  upon  them, 
they  are  mad  and  enraged,  and  blaspheme 
(he  holy  and  just  God,  who  bringelh  such 
plagues  upon  them  ;  but  they  have  no  sense 
of  their  sins,  no  thoughts  of  turning  unto 
God,  or  of  giving  glory  to  him  :  these  men 
here  blasphemed,  but  repented  not. 

10  And  the  fifth  angel  poured 
out   his    vial    ujion   the    seat   of  tlie 


Cl.ap.  XVI 


REVEI.ATION. 


807 


beast  ;  and  liis  kingdom  was  full  of 
darkness  ;  and  Ihey  gnawed  their 
tongues  for  pain,  II  And  blas- 
phemed the  God  of  heaven  because 
of  their  pains  and  their  sores,  and 
repented  not  of  their  deeds. 

Observe  Iiere,  1.  The  gradual  approaches 
which  Almiglity  God  makes  by  his  plagues 
and  judgments  towards  the  antichrislian 
beast ;  he  began  farther  off  at  first,  and 
then  came  nearer  and  nearer  to  iiim ;  tlie 
first  vial  was  poured  out  upon  the  earlli, 
the  second  upon  the  sea,  the  third  upon 
the  rivers,  the  fourth  upon  the  sun,  now 
the  filth  upon  (he  seat  of  the  beast ;  that  is, 
probably,  the  seat  of  his  empire,  the  chief 
place  where  he  appeareth  in  the  highest 
majesty  and  glory.  This  should  leach  us  all 
at  the  first  alarm  of  judgments  to  draw  near 
to  God  by  a  true  and  timely  repentance,  be- 
fore he  coires  nearer  to  us  by  a  succession 
of  plagues  and  punishnienls.  Observe,  2. 
The  effect  and  consequent  which  did  ensue 
and  follow  upon  the  pouring  out  of  this 
vial  upon  the  throne  or  seat  of  the  beast. 

1.  His  kingdom  zens  full  of  darkness  ; 
this  vial  did  not  destroy,  but  distress  him  ; 
it  filled  his  kingdom  with  the  darkness  of 
misery  and  trouble,  of  calamity  and  con- 
fusion ;  not  but  that  the  kingdom  of  the 
beast  was  a  kingdom  of  darkness  before, 
but  that  darkness  was  a  darkness  of  ignor- 
ance and  error :  this  is  a  darkness  of  cala- 
mity and  horror;  by  tlie  loss  of  that  lustre, 
respect,  and  reverence,  which  the  throne  of 
the  beast  had  before,  but  was  wanting  now. 

2.  As  an  evidence  of  this  distress,  it  is  here 
said,  that  i/iet/  gnawed  their  tongues  for 
pain,  that  is,  they  were  almost  distracted 
at  the  declining  of  their  grandeur.  Where 
note,  1.  From  the  gnawing  of  their  tongues, 
which  was  an  indication  of  the  horror  of 
their  consciences,  that  as  Almighty  God 
makes  the  guilty  consciences  of  the  wicked 
to  be  their  own  accusers,  so  he  can  make 
them,  whenever  he  pleases,  to  be  their  own 
tormentors.  Note,  How  Almighty  God  so 
suits  his  judgments  sometimes  1o  a  people's 
sins,  as  that  if  they  do  not  wink  hard,  or 
wilfully  shut  their  eyes,  thej'  may  and  must 
see  and  read  their  sin  in  their  punishment. 
These  worsliippers  of  the  beast  seduced 
others  by  their  false  doctrine,  and  sinned 
with  their  tongues,  and  now  God  luakes 
their  tongues,  like  so  many  scorpions'  tails, 
the  instruments  of  their  torment  :  J'/ici/ 
gnawed  their  tongues  for  pain ;  it  is  added. 


That  they  6/asphemrd  the  God  of  heaven, 
and  repented  not  of  their  deeds.  Where 
note,  'I'hat  as  the  plagues  he  inflicted  re- 
sembled the  plagues  of  Egypt,  so  the  wor- 
sliippers of  the  beast,  whom  they  were 
inflicted  upon,  resembled  Pharaoh  king  of 
Egypt,  who  hardened  his  heart  yet  more 
and  more  against  the  Lord,  and  repented 
not. 

12  And  the  sixth  angel  poured 
out  his  vial  upon  the  great  river  Imi- 
phrates;  and  the  water  thereof  was 
dried  up,  that  the  way  of  the  kings 
of  the  east  might  be  prepared. 

Observe  here,  1.  In  the  drying  up  of  the 
river  Euphrates,  a  manifest  allusion  to  the 
manner  of  old  Babylon's  destruction.  The 
river  Euphrates  ran  through  old  Babylon, 
and  was  a  greater  defence  to  it  liian  ifs 
celebrated  walls,  which  for  thickness  and 
height  were  the  wonder  of  the  world.  Cyrus, 
when  he  took  Babylon,  cut  many  ditches, 
and  let  the  river  Euphrates  run  out,  and  so 
he  and  his  soldiers  entered  the  city,  then 
fordable,  and  took  it.  Now,  as  the  drying 
up  of  Euphrates,  then,  was  an  immediate 
forerunner  of  the  destruction  of  Babylon, 
in  like  manner  the  drying  up  of  Euphrates, 
signify  it  what  it  will,  shall  be  the  imme- 
diate forerunner  of  the  destruction  of  anti- 
chrislian Babylon,  whenever  it  shall  be. 
The  Rumish  Euphrates  being  dried  up,  tlie 
Romish  Babylon  will  hasten  amain  towards 
its  final  ruin.  Quest.  But  what  is  meant  by 
Euphrates  here  ?  Jnsu\  Probably  the  Tur- 
kish empire,  according  to  Mr.  Mede  and  Dr. 
More,  the  Turks  first  taking  up  their  habita- 
tion about  this  great  river  •  so  that  by  Eu- 
phrates may  be  understood  the  people  in- 
habiting about  Euphrates ;  and  by  drying 
up  Its  waters,  the  diminishing  and  lessening 
of  their  empire.  By  the  kings  of  the  east, 
the  Jews  are  said  to  be  understood,  who  in- 
habit the  eastern  countries,  to  whom  God 
made  a  promise,  Exod.  xix.  G.  that  they 
should  be  a  kingdom  of  priests :  so  that 
here  seems  to  be  a  prophecy  of  the  Jews' 
conversion  to  the  christian  religion,  which 
two  things  do  chiefly  hinder,  namely,  the 
idolatry  of  Rome,  and  the  power  of  Con- 
stantinople; the  image-worship  of  the  Pa- 
pists, and  the  puissance  of  the  Turks :  but 
IotiIi  these  being  taken  away  l)y  the 
fall  of  Babylon,  and  the  ruin  of  the  Turks, 
the  way  then  will  seem  prepared  for  the 
Jews'  receiving  of  the  christian  faith.  Taking 
the  words  in  this  sense,  the  notes  are  (hese> 
3  K  2 


em 


REVELATION. 


1.  That  (he  days  will  come  wherein  chris- 
tian  princes  and  siales  shall  pour  out  the 
wrath  of  God  upon  Popish  idolatry  and 
Turkish  tyranny.  2.  That  the  pouring  out 
of  the  wrath  ot  God  upon  both  these  giand 
enemies  of  God,  will  prepare  and  make 
ready  the  way  for  the  Jews'  conversion  to 
him. 

13  And  1  saw  three  unclean  spi- 
rits like  frogs  come  out  of  the  mouth 
of  the  dragon,  and  out  of  the  mouth 
of  tiie  beast,  and  ont  of  the  moiitli 
of  the  false  prophet.  14  For  they 
are  the  spirits  of  devils,  working 
miracles,  ichich  go  forth  unto  the 
kings  of  the  earth  and  of  the  whole 
world,  to  gather  them  to  the  battle 
of  that  great  day  of  God  Almighty. 

In  the  foregoing  verses  an  account  was 
givenofthesul)jecl  upon  which  the  sixth  vial 
was  poured  out,  namely,  upon  the  river  Eu- 
phrates. Here  we  have  an  effect  that  fol- 
lowed thereupon,  namely,  a  warlike  expe- 
dition, or  gathering  to  battle.  Where 
note,  1.  The  principal  commanders  in  this 
battle,  namely,  the  dragon,  the  denst,  and 
the  false  prophet.  2.  The  instruments 
employed  and  made  use  of  by  them,  who 
are  here  said  to  be,  for  their  nature,  spirits, 
for  their  quality,  unclean,  for  their  number, 
t/iree,  for  their  similitude  and  resemblance, 
like  frogs  ;  namely,  with  respect  to  their 
original,  they  breed  of  corruption,  and  in 
great  numbers  swarm  and  croak  in  all 
places,  and  live  both  in  the  water  and  upon 
the  earth  ;  by  all  which  many  interpreters 
understand  emissaries,  missionaries,  ncgoci- 
alors,  solicitors,  and  legates,  sent  forth  and 
fmploved  by  antichrist  lor  the  support  and 
strengthening  both  of  him  and  his  kingdom, 
by  soliciting  the  kings  of  the  earth  to  join 
together  in  a  battle  against  the  church. 
Bfiiold  here  how  the  dragon,  {\\c  beast,  and 
the  false  prophet,  do  send  forth  all  their 
emissaries,  and  employ  all  their  instruments, 
do  stir  up  princes,  and  engage  them  in  bat- 
tle, to  withstand  the  reformation  of  chris- 
tians, and  the  conversion  of  the  Jews  :  I 
saw  unclean  spirits  like  frogs  come  out 
of  the  mouth  of  the  dragon,  and  go  forth 
to  the  kings  of  the  earth,  to  gather 
them  to  battle.  Observe  farther.  The  ac- 
tions here  said  to  be  performed  by  them, 
namely,  their  working  miracles  by  the 
p/jwer  of  the  devils  ;  that  is,  such  wonder- 
ful things  as  Satan  can  sometimes  produce, 


Chap.  XV[. 

or  at  least  delude  people's  senses,  and  make 
them  believe  that  they  are  produced  and  ef- 
fected by  him.  Where  note.  That  the  ad- 
vantage which  the  false  church  makes  of 
a  pretended  power  with  her  to  work  mira- 
cles, the  Spirit  of  God  both  here  and  else- 
where (2  Thess.  ii  9.)  makes  to  be  a  badge 
of  antichrist  and  his  followers  :  Theij  are 
the  spirits  of  devils,  -working  miracles. 

15  Behold,  I  come  as  a  thief. 
Blessed  is  he  that  watcheth,  and 
kee|)eth  his  garments,  lest  he  walk 
naked,  and  they  see  his  shame. 

These  consolatory  words  of  Christ  seem 
to  be  inserted  here  (or  the  support  of  the 
faithful  servants  of  God,  against  those  great 
preparations  of  the  enemy  in  the  day  of  bat- 
tle. Behold,  says  Christ,  I  then  come  as  a 
thief,  secretly,  suddenly,  and  une.\pectedly, 
to  destroy  these  enemies  when  they  least  ex- 
pect me ;  and  then  I  am  at  hand  to  lake 
vengeance  on  them,  and  to  deliver  my 
church  when  they  least  thinkof  me:  Blessed 
is  he  that  loatcheth,  namely,  against  those 
temptations  which  he  will  be  then  exposed 
to  :  and  heepeth  his  garments,  that  is,  his 
profession  unspotted  from  sin,  and  the  defile- 
ments of  antichrist  ;  lest  he  walk  naked, 
that  is,  appear  as  a  man  destitute  of  upright- 
ness and  sincerity  ;  and  they  see  his  shame, 
which  ever  follows  upon  a  sinful  course. 
Note  here,  1.  That  when  Christ  comes,  he 
comes  suddenly,  even   as   a  thief  cometh. 

2.  That  although  Christ  comes  suddenly, 
and  as  a  thief ;  yet  he  is  pleased  to  give  us 
warning  of  his  coming  :  Behold,  I  come. 

3.  That  when  Christ's  coming  is  near  at 
hand,  there  is  danger  that  many  for  want 
of  watchfulness  will    lose  their  garments. 

4.  That  is,  to  such  as  through  negligence 
shall  lose  their  garments,  this  misery  wifl 
befall  them  ;  they  shall  walk  naked,  and 
men  shall  see  their  shame.  5.  That  those 
few  who  watch  and  keep  their  garments, 
are  certainly  in  a  happy  and  blessed  con- 
dition :  Blessed  is  he  that  watcheth  and 
keepeth  his  garments. 

16  And  he  gathered  them  toge- 
ther into  a  place  called  in  the  He- 
brew tongue  Annageddon. 

He,  that  is.  Almighty  God,  by  his  per- 
missive providence  suffered  the  kings  of 
the,  earth  to  hearken  to  antichrist's  mis- 
sionaries, who,  like  frogs,  hop  abroad  even 
into  kings'  palaces,  and  persuade  them  fo 
assemble  and  gather  together,  as  Jabin  and 


Cliap.  XVI.  REVELATION. 

Siseca  gathered  together  against  Israel,  to 
llie-ir  own  destruction  :  and  whereas  the 
place  of  their  jjathermg  together  is  called 
Armageddon,  this  is  so  named  from  the 
event  ot  the  hattle;  signifying  such  a  place 
■whure  Ihe  enemies  of  the  church  shall  be  de- 
stroyed. Learn  hence.  That  the  event  and 
success  of  that  l)atlle,  which  the  adherents 
of  antichrist  shall  fight  for  him,  will  be 
desperate  destruction  to  themselves,  joyful 
victories  and  triumphs  to  the  churches  of 
Christ. 

17  And  the  seventh  angel  pour- 
ed out  his  vial  into  the  air  ;  atid 
there  came  a  great  voice  out  of  the 
temple  of  heaven,  from  the  throne, 
saying,  It  is  done.  18  And  there 
were  voices,  and  thunders,  and  hght- 
nings  ;  and  there  was  a  great  earth- 
quake, such  as  was  not  since  men 
were  uj)on  the  earth,  so  mighty  an 
earthquake,  a«rf  so  great.  19  And 
the  great  city  was  divided  into  three 
parts,  and  the  cities  of  the  nations 
fell :  and  great  Babylon  came  in  re- 
membrance before  God,  to  give  unto 
her  the  cup  of  the  wine  of  the  fierce- 
ness of  his  wrath,  20  And  every 
island  fled  away,  and  the  mountains 
were  not  found.  21  And  there  fell 
upon  men  a  great  hail  out  of  hea- 
ven, every  stone  about  the  weight 
of  a  talent :  and  men  blasphemed 
God  because  of  the  plague  of  the 
hail  ;  for  the  plague  thereof  was  ex- 
ceeding great. 

These  words  describe  and  declare  unto  us 
the  pouring  out  of  the  seventh  vial  by  Ihe 
seventh  angel  ;  in  which  we  have  observ- 
able, 1.  The  subject  upon  which  it  fell, 
namely,  the  air  ;  not  the  elements  of  air, 
earth,  or  water,  are  to  be  understood  in  this 
chapter  literally  ;  for  the  vials  poured  forth 
are  vials  of  wralh,  and  consequently  are 
poured  forth  upon  the  proper  objects  of 
God's  displeasure,  which  the  elements  are 
not  ;  but  it  is  the  earthly  antichristian 
church  which  is  thought  to  be  here  intend- 
ed, so  called  in  opposition  to  the  heavenly 
and  pure  church.  So  that  by  the  air,  here, 
Mr.  Mede  understands  all  the  subjects  of 
Satan's  kingdom,  who  is  called  the  prince 
of  the  air  ;  and  the  pouring  out  of  this  vial 
upon  Ihe  air  denotes  the  full  and  final  de- 


sl ruction  of  Satan's  power.  Observe,  2. 
The  adjunct  accompanying  the  pouring 
out  of  lliis  vial,  namely,  a  voice  out  of  hea- 
ven, saying,  //  is  done  ;  lliat  is,  "  These 
last  plagues  aie  now  finished,  the  work  of 
God  is  done,  and  what  in  his  counsels  he 
designed  for  the  destruction  of  his  enemies, 
and  for  the  deliverance  of  his  people  :  this 
is  said  to  be  done,  because  it  was  now  do- 
in^  :  and  accomplished,  because  it  was  now 
accomplishing."  God's  tlireatenings  of  judg- 
ment (except  man  repent)  are  as  sure  when 
denounced  as  if  they  were  already  executed. 
Observe,  3.  The  direful  eflecls  and  dread- 
ful consequences  of  this  last  vial's  pouring 
forth,  namely,  1.  Thunder,  lia/itning, 
and  earthquake  ;  all  implying  thus  much, 
that  the  storm  of  God's  wrath,  now  coming 
upon  Ihe  kingdoms  of  sin,  Satan,  and  anti- 
christ, would  be  very  terrible  and  amazing. 
2.  The  great,  city  was  divided  into  three 
parts  :  into  three  factions,  say  some,  and 
thatantichrist's  kingdom  was  now  fallingby 
being  divided  within  itself.  And  the  ci- 
ties of  the  nations  felt,  namely,  Heathens, 
nations,  and  places  which  withstood  Christ 
and  his  gospel.  For  all  Christ's  enemies 
are  now  to  be  deposed  from  public  au- 
thority. And  great  Babylon  came  up 
in  remembrance  before  God :  not  that 
God  was  ever  unmindful  of  her,  either  of 
her  impiety  towards  himself,  or  of  her 
cruelty  towards  his  people  :  but  as  good 
works  are  said  to  be  remembered  when 
they  are  rewarded,  so  wickedness  is  then  re- 
membered when  it  is  punished.  God  re- 
membered Babylon,  when  for  the  full  cup 
of  her  sins,  he  put  into  her  hand  a  full 
cup  of  wine  of  the  fierceness  of  his  wrath. 
God  is  never  forgetful  either  of  his  church's 
sufferings,  or  his  enemies'  sins,  but  will  pu- 
nish the  one,  and  redress  the  other,  in  his 
own  appointed  time.  3.  As  another  effect 
of  the  pouring  forth  of  this  vial,  it  is  add- 
ed, every  island  fled  away,  and  the 
tnountains  were  not  to  be  found :  signi- 
fying, say  some,  that  the  remotest  and 
strongest  places,  which  owned  and  main- 
tained Babylon,  shall  either  be  converted  or 
confounded.  Intimating,  say  others,  that 
there  shall  be  no  place  in  that  day  of  God's 
wrath  to  flee  unto  for  safely  ;  neither  island 
in  the  sea,  nor  mountain  on  dry  land. 
Observe  lastly.  The  superadded  judgment 
of  unusual  hail  whiih  God  poured  forth 
upon  Babylon,  as  before  upon  Egypt, 
Exod.  ix.  There  fell  great  hail  out  of 
heaven,  every  stone  about  the  weight  of 
a    talent.      An    hyperbolical    expression. 


870 


REVELATION. 


Chap.  XVIf. 


setting  fori!)  tlio  design  and  purpose  of  God 
to  pursue  Babylon,  and  the  worshippers  of 
tlie  beast,  until  they  be  utterly  destroyed. 
A  talent,  say  some,  was  an  hundred  pound 
weight ;  if  so,  these  hail-stones  were  suffi- 
cient not  only  to  kill  men,  but  to  dash  them 
all  in  pieces.  This  heavy  hail  shows  that 
weighty  sins  procure  heavy  judgments  ;  yet 
mark,  what  a  bad  use  these  obdurate  sinners 
made  of  all  these  tremendous  judgments, 
ihet/  blasphemed  God.  They  were  so  ob- 
stinate in  their  idolatry,  that  they  stood  it 
out  against  all  God's  judgments  ;  and  when 
ihey  should  have  humbled  themselves 
under  his  mighty  hand,  they  opened  their 
inotilhs  in  blasphemies  against  him.  Here 
note,  That  in  the  book  of  Exodus  we  do 
not  read  that  the  old  Egyptians  blasphemed 
God  when  tiie  plague  of  hail  was  infiicted 
upon  them,  nor  when  they  lay  under  any 
of  the  ten  plagues;  but  these  idolaters  in- 
stead of  giving  glory  to  God,  they  blasphem- 
ed him,  because  of  the  greatness  of  their 
plagues.  This  perhaps  is  an  emblem  of 
what  the  damned  will  do  at  the  day  of  judg- 
ment :  though  their  consciences  be  con- 
vinced of  the  righteousness  of  their  sentence, 
yet  Ihey  will  not  cease  to  pour  out  blasphe- 
mies against  God,  upon  the  account  of  the 
severity  and  eternity  of  their  torments.  But 
verily  then  will  all  the  divine  attributes  be 
conspicuously  glorified,  his  wonderful  cle- 
mency sweetly  displayed,  his  exact  justice 
terribly  demonstrated,  his  perfect  wisdom 
clearly  unfolded,  and  all  the  knotty  intrica- 
cies of  providence  wisely  resolved,  and  the 
injured  honour  and  glory  of  Almighty 
God  visibly  cleared  and  repaired,  to  the 
joyful  satisfaction  of  all  good  men,  and  to 
the  dreadful  consternation  and  confusion  of 
all  impenitent  sinners,  who  with  these  wor- 
shippers of  the  beast  will  gnaw  their  tongues 
for  anguish,  and  blaspheme  the  holy  and 
just  God  most  unjustly,  for  bringing  upon 
them  that  destruction  which  they  had  de- 
served, yea,  that  damnation  which  they  had 
chosen. 

CHAP.  XVII. 

/4  ND  there  came  one  of  the  seven 
anoels  which  had  the  seven  vials, 
ami  tallied  with  me,  saying  unto  me. 
Come  hither  ;  I  will  show  unto  thee 
the  judgment  of  the  great  whore 
that  sitteth  on  many  waters  ; 


Observe  here,  1.  The  angel's   in 
to  the  subsequent  vision,  Oncofl/u 


'itation 
aiKTch 


talked  with  vie,  saj/iiig,  Co?)ie  hither,  I 
■will  show  thee,  &c.  Where  we  see  tiie 
readiness  of  those  ministering  spirits,  the 
holy  angels,  to  do  any  good  office  for  the 
saints,  and  with  what  cheerfulness  they  are 
employed  about  things  for  our  consolation, 
and  the  sweet  familiarity  that  is  between 
them  and  the  saints,  evidenced  by  that  ex- 
pression. He  talked  with  me,  saj/ing,  Cut/ie 
hither.  Observe,  2.  The  promise  which 
the  angel  makes  to  St.  John,  namely,  to 
show  him  the  judgment  of  the  great  whore. 
By  the  whore,  all  understand  the  city  of 
Rome ;  only  some  will  have  it  Rome  Pagan, 
others  Rome  Papal,  or  the  great  idolatrous 
city  and  church  of  Rome.  Idolatry  is  often 
in  scripture  style  called  whoredom  ;  and 
idolaters  are  said  to  go  a  whoring  from 
God.  A  whore  is  a  person  married  to  an 
husband,  who  afterwards  proves  false  to  his 
bed.  The  Papal  present  church  of  Rome 
deserves  this  name,  having  been  guilty  of 
the  greatest  defection  and  apostasy  from  the 
true  evangelical  doctrine  and  worship  that 
ever  was  m  the  world  ;  and  she  is  deserved- 
ly also  called  the  great  whore,  because  of 
her  whoredoms  committed  with  so  many 
under  her  power  and  jurisdiction,  having 
many  people  subject  to  her,  and  for  that 
reason  is  here  said  to  sit  upon  many  waters. 
The  true  church  is  Christ's  bride  and  spouse, 
she  is  betrothed  unto  him  in  righteousness, 
in  loving-kindness,  and  in  tender  mercy  ; 
and  at  any  time  by  idolatry  to  apostatize 
from  him  is  spiritual  whoredom,  which 
shall  not  pass  without  deserved  punishment. 
Learn  hence.  How  hateful  idolatry  is  to 
God,  and  how  highly  it  provokes  God's 
wrath,  even  as  the  whoredom  of  a  woman 
who  plays  the  common  harlot  provokes  the 
jealousy  of  her  husband.  Verily,  never 
was  husband  more  jealous  of  the  chastity  of 
his  suspected  wife,  than  God  is  jealous  in 
point  of  worship. 

2  With  whom  the  kings  of  the 
earth  have  committed  fornication, 
and  the  inhabitants  of  the  earth 
have  been  made  drunk  with  the  wine 
of  her  fornication. 

Babylon  was  charged  with  committing 
whoredom  in  the  former  verse ;  in  this  the 
persons  are  declared  whorjt  she  committed 
whoredom  with,  viz.  with  kings,  and  the 
inhabitants  of  the  earth  ;  that  is,  with  all 
sorts  of  persons,  small  and  great,  rich  and 
poor.  Where  note.  That  she  is,  1.  A  ca- 
tholic whore,  common  and  shameless;  she 


Chap.  XVII.  REVELATION. 

refuses  none  lliat  will  be  lewd  with  her.  2. 
A  politic  whore  ;  slie  first  draws  kings  and 
princes  to  commit  fornication  wiih  her,  and 
then  other  iniiabilants ;  well  knowing  how 
fast  the  example  of  superiors  is  commonly 
followed  by  inferiors  :  and  whereas  she  is 
said  to  make  them  drunk  wit/i  the  wine  of 
hcrfurnicadon,  the  Spirit  of  God  seems  to 
intimate  that  idolatry  is  like  unto  wine;  a 
sensual  sort  of  worship,  and  therefore  allur- 
ing :  making  persons  drunk,  therefore  intox- 
icating. Wine  is  sweet,  but  proves  deceit- 
ful ;  idolatry  is  pleasing  to  man's  corrupt 
nature,  but  brings  wrath  and  judgment 
upon  the  sinner. 

3  So  he  carried  me  away  in  the 
spirit  into  the  wilderness  :  iind  I  saw 
a  woman  sit  upon  a  scarlet-c<»h)ured 
beast,  full  of  names  of  blasphemy, 
having  seven  heads  and  ten  horns. 
4.  And  the  woman  was  arrayed  in 
purple  and  scarlet-colour,  and 
decked  with  gold  and  precious 
stones,  and  pearls,  having  a  golden 
cup  in  her  hand,  full  of  abomina- 
tions and  filthiness  of  her  fornication. 
5  And  upon  her  forehead  was  a 
name  written,  MYSTERY,  BABY- 
LON THE  GREAT,  THE  MO- 
THER OF  HARLOTS,  AND 
ABOMINATIONS  OF  THE 
EARTH. 

Observe  iiere,  1.  That  St.  John  was  not 
in  one  continued  ecstasy,  but  at  several 
times  in  the  spirit,  that  is,  in  an  ecstasy  or 
rapture  of  mind,  wherein  his  outward  senses 
being  bound  up,  his  understanding  was  fixed 
and  raised  up  to  the  contemplation  of  di- 
vine objects,  represented  to  him  in  the  vision. 
A  spiritual  frame  of  mind  is  requisite  for 
discerning  the  visions  of  God  :  He  carried 
me  away  in  the  spirit.  Observe,  2.  The 
place  whither  St.  John  was  carried,  and 
where  he  saw  the  following  vision,  name- 
ly, in  the  wilderness  ;  He  carried  me  awai/ 
into  the  wilderness  ;  a  place  cf  privacy, 
say  some,  where  he  might  discern  things  un- 
disturbedly and  undistractedly.     Solitude  is 


B71 


fittest  for  contemplation.  A  wilderness,  say 
others,  wasthe  fittest  place  to  see  </;«;  church 
in  a  vision,  which  was  itself  a  wilderness  ; 
the  apostolical  church  before  was  driven 
into  the  wilderness ;  here  the  apostate 
church  follows  iier,  as  an  harlot  succeeding 
to  a  faithful  city.     Observe,  3.  The  vision 


itself,  I  saw  a  woman  sit  upon  a  scarlet- 
coloured  beast,  &c.  The  woman  here  is 
the  same  witii  her  that  was  called  whore, 
ver.  1.  name'y,  idolatrous  Rome;  she  is 
representtd  as  a  woman  richly  and  splen- 
didly arrayed,  with  lur  wealth  and  riches, 
with  her  pomp  and  power,  enticing  the 
wodd  to  hv'r  idolatry,  called  so  oiten  whore- 
dom and  spiritual  fornication  ;  and  the 
golden  cup  m  her  hand  is  an  allusion  to 
harlots,  who  with  their  philters,  or  enchant- 
ed cups,  do  allure  and  provoke  me.i  to  sen- 
sual satisfactions ;  in  like  manner  doth 
Rome  by  her  outward  splendour  allure,  and 
by  other  specious  pretences  and  means  draw 
persons  to  idolatries  and  superstitions.  Note 
lastly.  The  name  written  on  her  forehead,  to 
wit,  Mristerii,  Babylon  the  Great ;  that  is, 
not  literal,  but  mystical  Badj/lon,  the  great 
city  of  Rome,  the  mother  of  idolatry,  the 
pattern  of  cruelty,  the  patroness  of  all  im- 
piety ;  and  propagating  all  these  by  her 
power  and  policies,  who  calls  herself  the 
mother  church,  but  is  indeed  the  mo- 
ther of  harlots,  and  of  all  manner  of  abo- 
minations ;  that  is,  of  abominable  doctrines 
and  practices. 

6  And  I  saw  the  woman  drunken 
with  the  blood  of  the  saints,  and 
with  the  blood  of  the  martyrs  of 
Jesus  :  and  when  I  saw  her,  1  won- 
dered with  great  admiration.  7 
And  the  anp-el  said  unto  me,  Where- 
fore didst  thou  marvel  ;  I  will  tell 
thee  the  mystery  of  the  woman,  and 
of  the  beast  that  carricth  her,  which 
hath  the  seven  heads  and  ten  horns. 
8  The  beast  that  thou  sawest  was, 
and  is  not ;  and  shall  ascend  out  of 
the  bottomless  pit,  and  go  into  per- 
dition :  and  they  that  dwell  on  the 
earth  shall  wonder,  (whose  names 
were  not  written  in  the  book  of  life 
from  the  foundation  of  the  world,) 
when  they  behold  the  beast  that  was, 
and  is  not,  and  yet  is. 

St.  John  proceeds  in  the  description  of 
this  woman  ;  he  declared  her  to  be  a  filthy 
and  common  whore  in  the  foregoing  verse; 
in  this  he  represents  her  as  a  cruel  and 
bloody  whore  ;  she  is  said  to  be  drunk, 
drunk  with  blood,  drunk  with  holy  blood, 
drunk  with  the  hloodoi  saints  and  tnartj/rs. 
Behold  the  blood-thirstiness  of  the  Roman 
church,  and  her  insatiablcness  therein,  even 


87! 


untu  Jrimketioess.  Observe,  2.  With  wlmt 
wonder  and  admiration  St.  John  was  filled, 
wlien  lie  saw  this  woman  drunk  with  blood, 
I  wondered  with  great  admiration  ;  inti- 
mating, that  so  astonisiiing  is  the  cruelty  of 
that  church,  that  it  justly  causes  wonder 
and  admiration  to  all  that  are  not  of  her 
cruel  and  bloody  disposition.  I  wonder 
that  God  should  suffer  so  much  of  his  dear 
servants'  blood  to  be  shed  by  her,  and  at 
her  insatiable  cruelty  in  shedding  it.  Ob- 
serve, 3.  How  the  Spirit  of  God  was 
pleased  to  open  this  mystery,  which  indeed 
IS  the  only  vision  of  this  nature  expounded 
throughout  the  whole  book.  He  begins 
first  with  a  description  of  the  beast,  affirm- 
ing that  he  was.  and  is  not,  and  i^et  is  ;  as 
if  lie  had  said,  "  The  Roman  empire  was 
once  Pagan,  now  is  notPagan,  but  christian; 
and  yet  is  as  idolatrous  now  as  it  was  of 
old ;  the  same  it  was,  only  in  another  form." 
Rome  Papal  is  certainly  as  idolatrous,  as 
cruel  and  bloody,  as  ever  Rome  Pagan  was 
of  old  ;  yea,  perhaps  much  more  so  beyond 
compare.  Observe  next,  the  rise  and  ori- 
ginal is  declared  from  whence  this  idolatrous 
church  should  spring,  namely,  out  of  the 
bottomless  pit,  because  her  working  is  after 
the  working  of  Satan,  with  all  deceivable- 
ness,  with  signs  and  lying  wonders.  And 
as  its  rise  is  declared,  so  is  its  ruin  foretold  ; 
it  shall  go  into  perdition,  that  is,  shall  be 
finally  destroyed,  never  to  revive  again  : 
but  before  this  destruction  the  world  shall 
be  under  such  an  infatuation,  that  the  gene- 
rality of  the  inhabitants  of  the  earth,  some 
few  excepted,  shall  wonder  after  the  beast  ; 
that  is,  be  wonderfully  taken  with  him,  and 
shall  follow  him  with  an  implicit  faith, 
paying  homage  and  subjection  to  him. 
But  these  admirers  and  adorers  of  the  beast 
are  only  such  whose  names  were  not  writ- 
ten in  the  book  of  life  ;  intimating  to  us, 
that  in  the  times  of  greatest  apostasy,  and 
most  universal  defection  from  the  truth, 
the  Lord  wants  not  his  own  true  church  : 
he  ever  had,  and  has,  yea,  ever  will  have, 
a  number  to  stand  up  for  his  name,  and 
bear  witness  to  his  truth. 

9  And  here  £.«tlie  mind  which  hath 
wisdom.  The  seven  heads  are  seven 
mountains,  on  which  the  woman  sit- 
teth.  10  And  there  are  seven  kings  : 
five  are  fallen,  and  one  is,  and  the 
other  is  not  yet  come  :  and  when  he 
cometh,  he  must  continue  a  short 
space.     11    And  the  boast  that  was. 


REVELATION.  Chap.  XVII, 

and  is  not,  even  he  is  the  eighth, 
and  is  of  the  seven,  and  goeth  into 
perdition. 

Here  the  angel  cometh  directly  to  declare 
and  unfold  the  mystery  of  the  beast,  pre- 
mising first,  that  it  requires  heavenly  wis- 
dom in  a  person  to  understand  it,  and  ap- 
ply the  marks  accordingly.  Here  is  the 
fnind  that  hath  wisdotn,  that  is,  the  mind 
that  hath  wisdom  may  here  exercise  itself. 
The  seven  heads,  %d,\{\\  the  angel,  are  seven 
tnountains,  that  is,  signify  seven  mountains: 
a  clear  description  of  Rome,  as  to  its  local 
situation,  being  built  upon  seven  hills.  And 
there  are  seven  kings,  that  is,  seven  forms 
of  government,  by,  and  according  to,  which 
Rome  was  governed,  namely,  by  kings, 
consuls,  tribunes,  decemviri,  dictators, 
and  emperors,  that  were  Pagans.  Five  of 
these  were  fallen  in  St.  John's  time,  that  is, 
utterly  extinct,  namely,  the  government  by 
kings,  consuls,  tribunes,  decemviri,  and 
dictators.  And  one  is,  to  wit,  the  govern- 
ment by  Pagan  emperors,  which  was  in  Sf. 
John's  lime  in  being.  And  the  other  is 
not  ijet  come,  that  is,  the  government  by 
christian  emperors  was  not  yet  in  being, 
and  when  it  did  come,  it  held  but  a  little 
while  before  the  bishops  of  Rome  wrested 
the  government  out  of  their  hands,  and  took 
it  into  their  own.  Behold  here !  the  great 
mutability  of  all  earthly  things;  govern- 
ments have  their  periods,  kingdoms  come 
to  an  end.  Happy  they  who,  serving  God 
acceptably  with  reverence  and  godly  fear, 
have  secured  to  themselves  a  kingdom  that 
cannot  be  moved  !  Heb,  xii.  28. 

12  And  the  ten  horns  which  thou 
sawest  are  ten  kings,  which  have  re- 
ceived no  kingdom  as  yet  ;  but  re- 
ceive power  as  kings  one  hour  with 
the  beast.  13  These  have  one  mind, 
and  shall  give  their  power  and 
strength  unto  the  beast.  14  These 
shall  make  war  with  the  Lamb,  and 
the  Lamb  shall  overcome  them  :  for 
he  is  Lord  of  lords,  and  King  of 
kings  :  and  they  that  are  with  him 
are  called,  and  chosen,  and  faithful. 

Observe  here,  the  angel  farther  explains 
to  St.  John  this  great  mystery  of  the  beast ; 
declaring  that  the  ten  horns  of  the  beast  do 
signify  ten  kings,  which  should  employ 
their  power  with  the  beast,  and  in  conjunc- 
tion with  his  cbtablished  idolatry,  to  uphold 


Chap.  XVII. 


REVELATION. 


873 


liis  bloody  religion  ;  next  Iheir  wicked  uni- 
ty is  declaaxl  in  giving  their  power  and 
strength  to  the  beast:  Tliey  have  one  mind, 
verse  13.  tiial  is,  they  unanimously  concur 
in  aiding,  strengthening,  and  assisting  the 
beast,  in  using  their  power,  and  employing 
their  auliioiity,  to  maintain  him  in  his  idol- 
atrous and  Pagan-like  superstitions.  Lastly, 
it  is  declared  tor  what  end  they  thus  concur 
together,  in  giving  their  power  and  strength 
to  the  beast,  namely,  to  make  war  with  the 
Larnl) :  tiiat  is,  to  take  part  with  anticiirist, 
and  oppose  Christ  in  his  truth  and  gospel, 
in  his  ministers  and  members,  in  his  children 
and  servants.  But  the  Lamb  shall  over- 
come them.  Some  shall  be  converted  by 
the  power  of  the  gosjiei,  others  shall  be  con- 
founded, one  way  or  other  brought  into 
subjection  :  for  he  is  Lord  of  lords  and 
King  of  kings,  that  is,  clothed  with  divine 
power.  Christ  though  a  metk  Lamb,  j-et 
is  a  mighty  Lord.  The  titles  here  given 
him  show  his  godliead  and  omnipotency  ; 
and  having  such  a  power,  he  knows  how 
to  fit  instruments  for  his  purpose;  and  those 
whom  he  will  make  use  of  in  this  work, 
shall  be  chosen  person?,  and  faithful  in  the 
discharge  of  the  trust  committed  to  them. 
All  that  are  faithful  to  Christ,  shall  share 
with  him  in  his  victory. 

15  And  he  saith  unto  me,  The 
waters  which  thou  sawest,  where  the 
whore  sitteth,  are  peoples,  and  mul- 
titudes, and  nations,  and  tongues. 
1G  And  the  ten  horns  which  thou 
sawest  upon  the  beast,  these  shall 
hate  the  whore,  and  shall  make  her 
desolate  and  naked,  and  shall  eat 
her  flesh,  and  burn  her  with  fire. 

Here  the  angel  proceeds,  and  goes  on 
farther  in  the  explication  of  the  vision.  By 
the  waters  whereon  the  whore  sat,  he  de- 
clares, are  to  be  understood  many  and  di- 
vers nations  belonging  to  the  Roman  empire. 
Behold  then  of  what  church  multitude  is  a 
note  !  Not  of  the  church  of  Christ,  his  flock 
is  a  little  flock  ;  but  of  the  antichristian 
synagogue  winch  vaunts,  that  multitudes 
are  on  her  side.  The  waters  whereon  the 
•whore  sal  are  multitudes,  peoples,  nations, 
and  tongues.  Alas,  the  multifude,  or  ge- 
nerality of  persons,  are  prone  to  oppose  that 
which  is  good,  and  tiiose  that  do  good. 
Next,  it  is  declared  what  instruments  God 
will  make  use  of  as  the  executioners  of  this 
vengeance  upon  this  great  whore,  the  ten 
horns,  that  is,  the  ten  kings  which  did  be- 


fore idolize  her,  and  commit  idolatry  and 
spiritual  whoredom  with  her,  shall  at  length 
revolt  from  her,  hate  her,  make  her  desolate, 
and  naked,  and  shall  eat  her  flesh,  and 
hum  her  with  fire.  Lord !  what  a  strange, 
sudden,  and  mighty  change,  doth  the 
power  of  converting  grace  make  !  Behold 
these  tun  kings,  who  sometimes  doated  upon 
the  paintud  beauty  of  this  great  whore, 
when  once  their  eyes  shall  be  opened,  their 
hearts  will  soon  be  alienated.  Babylon's 
courts  shall  be  crouded  with  suitors  no 
longer ;  they  shall  make  her  desolate,  by 
deserting  her  communi'on  ;  make  her  naked, 
by  withdrawing  tiieir  former  supplies 
afforded  to  her ;  they  shall  eat  her  flesh, 
feed  themselves  with  spoils,  and  take  lier  re- 
venues to  themselves ;  and  burn  her  with 
fire,  that  is,  shall  ullerly  ruin  and  destroy 
her.  The  destruction  of  antichrist,  once 
be;;un,  shall  hold  on  constantly,  by  degrees, 
till  his  final  destruction. 

17  For  God  hath  put  in  their 
hearts  to  fulfil  his  will,  and  to  agree, 
and  give  their  kingdom  unto  the 
beast,  until  the  words  of  God  shall 
be  fulfilled. 

Observe  here,  L  How  the  infinitely  wise 
and  perfectly  holy  God  can,  and  does,  so 
order  things,  that  all  his  judgments  shall  be 
executed  by  sinners,  without  his  being  the 
cause  of  any  one  of  their  sins ;  though,  by 
the  permissive  will  of  God,  these  kings 
gave  their  power  for  a  time  to  the  beast, 
yet  they  never  had  his  approbation  for  so 
doing.  God  so  over-rules  the  actions  of 
wicked  men,  that  when  they  are  doing  their 
will,  contrary  to  their  own  intentions,  in 
and  by  them,  the  Lord  is  likewise  doing 
his  will.  God  sometimes  does  his  will  by 
those  who  resolve  they  will  not  do  his  will. 
Observe,  2.  The  time  when  Almighty  God, 
who  permitted  them  to  submit  to  the  whore 
will  put  it  into  their  hearts  to  hate  her,  and 
help  to  destroy  her,  namely,  Koifw  his  word 
is  fulfilled.  God's  word  shall  be  fulfilled 
in  spile  of  Satan,  and  all  his  instruments  ; 
yea,  the  wicked  are  then  fulfilling  God's 
word  and  will,  that  is,  liis  permissive  will, 
when  they  are  going  on  in  their  wicketl- 
ness.  God  hath  put  it  in  their  hearts 
to  fulfil  his  will. 

18  And  the  woman  which  thou 
sawest,  is  that  great  city,  which 
reigneth  over  the  kings  of  the  earth. 

This  is  so  clear  a  description  of  Rome, 


«74 


that  the  church  of  Rome  herself  acknow- 
ledges it  :  for  if  ihat  be  the  city  built  upon 
seven  hills,  the  city  that  allures  the  inhabit- 
ants of  the  earth  to  idolatry ;  if  her  idola- 
tries be  a  lively  image  of  the  old  Pagan 
idolatries-,  if  to  her  many  kings  have  given 
their  power  and  strength  ;  and  if  siie 
reigneth  over  the  kings  of  the  earth  ;  there 
remains  no  doubt  but  that  this  great  city  is 
Rome:— that  Rome  is  mystical  Babylon, 
which  lias  shed  the  blood  of  saints  and  mar- 
tyrs without  number,  and  must  be  destroy- 
ed for  so  doing ;  no  pomp  nor  grandeur 
can  exempt  or  shall  save  her  from  the  re- 
venging hand  of  God,  and  his  just  indig- 
nation. 

Lord !  hasten  tiiat  desirable  time. 

CHAP.  XVIII. 

Tliis  clinpter  contains  a  large  and  particular  de- 
scription of  the  certainty  of  Babylon's  ruin  ; 
whose  destruction  is  set  out  in  expressions  bor- 
rowed from  the  old  prophets,  Jeremiah  and 
Ezekiel,  who  prophesied  of  the  certainty,  terrible- 
ness,  and  iirecoverableness,  of  old  Baliylnn's 
ruin  and  destruction,  unto  which  the  Holy  Ghost 
seems  to  allude  throughout  the  whole  chapter. 

A  ND  after  these  things  I  saw  ano- 
ther  angel  come  down  from 
heaven,  h'aving  great  power  ;  and 
tlie  earth  was  lightened  with  his 
glory.  2  And  he  cried  mightily 
witli  a  strong  voice,  saying,  Babylon 
the  great  is  fallen,  is  fallen,  and  is 
become  the  habitation  of  devils,  and 
the  hold  of  every  foul  spirit,  and  a 
cage  of  every  unclean  and  hateful 
bird. 

The  destruction  of  spiritual  Ba/Jy/y^  halh 
in  tliis  prophecy  been  several  times  predict- 
ed and  already  foretold :  now  here  an  an- 
gel from  heaven  is  employed  to  declare  it 
shall  certainly  be  performed.  This  angel 
is  variously  here  described,  1.  By  the  place 
from  whence  he  came,  namely,  from  heaven ; 
signifying,  that  the  destruction  of  Bahijlon 
was  there  surely  decreed,  and  should  most 
certainly  be  accomplished  2.  By  the  au- 
thority and  power  with  which  he  came,  in 
the  name  of,  and  by  commission  from, 
the  great  God,  and  having  great  power. 
A  mighty  angel  is  employed  in  this  great 
and  mighty  work,  to  destroy  Bnhijlon  the 
mighty  throne  of  antichrist.  3.  By  the 
effect  of  his  appearance,  Ihe  earth  was 
lightened  with  his  glort/  ;  denoting,  that 
jialn/lon's  destruction  should  be  open  and 
manifest,  and  matter  of  joy  and  glorious  rc- 


REVELATION.  Chap.  XVIII. 

joicing  both  to  heaven  and  earth.  Learn 
hence,  That  as  the  destruction  of  Bahj/lon 
is  the  work  and  office  of  an  angel,  under 
God,  so  is  it  unto  the  angels  matter  of  joy 
and  triumph  ;  especially  to  such  of  them  as 
are  employed  as  officers  therein,  I  saiv  an 
angel  come  down  from  heaven,  having 
great  power,  and  the  earth  was  lightened 
with  his  glory.  Observe,  2.  The  place 
against  which  the  mighty  angel  doth  de- 
nounce the  vengeance  of  God,  and  that 
with  an  ingemination,  or  Tepetition  of  the 
threatening  :  Babylon  the  great  is  fallen, 
is  fallen;  where,  by  Babylon,  all,  both 
Papists  and  Protestants,  do  understand  the 
city  of  Rome,  though  indifferent  respects. 
This  is  called  mystical  Babylon,  in  allusion 
to  ancient  Babylon,  because  of  their  resem- 
blance, 1.  In  sin  ;  namely,  in  pride  and 
self-exaltation,  in  cruelty  and  oppression,  in 
sorcery  and  witchcralt.  See/^w.  li.  7.  2. 
In  punislnnent :  the  destruction  of  old  Ba- 
bylon was  a  sudden  destruction,  Isa.  xvii. 
9.  and  a  perpetual  destruction.  See  Isa. 
xiii.  20.  compared  with  Rev.  xi.  10.  and 
Rev.  xviii.  8.  It  is  called  Babylon  the 
great,  1.  Because  of  the  greatness  of  its 
strength  and  glory  ;  it  was  the  strongest 
and  most  fortified  place  in  the  world.  Cy- 
rus  besieged  it  thirteen  years  before  he  took 
it,  and  then  by  cutting  channels,  and  draw- 
ing dry  the  river  Euphrates.  2.  In  regard 
of  her  great  power  and  dominion  :  literal 
Babvlon  said,  and  Are  not  my  princes  al- 
together kings  ?  and  mystical  Babylon 
rnleth  over  all  the  kings  of  the  earth. 
Farther,  it  is  here  said,  that  Babylon  the 
great  is  fallen,  nay,  it  is  ingeminated  and 
repealed,  is  fallen,  is  fallen  ;  implying,  1. 
The  certainty  of  her  ruin  ;  it  is  a  speech  of 
faith,  speaking  of  things  to  come  as  already 
past ;  God's  punishments  when  threatened 
areas  certain  as  if  already  inflicted.  2.  It 
6enQiei\\\Q  suddenness  of  her  destruction, 
8he  is  fallen,  that  is,  subito  ruiliira,  she 
shall  soon  fall ;  as  when  Christ  said  of  his 
suffering  work,  Jt  is  finished,  he  meant, 
that  it  was  very  near  finishing.  It  denotes 
her  utter  ruin  and  destruction,  is  fallen,  is 
fallen,  never  to  rise  more  :  the  church  shall 
never  more  be  tormented  by  her,  or  troubled 
with  her.  4.  It  denotes  the  joy  and  re- 
joicing which  will  be  found  in  Sion,  at 
Babylon  s  downfall  and  destruction  :  she 
is  fallen,  she  is  fallen  ;  it  is  not  only  a 
speech  of  faith  and  trust,  but  of  joy  and 
triumph.  Learn  hence,  1.  That  Rome  or 
mystical  Babi/lon,%hd\\  certainly  fall,  shall 
utterly  fall,  shall    irrecoverably    tall.     2. 


Chap.  XVIII. 


REVELATION. 


875 


Tliat  the  downtill  of  liabi/lon  will  be  mat- 
ter of  pR'at  joy  and  tiiiimijh  to  the  iiiliabit- 
ants  of  Sion,  btcause  she  has  been  to  the 
church  of  Christ  an  old  and  inveterate  ene- 
my, a  cruel  and  bloody  enemy,  and  shall 
be  the  last  enemy.  Wlien  Bahi/lon  is  fallen, 
then  shall  all  pera-cul ions  cease,  Satan  shall 
be  bound,  and  the  kingdoms  of  the  world 
shall  become  the  kingdoms  of  tl)e  Lord  and 
his  Christ.  Let  all  that  have  an  interest  in 
God,  be  instant  in  prayer  with  hini  to  has- 
ten its  time,  that  it  may  be  in  the  history  as 
it  is  here  in  the  prophecy,  that  Baln/lon  is 
fallen.  Observe  lastly,  what  an  heap  of 
multiplied  expressions  the  Holy  Ghost  is 
pleased  to  make  use  of,  to  set  forth  the  utter 
ruin  and  final  desolation  of  Babi/loii, — She 
is  become  the  habitation  of  devils,  the 
hold  of  even/  foul  spirit,  a  cage  of  even) 
unclean  and  hateful  bird :  that  is,  as  devils 
and  evil  spirits  are  supposed  to  haunt  deso- 
late places,  and  birds  which  make  hideous 
and  dismal  noises,  do  dwell  in  ruinous  and 
ruined  places  :  in  like  manner  these  expres- 
sions denote  how  entirely  and  absolutely 
God  will  bring  about  the  destruction  of 
Babi/lon,  insomuch  that  the  place  which 
hath  known  her  shall  know  her  no  more, 
and  her  habitation  shall  be  an  eternal  deso- 
lation, so  that  none  that  pass  by  shall  say. 
This  is  Babylon. 

3  For  all  nations  have  drunk  of 
the  wine  of  the  wrath  of  her  forni- 
cation, and  the  kin^s  of  the  earth 
have  committed  fornication  with  her, 
and  the  merchants  of  the  earth  are 
waxed  rich  through  the  abundance 
of  her  delicacies. 

The  Spirit  of  God  is  pleased  here  to  as- 
sign the  reason  and  cause  of  Babj/lon's  fa- 
tal ruin  and  final  desolation;  namely,  1. 
Because  all  nations  have  drun/c  of  the 
•wine  of  the  wrath  of  her  fornications. 
All  nations,  that  is,  very  many  ;  the  gene- 
rality of  the  Roman  empire  have  been  al- 
lured to,  and  intoxicated  by,  her  idolatries, 
which  have  brought  all  this  wrath  upon  her 
and  them.  Where  note,  1.  How  idolatry 
is  compared  to  wine,  because  very  pleasing 
to  corrupt  nature,  and  also  very  enticing 
and  ensnaring,  overtaking,  like  wine,  a  per- 
son unawares ;  and  it  is  called  wine  of 
wrath,  because  it  cxciteth  and  provokelh 
God's  wrath  against  a  person  or  people 
guilty  of  it.  2.  Because  the  hings  of  the 
earth  have  committed  fornication  with 
her,  that  is,  joined  with  her   in  her  idola- 


trous worship.  Where  note,  The  policy  of 
Babylon  in  drawing  kings  and  princes  to 
the  bed  of  her  fornications,  well  knowing 
how  fast  their  example  would  be  followed 
by  inferiors.  The  example  of  superiors  in 
doing  evil  is  strangely  powerful  ;  Jeroboam 
maile  Israel  to  sin,  not  by  commanding 
them  to  worship  the  golden  calves,  but 
commending  that  idolatrous  worship  to 
them  in  his  own  person.  3.  Because  the 
merchants  of  the  earth  were  waxed  rich 
throu<rh  the  abundance  of  her  delicacies. 
By  the  merchants,  understand  all  such  as 
trade  in  Babylon  s  wares,  her  pleasing  and 
costly  wares  of  pardons,  as  masses  and  in- 
dulgences, by  which  so  many  were  en- 
riched. All  things  are  vendible  at  Rome, 
any  sin  may  be  forgiven  for  silver,  and  a 
license  for  any  thing  that  is  unlawful  for 
money.  These  are  the  reasons  here  assign- 
ed for  Babi/lon's  ruin.  The  nations  were 
made  drunk  by  her,  kings  committed  for- 
nication with  her,  and  the  merchants  en- 
riched through  the  abundance  of  her  de- 
licacies. 

4  And  I  heard^  another  voice  from 
heaven,  saying,  Come  out  of  her,  my 
peo|)le,  that  ye  be  not  partakers  of 
her  sins,  and  that  ye  receive  not  of 
her  plagues. 

Observe  here.  An  admonition  given,  and 
a  double  reason  assigned  for  that  admoni- 
tion. l.The  admonition  itself;  Come 
out  of  her  mi/  people,  that  is,  come  out  of 
mystical  Bahi/lon,  have  no  communion 
with  that  idolatrous  church  ;  abstain  from 
all  communicating  with  her  in  her  sins,  as 
ever  you  would  approve  yourselves  to  be 
my  faithful  people.  Here  note.  It  is  not  so 
much  a  local  departure,  as  a  moral  separa- 
tion, that  is  here  intended  ;  not  so  much 
from  Babylon's  local  bounds,  as  from  her 
abominable  errors,  superstitions,  and  idola- 
tries. Learn  hence,  1.  That  God  has,  and 
ever  had,  a  people,  even  in  Babylon. 
Learn,  2.  That  it  is  a  special  duty  which 
God  requires  of  his  people,  to  depart  from 
mystical  Babylon,  especially  when  her 
downfall  is  approaching.  3.  That  such  a 
departure  from  Babylon  is  no  schismatical 
separation ;  it  is  not  a  departure  from  the 
true  church,  but  the  true  church's  separation 
from  an  idolatrous  communion  ;  and  that 
by  the  express  and  positive  command  of 
God  himself.  Come  out  of  her  my  people, 
—.an  allusion  to  the  charge  given  with  re- 
spect to  Babylon  of  old,  Jcr.  li.  G,  9.     IVe 


870 


REVELATION. 


Chap.  XVIII. 


•would  have  healed  Bal)i/lon,dut  she  would 
not  be  healed  :  forsake  her.  Observe,  2. 
A  double  reason  assigned  for  this  admoni- 
tion. 1.  Because  we  are  in  danger  of  be- 
ing partakers  of  her  sins,  namely,  by  incur- 
ring the  guilt  of  her  sins,  and  by  contract- 
ing the  spot  and  filth  of  her  sins.  2. 
There  is  a  danger  also  of  being  made  par- 
takers of  her  plagues:  there  is  no  safety  in 
being  near  those  who  are  under  the  curse  of 
God  J  participation  in  sin  will  certainly 
cause  a  participation  in  judgment.  How 
dreadful  is  this  text  to  such  as  continue  in, 
or  apostatize  unto,  Bait/Ion's  idolatry  and 
communion ! 

5  For  her  sins  have  reached  unto 
heaven,  and  God  bath  remembered 
her  iniquities.  6  Reward  her  even 
as  she  rewarded  you,  and  double 
unto  her  double  according  to  her 
works  :  in  the  cup  which  she  hath 
filled,  fill  to  her  double.  7  How 
much  she  hath  glorified  herself,  and 
lived  deliciously,  so  much  torment 
and  sorrow  give  her  :  for  she  saith 
in  her  heart,  1  sit  a  queen,  and  am 
no  widow,  and  shall  see  no  sorrow. 
8  Therefore  shall  her  plagues  come 
in  one  day,  death  and  mourning 
and  famine  ;  and  she  shall  be  utter- 
ly burned  with  fire  :  for  strong  is  the 
Lord  God  who  judgelh  her. 

Observe  here,  1.  The  reason  assigned 
why  Almighty  God  inflicted  such  severe 
punishments  upon  Bahi/lou,  because  her 
sins,  that  is,  the  cry  and  clamour  of  her 
sins,  had  reached  up  to  heaven,  the  mea- 
sure of  her  sins  was  filled  up,  and  God  had 
remembered  her  iniquities,  that  is,  mani- 
fested his  remembrance  of  them,  by  inflict- 
ing on  her  so  great,  so  just,  a  punishment 
for  them,  viz.  for  her  idolalry  and  persecu- 
tion. Learn  hence.  That  although  sins  be 
transient  actions,  yet  they  have  a  perma- 
nent pleading  before  the  Lord's  tribunal, 
to  bring  down  judgments  upon  incorrigi- 
ble sinners.  And,  2.  That  although  the 
justice  of  God  may  be  thought  to  be  asleep, 
and  he  may  seem  to  be  forgetful  of  sin  and 
sinners,  yet  he  will  take  his  own  time  to 
manifest  that  he  remembers  them,  by  in- 
flicting the  heaviest  of  his  judgments  upon 
obdurate  sinners  :  Her  sins  reached  unto 
heaven,  and  God  hath  remembered  her 
iniquities.      Observe,   2.  The   injunction 


and  command  given  by  God  unto  his  peo- 
ple, to  every  one  of  them  in  their  place  and 
station,  to  contribute  regularly  all  they  can 
towards  Babylon's  downfall  and  destruc- 
tion. Reward  her  as  she  rewarded  you, 
yea,  double ;  this  is  required,  not  from  a 
private  spirit  of  revenge,  which  Christianity 
expressly  forbids,  but  as  a  public  work,  in 
an  authoritative  way  and  manner,  out  of 
an  ardent  zeal  for  the  glory  of  God,  and 
from  a  just  indignation  against  her  tyranny 
and  idolatry  ;  and  the  command  to  double 
unto  her  double,  implies  that  a  double  pu- 
nishment is  due  unto  her,  yea,  a  just  one, 
aceordintf  to  her  works.  Behold  here  \ 
what  bloody  persecutors  may  at  length  ex- 
pect, namely,  to  receive  at  the  Lord's  hand 
double  for  all  their  sins.  Babylon's  pu- 
nishment shall  be  double,  respecting  what 
she  has  acted,  but  not  double  in  respect  of 
what  she  has  deserved  ;  if  possible,  let  her 
have  as  much  blood  again  to  drink  as  ever 
she  spilt,  for  one  drop  of  the  blood  of  Sion 
is  more  worth  than  an  ocean  of  the  blood 
of  Babylon  ;  give  her  therefore  double,  (or 
though  it  be  more  in  quantity,  it  is  nothing 
so  much  in  value.  Observe,  3.  How  suit- 
able and  answerable  Babylon's  punishment 
inflicted  will  be  to  her  sin  committed  ;  her 
sins  were  pride  and  insolence,  luxury  and 
voluptuousness.  Note,  1.  Her  pride;  she 
said  in  her  heart,  I  sit  as  a  queen.  Mark, 
she  did  not  barely  say,  I  am  a  queen,  but 
I  sit  as  a  queen  ;  as  if  she  had  said,  '•  I  am 
not  only  in  a  high  place,  but  in  a  sure  place: 
I  have  a  warm  and  a  firm  seat,  I  anj  well 
settled,  I  have  a  great  command,  yea,  an 
uncontrollable  command,  /  ajn  no  widow 
no  desolate  widow,  no  disconsolate  widow, 
for  I  have  many  children  to  comfort  me, 
many  sons  and  daughters  to  support  me; 
I  shall  see  no  sorrow,  I  neither  feel  nor 
fear  any."  Behold  how  worldly  men  fancy 
to  themselves  an  everlastingness  in  worldly 
things ;  they  fancy  themselves  sitting  as 
upon  down  pillows  for  ease  and  softness, 
and  as  upon  rocks  of  adamant  for  sureness 
and  unmovableness,  /  sit  as  a  queen,  and 
shall  see  no  sorrow.  Note,  2.  Her  luxury 
and  volu|)tuousness,  she  lived  deliciously, 
in  pompous  palaces  pleasantly  situated, 
plentifully  furnished  :  and  her  judgment 
bears  a  strict  proportion  to  her  sin.  How 
tnuch  she  hath  glorified  herself,  and  lived 
deliciously,  so  much  torment  and  sorrow 
give  her  ;  the  justice  of  God  will  exact  all 
the  arrears  of  abused  mercy.  Sinners  that 
now  fare  deliciously  every  day,  shall  pass 
from  their  good  things  here,  to  the  flaincs 


Chap.  XVIII. 


REVELATION. 


877 


which  Uve  by  llie  breath  of  God's  reveng- 
ing wrath.  Ah  !  doleful  exchange  !  one 
hour's  feeling  of  (hat  fire  will  be  more  tor- 
menting ilian  an  age's  enjoyment  of  tiiis 
world's  delight  can  be  pleasing.  Observe, 
4.  The  equity,  the  celerity,  and  mulliplicity 
of  Badi/hn's  punishments;  their  equity  is 
intimated  in  liie  illative  particle  therefore, 
that  is,  because  of  her  former  sins  her  plagues 
shall  come ;  the  celerity  and  swiflness  of  her 
punishment  is  intimated,  they  shall  come  up- 
on her  in  one  day,  as  did  Sodom's  plagues, 
suddenly  and  unexpectedly  ;  and  the  mul- 
tiplicity and  variety  of  her  plagues  is  particu- 
larly here  expressed  ;  death,  for  putting  the 
sainis  to  death  ;  jniHirning,  for  her  former 
rejoicing ;  famine,  for  famishing  God's 
people  ;  and  buniincr,  for  having  burnt 
so  many  of  the'  bodies  of  the  holy  mar- 
tyrs to  a  coal.  Righteous  art  thou,  O 
Lord,  and  Just  are  thi/  judgments.  Ob- 
serve lastly.  The  reason  here  assigned  for 
the  unavoidableness  of  all  these  plagues 
coming  upon  Jiobi^lon — -Jor  strong  is  the 
Lord  -who  judgeth  her.  True,  liabj/loii 
has  all  natural  power  and  all  civil  strength 
on  her  side  ;  but  the  strong  God  is  against 
her,  it  is  his  controversy  with  her,  and  he 
is  able  to  effect  what  he  pleaseth,  how  in- 
credible soever  the  thing  may  seem  lo  us  : 
sooner  may  the  ark  and  Dagou  be  recon- 
ciled, and  cease  to  be  adverse,  than  God 
can  be  at  peace  with  Babylon  ;  Strong  is 
the  Lord  who  judgeth  her. 

i)  And  the  kings  of  the  earth,  who 
have  committed  fornication  and 
lived  deiiciously  with  her,  sliall  be- 
wail her,  and  lament  for  her,  when 
they  shall  see  the  smoke  of  her  burn- 
ing', 10  Standing  afar  off  for  the 
fear  of  her  torment,  saying,  Alas, 
alas,  that  great  city  Babylon,  that 
mighty  city  1  for  in  one  hour  is  thy 
judgment  come. 

The  Spirit  of  God  having  in  the  former 
part  of  the  chapter  set  forth  the  certainty 
and  severity  of  those  judgments  which 
should  come  upon  mystical  Bnbt/lon,  he 
next  declares  what  wailings  and  bitter  la- 
mentations her  downfall  would  occasion  to 
her  votaries  and  admirers,  to  her  friends 
and  followers  ;  more  particularly  he  ac- 
quaints us  with  three  sorts  of  persons  that 
shall  bewail  Babulons  destruction,  kings, 
merchants,  and  seamen  :  the  former  we 
have  here  before  us  in  these  two  verses  : 
The  kings  of  the  earth,  who  have  adher- 


ed to  the  wiiore,  committed  spiritual  forni- 
cation with  her,  and  delighted  themselves 
in  her  carnal  and  pompous  idol-worship, 
when  they  see  the  smoke  of  her  burning, 
and  understand  the  certainty  of  her  de- 
struction, they  shall  stand  afar  off",  like  per- 
sons astonished,  and  like  persons  afraid, 
amazed  at  the  dreadfulness  of  the  judgment, 
and  afraid  to  come  near,  lest  they  be  in- 
volved in  it  ;  and  the  words  of  their  lamen- 
tation are  here  set  down,  Alas,  alas!  that 
great  city  Babylon  ;  in  one  hour  is  her 
Judgment  come !  As  if  they  had  said, 
"  Notwithstanding  all  Babylon's  grandeur, 
which  we  so  admired  and  magnified,  and 
which  she  herself  put  so  much  trust  and 
confidence  in,  to  our  astonishment  we  be- 
hold, in  one  hour,  her  judgmLnil  come  up- 
on her ;  a  great  and  mighty  city  destroyed, 
a  gay  and  splendid  church,  politically 
founded,  powerfully  strengthened,  on  a  sud- 
den broken  in  pieces,  and  brought  to  desola- 
tion :  Alas,  alas  !  that  great  city  Baby' 
Ion !  Learn  hence.  That  when  God  be- 
gins lo  enter  into  judgment  with  his 
church's  enemies,  the  strongest  arm  of  flesh 
cannot  avail,  but  kings  with  their  armies 
will  flee  and  be  discomfited,  the  stoutest 
hearts  will  be  afraid  and  terrified,  not  dar- 
ing lo  approach  the  presence  of  an  angry 
God  :  the  kings  of  the  earth  shall  stand 
afar  off  for  fear  of  her  torment. 

11  And  the  merchants  of  the 
earth  shall  weep  and  mourn  over 
her  ;  for  no  man  buyeth  their  mer- 
chandize any  more  :  12  The  mer- 
chandise of  gold,  and  silver,  and  pre- 
cious stones,  and  of  pearls,  and 
fine  linen,  and  purple,  and  silk,  and 
scarlet,  and  all  thyine  wood,  and  all 
manner  vessels  of  ivory,  and  all 
manner  vessels  of  most  precious 
wood,  and  of  brass,  and  iron,  and 
marble.  13  And  cinnamon,  and 
odours,  and  ointments,  and  frank- 
incense, and  wine,  and  oil,  and  fine 
flour,  and  wheat,  and  beasts,  and 
sheep,  and  horses,  and  chariots, 
and  slaves,  and  souls  of  men.  14 
And  the  fruits  that  thy  soul  lusted 
after  are  departed  from  thee,  and 
all  things  which  were  dainty  and 
goodly  are  departed  from  thee,  and 
thou  shalt  find  them  no  more  at 
all.       15    The   merchants   of  these 


878 


REVELATION. 


Chap.  XVIIL 


things,  which  were  made  rich  by 
her,  shall  stand  afar  off  for  the  fear 
of  her  torment,  weeping  and  wailing, 
16  And  saying,  Alas,  alas,  that  great 
city,  that  was  clothed  in  fine  linen, 
and  pnrple,  and  scarlet,  and  decked 
with  gold,  and  precious  stones,  and 
pearls  !  17  For  in  one  hour  so 
great  riches  is  come  to  nought. — 

The  second  sort  of  persons  wlio  passion- 
ately lament  and  bitterly  bewail  Baby  Ion's 
downfall  and  destruction,  are  the  nierclianls 
who  traded  in  and  with  Bal/i/loii.  Here 
we  have  an  allusion  to  the  merchants  and 
merchandise  of  Tyre  spoken  of,Ezek.  xxvii. 
As  Tyre  was  the  mart  of  the  earth  for  tem- 
poral things,  so  was  Babylon  for  spiritual 
things  ;  making  merchandise  even  of  the 
souls  of  ttiei),  persuading  people  that  they 
could  purchase  the  redemption  of  souls  out 
of  purgatory  by  masses.  Here  note.  That 
Pagan  Rome,  though  she  did  traffic  for 
slaves,  yet  not  for  souls  :  but  Papal  Rome 
deals  for  both.  She  sells  also  tlie  souls  of 
men,  by  selling  her  ecclesiastical  benefices, 
and  cure  of  souls.  And  I  would  to  God 
that  this  piece  of  spiritual  merchandise 
were  only  found  amongst  them,  and  not 
heard  of  elsewhere.  Observe  next,  The 
Holy  Ghdst  is  pleased  to  enumerate  at  last 
several  sorts  of  wares,  and  the  kinds  of  mer- 
chandise, which  Babi/lon  dealt  and  traffick- 
ed in,  namely,  ^o/r/,  silver,  pi'ecious  stones, 
fine  linen,  purple,  silk,  and  scarlet  ;  all 
things  for  ornament,  necessity,  and  delight : 
the  pride  and  sensuality  of  Rome  prompted 
Iier  to  buy  up  all  sorts  of  commodities,  and 
took  off  all  that  the  countries  round  about 
could  bring  in  ;  partly  to  gratify  her  pride, 
and  partly  to  serve  her  idolatry.  Observe 
farther.  What  a  bitter  lamentation  is  here 
taken  up  ;  but  for  what  ?  not  for  their  sins, 
their  luxury,  or  idolatry,  but  for  the  loss  of 
their  market  and  merchandise  only.  Be- 
hold in  these  Babylonians,  the  spirit  and 
temper  of  all  natural  men,  they  weep  not 
for  sin,  but  for  sufferings  :  for  any  tempo- 
ral cross  they  have  tears  enough,  they  refuse 
to  be  comforted  ;  but  for  their  sins,  which 
are  not  their  cross,  but  their  curse,  their 
plague,  yea,  the  greatest  of  all  plagues,  be- 
cause spiritual,  these  they  can  speak  of  with 
dry  eyes  and  unaffected  hearts.  Observe 
lastly,  How  these  merchants  here,  as  the 
kings  before,  stand  afar  off  for  fear  of  her 
torment.  Keeping  and  wailing  ;  pitying 
and  condoling  one  another,  greatly  affect- 


ed and  sorely  afflicted  lo  see  the  ruin  of  that 
polity  that  sustained  them,  but  not  able  to 
help  one  another.  Behold  !  how  (ruitless 
and  helpless  the  wicked's  friendship  is  to 
one  another  in  the  day  of  visitation  ;  ihey 
stand  afar  off  for  fear  of  torments,  but  can 
afford  no  succour  lo  each  other :  they  durst 
not  come  near  to  help  Babj/lon  or  them. 

— And  every  shi|)-master,  and  all 
the  company  in  ships,  and  sailors, 
and  as  many  as  trade  hy  sea,  stood 
afar  off,  18  And  cried  when  they 
saw  the  smoke  of  her  burning,  say- 
ing, What  citi/  is  like  unto  this 
great  city  !  19  And  they  cast  dust 
on  their  heads,  and  cried,  weeping 
and  wailing,  saying,  Alas,  alas  ! 
that  great  city,  wherein  were  made 
rich  all  that  had  ships  in  the  sea  by 
reason  of  her  costliness  !  for  in  one 
hour  is  she  made  desolate. 

The  last  sort  of  mourners  for  Babylon's 
ruin  are  sailors  and  seamen  ;  all  spiritual 
seamen  that  have  an  oar  in  St.  Peter's  boat 
shall  lament  greatly,  whose  life  and  liveli- 
hood did  depend  upon  the  merchant-trade 
of  that  great  city  ;  these,  though  they  stuck 
close  to  her,  and  trafficked  with  her  in  the 
day  of  her  prosperity,  yet  now  with  the 
rest  they  stand  afar  off  from  her,  lamenting 
her  ruin,  and  their  own  loss,  in  the  day 
when  her  desolation  cometh.  And,  as  an 
evidence  of  the  greatness  of  their  sorrow 
and  mourning,  they  are  here  said  to  cast 
dust  on  their  heads  :  which  amongst  the 
ancients  was  used  as  a  special  token  of  ex- 
traordinary grief  and  sorrow.  Job  ii.  13. 
In  a  time  of  deep  affliction  we  may  express 
our  outward  sorrows  by  our  outward  ges- 
tures :  those  mourners  for  Babylon  express 
their  sorrow  for  her  and  themselves,  by 
casting  dust  upon  their  heads. 

20  Rejoice  over  her,  than  heaven, 
and  ye  holy  apostles  and  prophets  ; 
for  God  hath  avenged  you  on  her. 

Note  here,  1.  That  as  Babylon's  ruin 
was  matter  of  great  grief  and  sorrow  to  the 
fore-mentioned  mourners  who  merchandized 
and  traded  with  her  ;  so  it  is  matter  of 
great  joy  and  rejoicing  to  all  spiritual  and 
heavenly-minded  persons,  which  are  the 
true  church,  who  aie  conmianded  to  rejoice 
at  it.  Btjoicc  over  her,  O  heaven  :  that 
is,  ye  angels  in  heaven,  or  ye  saints,  that 
are  of  an  heavenly  disposition.  And  all 
7/c  holy  apostles  and  prophets  ;  that  is,  all 


Chap.  XVIII.  REVELATION 


faithful  ministers  who  succeed  tliem,  who  are  Tl 
endued  with  the  same  spirit,  and  teach  the 
same  pure  and  holy  doctrine  with  them. 
Note,  2.  The  cause  ottliis  rejoicing  declared: 
For  God  hath  avenged  them  upon  her. 
The  church  does  not,  the  saints  of  God  dare 
not,  rejoice  at  Bnbybn's  calamity  as  such, 
but  as  an  act  of  divine  vengeance  God  will 
be  avenged  on  Badj/lon  for  the  doctrine  of 
the  gospel  corrupted  by  her,  and  for  the  rules 
of  worship  violated  by  her,  and  for  all  the 
barbarities  and  indignities  which  his  church 
and  people  have  suffered  from  her  :  God 
will  revenge  the  wrongs  of  his  people, 
when  through  want  of  power  they  cannot, 
and  through  his  prohibition  they  may  not, 
avenge  themselves. 

21  And  a  mighty  angel  took  up  a 
stone  like  a  great  millstone,  and  cast 
it  into  the  sea,  saying,  Thus  with 
violence  shall  that  great  city  Babylon 
be  thrown  down,  and  shall  be  found 
no  more  at  all.  22  And  the  voice  of 
harpers,  and  musicians,  and  of  pi- 
pers, and  trumpeters,  shall  be  heard 
no  more  at  all  in  thee  ;  and  no 
craftsman,  of  whatsoever  craft  he  be, 
shall  be  found  any  more  in  thee  ;  and 
the  sound  of  a  millstone  shall  be 
heard  no  more  at  all  in  thee;  23 
And  the  light  of  a  candle  shall  shine 
no  more  at  all  in  thee  :  and  the  voice 
of  the  bridegroom  and  of  the  bride, 
shall  be  heard  no  more  at  all  in  thee  : 
for  thy  merchants  were  the  great 
men  of  the  earth  ;  for  by  thy  sorce- 
ries were  all  nations  deceived.  24 
And  in  her  was  found  the  blood  of 
prophets,  and  of  saints,  and  of  all 
that  were  slain  upon  the  earth. 

Observe  here,  \.  Bal>i/Ion's  uUer  desola- 
tion represented  by  the  type  and  sign  of  a 
millstone  cast  into  the  sea  ;  like  a  millstone 
she  had  ground  and  oppressed  the  church  of 
God,  and  now,  like  a  millstone  thrown  into 
the  sea,  she  sinks  into  the  pit  of  destruction. 
Almighty  God,  by  this  sign  or  symbol, 
signified  to  St.  John  that  Bahi/lons  ruin 
should  be  violent,  irrecoverable,  and  irre- 
paral)le  ;  she  falls  never  to  rise  more.  The 
casting  of  a  stone  into  tiie  sea  was  anciently 
the  emblem  of  everlasting  forgetfulness. 
Observe,  2.  The  amplification  of  Babi/lons 
ruin  particularized  in  several  instances,     1. 


879 


t  nothing  should  evermore  be  found  in 
her  that  belonged  to  pleasure  or  delight; 
1IU  voice  of  harpers, musieidns, or  trumpet- 
ers. 2.  Nothing  which  belonged  to  profit 
or  trading,  no  artificers  or  craftsmen.  3. 
Nothing  helonging  to  food,  no  noise  of  a 
millstone  for  grinding  corn  and  making  pro- 
vision lor  bread.  4.  Nothing  to  relieve 
against  the  darkness  and  terror  of  the  night ; 
as  the  light  of  a  candle.  5.  No  means 
frthepropagation  of  mankind  by  marriage; 
The  voice  of  the  bride  and  the  bridegroom 
shall  be  heard  no  more.  All  which  expres- 
sions do  imply  extreme  destruction  and 
utter  desolation  :  intimating,  that  Babylon 
shall  be  a  place  utterly  abandoned  and  for- 
saken. Observe,  3.  A  threefold  cause  as- 
signed for  all  this,  to  wit,  1.  Damnable 
covetousness :  Her  merchants  were  the. 
great  ones  of  the  earth.  Her  sinful  vay 
of  merchandizing,  by  dealing  in  spiritual 
commodities  peculiar  to  Rome,  seems  to  be 
here  pointed  at ;  her  making  merchandise 
of  the  souls  of  men,  as  we  have  it,  vcr.  13. 

2.  Her  bewitching  idolatry,  called  here 
sorceries,  whereby  she  enticed  people  to 
join  with  her  in   her  superstitious  worship. 

3.  Her  cruelly  and  bloodshed:  In  her  was 
found  the  blood  of  prophets  and  of  saints, 

and  of  all  that  were  slain  upon  earth. 
Quest.  But  how  can  the  blood  shed  by 
others  be  laid  to  her  charge?  Answ.l. 
Because  the  doctrines  which  caused  their 
blood  to  he  shed  were  with  her.  2.  Because 
her  jurisdiction  gave  commission  to  slay  the 
saints  which  were  slain  in  other  kingdoms. 
3.  Because  by  the  influence  of  her  example 
at  home,  much  blood  had  been  shed 
abroad.  God  will  charge  upon  others,  as 
he  did  upon  Babylon,  not  only  the  sin 
which  they  have  acted,  but  all  the  sin 
which  they  have  been  accessary  to. 

CHAP.  XIX. 

Tlie  foregoingr  cliapter  reported  to  us  tlie  final 
downfall  and  destruction  of  Babylon,  never  to 
rise  more,  together  with  the  bitter  lamentation 
of  her  friends  and  votaries  upon  that  mournful 
occasion. 

This  chapter  before  us  represents  the  great  joy  and 
rejoicing  upon  thatwhicli  was  found  both  in  hea- 
ven  and  earth,  when  it  pleased  the  holy  and  just 
God  to  pour  forth  the  vials  of  his  wrath"  and  ven- 
geance upon  that  inveterate  and  bloody  enemy  of 
his  church  and  people.  A  choir  of  singers  is  here 
found  praising  God,  as  ver.  I.  informs  us. 

/4  ND  after  these  things  I  heard  a 
"^  great  voice  of  much  people  in 
heaven,  saying,  Alleluia;  Salvation, 
and  glory,  and  honour,  and  power, 
unto  the  Lord  our  God  : 


880 


•REVELATION. 


Chap.  XIX* 


Note  here,  That  the  first  which  sing  tliis 
song  of  thanksgiving  for  Badt/lon's  destruc- 
tion are  glorifitd  saints,  called  here  ?riuc/i 
people  in  heaven  ;  and  they  are  said  to 
sing  with  a  great  »02c^,  expressing  thereby 
their  united  zeal  and  fervent  affection  in  this 
duty  of  thanksgiving,  and  they  begin  their 
song  with  an  Hebrew  word,  Alleluia, 
which  is  a  word  of  excitation,  and  signifies, 
laud  ye  the  Lord.  Some  think  that  hereby 
the  christian  church  do  invite  the  Jews  or 
Hebrews  to  join  with  them  in  praising  God, 
and  that  after  Babylon's  overthrow  Christ 
shall  be  solemnly  praised,  as  by  the  Gen- 
tile so  by  the  Jewish  church;  the  tenor  of 
their  song  is  much  the  same  with  that  which 
we  had  before,  chap.  vii.  10.  to  wit,  Sal- 
vation, or  deliverance  from  ail  evils,  spirit- 
ual and  tt'inporal,  (particularly  from  those 
which  the  church  suffered  under  Bfil/ylon's 
tyranny,)  and  glori/,  and  lionour,  and  pow- 
er, be  ascribed  unto  the  Lord  our  Goa,  and 
to  him  alone,  who  is  the  author  of  all  good, 
and  hath  manifested  his  great  power  in  de- 
stroying our  enemies.  Learn  hence,  \. 
That  the  church's  salvation  is  entirely  from 
God,  and  the  special  effect  of  his  divine 
power.  2.  That  to  him,  upon  that  account, 
all  possible  honour  and  glory  is  due,  as 
having  shown  himself  his  people's  God  : 
Salvation,  and  glory,  and  honour,  and 
power,  be  unto  the  Lord  our  God. 

2  For  true  and  righteous  are  his 
judgments:  for  he  hath  judged  the 
great  whore,  which  did  corrupt  Lhe 
earth  with  her  fornication,  and 
hath  avenged  the  blood  t)f  her  ser- 
vants at  her  hand.  3.  And  again 
they  said.  Alleluia.  And  her  smoke 
rose  up  for  ever  and  ever. 

Observe  here,  L  The  cause  assigned  and 
set  down  for  this  their  doxology  and  solemn 
thanksgivings,  namely,  the  truth  and  faith- 
fulness, as  also  the  justice  and  righteousness, 
of  God  in  the  execution  of  his  judgments 
upon  Babylon  ;  his  truth  appeared  in  per- 
forming the  threatening  which  Babylon  de- 
spised, and  his  righteousness  in  suiting  his 
judgments  inflicted  upon  her,  to  the  sins  of 
idolatry  and  bloodshed  committed  by  her. 
Observe,  2.  The  title  here  given  to  Babylon, 
she  is  called  the  whore,  because  of  her  ido- 
latry, which  is  often  in  scripture  styled  spi- 
ritual ■whoredom  ;  and  the  great  whore, 
because  of  her  universal  corrupting  tiie 
whole  earth  :  she  made  others  to  sin,  and 
cruelly  murdered  those  who  would  not  sin. 


Hence  learn.  That  idolatry  and  persecution 
constantly  go  together.  Babylon's  idola- 
trous practices  were  accompanied  with 
bloody  cruelties.  Observe,  3.  An  intima- 
tion given  of  the  irreparable  ruin  and  irre- 
coverable destruction  of  Babylon, — her 
smoke  rose  up  for  ever  and  ever,  that  is, 
God  followed  her  with  a  succession  of  plagues 
and  judgments  until  she  was  ruined  past  re- 
covery. Observe,  4.  That  the  word  Alle- 
luia, as  it  begins  the  song,  so  does  it  also  close 
the  same  ;  to  show  thereby  the  raisedness  of 
the  church's  affections,  and  their  unwearied- 
ness  in  praising  God  for  this  deliverance  of 
Babylon's  destruction. 

4  And  the  four  and  twenty  elders 
and  the  four  beasts  fell  down  and 
worshipped  God  that  sat  on  the 
throne,  saying,  Amen  ;  Allelnia.  5 
And  a  voice  came  out  of  the  throne, 
saying.  Praise  our  God,  all  ye  his 
servants,  and  ye  that  fear  him,  both 
small  and  great. 

Note  here,  \.  How  the  whole  heavenly 
choir  praise  God  on  the  fore-mentioned  ac- 
count, acknowledging  the  justice  of  his  pro- 
ceeding against  Babylon  ;  and,  2.  An  in- 
vitation is  here  given  to  all  the  saints  upon 
earth,  both  small  and  great,  to  fear  and 
praise  him.  Whence  note.  How  the 
church  triumphant  and  militant,  the  saints 
in  heaven  and  christians  on  earth,  jointly 
give  praise  to  God,  and  glorify  him  for  this 
great  work,  adoring  his  divine  justice  in  de- 
stroying Babylon,  the  mother  of  idolatry, 
the  nest  of  luxury,  the  seat  of  oppression 
and  cruelty  ;  it  is  a  duty  well  becoming  the 
saints,  both  small  and  great,  to  celebrate  the 
praises  of  God  for  the  equity  of  his  judg- 
ments upon  his  church's  incorrigible  and 
unreclaimable  enemies ;  and  here  God 
himself,  and  his  ministers,  call  upon  the 
whole  church  to  join  in  this  solemn  work 
of  praise  and  thanksgiving  :  A  voice  came 
out  of  the  throne,  saying, Praise  our  God 
and  the  four  and  twenty  ciders,  and  the 
four  beasts,  fell  down  and  worshipped. 

6  And  I  heard  as  it  were  the 
voice  of  a  great  multitude,  and  as 
the  voice  of  many  waters,  and  as  the 
voice  of  mighty  thunderings,  saying. 
Alleluia  ;  for  the  Lord  God  omnipo- 
tent reigneth.  7  Let  us  be  glad  and 
rejoice,  and  give  honour  to  him  :  for 
the  marriage  of  the  Lamb  is  come. 


Chap.  XIX. 


REVELATION. 


881 


and  his  wife  hath  made  herself  ready. 
8  And  to  lier  was  granted  that  she 
should  he  arrayed  in  fine  linen,  dean 
and  white.  For  the  fine  linen  is  the 
righteousness  of  saints. 

In  llie  former  verses  an  exhortation  was 
given  to  all  the  saints  to  abound  in  the  duty 
of  thanksgiving  ;  here  we  find  them  una- 
nimously addressing  themselves  to  the  prac- 
tice and  performance  of  that  duty;  and  ac- 
cordingly they  are  called  here  a  great  mul- 
iiiucle,  their  voice  like  many  waters  for 
unity,  and  like  mighty  thujiderings,  de- 
noting that  zeal  and  fervour  which  is  in  their 
thanksgivings.  "Where  note,  How  exceed- 
ingly the  church  doth  rejoice  and  triumph, 
not  so  much  in  Babyloiis  ruin,  as  in  the 
glory  of  God  advanced,  and  as  his  own 
kingdom  is  promoted  by  it.  Observe,  2. 
A  superadded  ground  and  reason  for  this 
extraordinary  joy  and  rejoicing.  For  the 
marriage  of  the  Lamb  is  co?ne,  and  his 
wi/e  hath  made  herself  ready.  By  the 
marriage  of  the  La?nh,  Mr.  Mede  and  Dr. 
More  do  understand  the  conversion  of  the 
Jews  ;  by  the  Lamb's  -wife,  the  nation  of 
the  Jews,  so  called  in  regard  of  that  relation 
which  they  stand  in  to  God,  by  virtue  of 
the  covenant ;  and  she  is  said  to  have  made 
herself  ready, ndime\y,  by  the  wedding-gar- 
ment of  faith,  to  accept  of  her  formerly  de- 
spised Bridegroom.  Note,  that  it  is  proba- 
bly conjectured  by  some,  that  the  conver- 
sion of  the  Jews  shall  soon  follow  the  de- 
struction of  antichrist,  for  his  idolatry  and 
persecution  are  great  scandals  to  the  Jews, 
and  mighty  stumbling-blocks  in  the  way  of 
their  conversion.  And  whereas  it  is  added, 
that  it  was  granted  to  her  to  he  arrayed 
in  fine  linen,  the  words  do  seem  to  import, 
that  the  Jews  shall  in  due  time  be  brought  in 
to  Christ,  to  submit  to  his  righteousness,  and 
be  clothed  with  it,  and  that  an  holy  emula- 
tion shall  be  found  between  the  Gentiles  and 
them,  which  shall  most  and  best  adorn  the 
profession  of  the  gospel.  From  the  whole 
note.  How  the  church  is  called  Christ's  wife. 
Christ  and  she  are  here  betrothed  each  to 
other,  but  at  the  great  day  the  marriage 
wil'l  be  consummated.  Note  farther.  The 
church's  spiritual  nakedness  in  herself  con- 
sidered. It  was  granted  to  her  to  be  ar- 
rayed in  fine  linen  ;  she  had  it  not  of  her- 
self, but  it  was  put  on  by  Christ ;  he  decks 
and  dresses  his  own  bride  with  the  orna- 
ments of  grace  here,  and  glory  hereafter, 
that  he  ma.y  present  it  to  himself  a  glo- 

VOL.    II. 


rious   church,   without   spot  or  wrinkle, 
holy,  and  without  blemish. 

9  And  he  saith  unto  me.  Write, 
Blessed  are  they  which  are  called 
unto  the  marriage-supper  of  the 
Lamb.  And  he  saith  unto  me.  These 
are  the  true  sayings  of  God.  10 
And  I  fell  at  his  feet  to  worship  him. 
And  he  said  unto  me.  See  thou  do  it 
not:  [  am  thy  fellow- servant,  and 
of  thy  brethren  that  have  the  testi- 
mony of  Jesus.  Worship  God  :  for 
the  testimony  of  Jesus  is  the  spirit  of 
prophecy. 

lilessed  are  they  which  are  called  to  the 
7narriage-supper  of  the  I  jamb ;  that  is, 
(say  they,  wlio  understand,  by  the  marriage 
of  the  Lamb,  the  conversion  of  the  Jews,) 
who  shall  live  in  the  happy  time,  when  the 
Jews  being  converted  shall  with  the  Gen- 
tiles make  up  one  glorious  gospel  church. 
But  the  marriage  is  one  thing,  and  the  mar- 
riage-supper another ;  the  marriage-supper 
follows  the  marriage;  so  that  the  kingdom 
of  glory  rather  seems  here  intended  :  blessed 
are  they  which  are  called  to  it,  being  made 
meet  and  prepared  for  it,  by  grace  here,  and 
glory  hereafter  :  we  must  be  made  meet  for 
heaven  before  we  can  be  admitted  into  hea- 
ven. Blessed  a?e  they  which  are  called 
to  the  ?narringc-supper  of  the  I^arnb.  Ob- 
serve next,  That  St.  John  being  overjoyed 
at  the  good  news  of  his  countrymen's  (the 
Jews')  conversion,  fell  down  at  the  angel's 
feet  to  worship  him,  as  Cornelius  did  at  St. 
Peter's,  when  he  heard  of  the  conversion  of 
the  Gentiles,  Acts  x.  25.  And  I  fell  at 
his  feet  to  worship  him-  The  holiest  and 
best  of  saints  are  not  wholly  free  from  pas- 
sionate infirmities :  he  would  now  have 
worshipped  this  angel,  yet  we  read  not  of 
any  attempt  made  to  worship  any  of 
the  former  angels  which  conversed  with 
him.  This  makes  it  probable  that  he  ap- 
prehended it  to  be  an  uncreated  angel,  even 
the  Son  of  God,  which  now  talked  with 
him.  Observe  next,  With  what  indigna- 
tion this  holy  angel  rejected  the  ofltr  of  re- 
ligious adoration,  and  how  peremptorily  he 
forbids  it :  Opa  fxr;,  By  no  means,  upon  no 
terms  do  \\,See  thou  do  it  not.  The  church 
of  Rome  asks  us,  Why  we  reprove  them  for 
worshipping  the  angels,  when  Si.  John 
himself  did  if  ?  Our  answer  is  ready,  That 
St.  John  himself  was  reproved  for  it :  the 
angel  rejected  it  as  none  of  his  due.  O  the 
3   L 


882 


REVELATION. 


presumption  of  those  men,  who  dare  do 
that  which  the  angel  expressly  forbids  to  be 
done  !  Yet,  after  all,  Bellarmine  says,  That 
St.  John  did  well  to  worship  the  angel  ; 
then,  say  we,  the  angel  did  ill  to  rejirove  St, 
John  :  but  whether  we  shall  believe  a  car- 
dinal at  Rome,  or  an  angel  of  God,  judge 
ye.  Observe  lastly.  The  reasons  assigned 
by  the  angel  who  lorbade  it.  1.  Because 
God,  and  God  alone,  is  the  sole  and  proper 
object  of  religious  worship  :  Worship  thou 
God.  2.  Because  the  angel  was  Si.  Jf)hn's 
equal  in  ofhce,  though  not  in  nature  :  I  am 
tti}^  fellow-servant.  As  if  he  had  said, 
"  Those  who  serve  and  worship  God  to- 
gether with  you,  must  not  be  worshipped  by 
you  :  those  who  are  fellow-servants  to  one 
master,  should  not  give  to  one  another  that 
worship  which  is  only  due  to  their  Lord  and 
Master.  Hut  -we  are  fello-w -servants  ;  how 
doth  that  appear?  Thus:  you  have  the 
testimony  of  Jesus,  and  I  have  the  spirit 
ofprophrci/.  Now  the  spirit  of  prophecy, 
and  the  work  of  the  ministry  in  testifying 
of  Jesus,  being  of  the  same  nature  and  kind 
of  service,  therefore  from  those  that  are  em- 
ployed in  one  of  them,  religious  worship  is 
not  due  to  the  other.  It  is  Christ  that  em- 
ploys us  both,  and  therefore  he  alone  is  to 
be  worshipped,  and  neither  I  nor  thou: 
Worship  God,  to  whom  religious  worship  is 
justly  and  peculiarly  due." 


11  And  T  saw  heaven  opened,  and 
behold,  a  white  horse  ;  and  he  that 
sat  upon  him  ttjas  called  Faithful  and 
True  ;  and  in  righteousness  he  doth 
judge  and  make  war.  12  His  eyes 
were  as  a  flame  of  fire,  and  on 
his  head  were  man}  crowjis  ;  and  he 
had  a  name  written,  that  no  man 
knew  but  he  himself:  13  And  he 
was  clothed  with  a  vesture  dipped 
in  blood  :  and  his  name  is  called. 
The  word  of  God.  14  And  the  ar- 
mies which  ivere  in  heaven  followed 
him  upon  white  horses,  clothed  in 
fine  linen,  white  and  clean.  15  And 
out  of  his  mouth  goeth  a  sharp  sword, 
that  with  it  he  should  smite  the  na- 
tions ;  and  he  shall  rule  them  with 
a  rod  of  iron :  and  he  treadeth  the 
wine-press  of  the  fierceness  and 
wrath  of  almighty  God.  16  And  he 
hath  on  his  vesture  and  on  his  thisrh 


Chap.  XIX. 


a  name  written,  King   of  kings, 
AND  Lord  of  lords. 

Here  we  have  a  new  and  fresh  vision,  in 
which  St.  John  saw  heaven  opened,  and 
Christ  represented  as  a  great  and  victorious 
general,  marching  forth  with  a  glorious 
army  for  his  church's  enemies'  full  and 
final  destruction.  Tiiis  great  general  is  first 
described  from  the  place  whence  he  comes, 
namely,  from  heaven  ;  he  is  no  earthly 
prince  or  potentate,  but  an  heavenly  mon- 
arch. Next  he  is  said  to  sit  on  a  white 
horse,  denoting  victory,  prosperity,  and 
success ;  He  is  called  faithful,  aiid  true, 
and  righteous,  because  faithful  in  all  his 
promises,  true  in  his  threatenings,  righteous 
in  all  his  dispensations  towards  his  enemies; 
he  will  do  them  no  wrong.  Next,  his  ej/es 
are  said  to  be  as  a  flame  of  fire:  denoting 
his  clear  and  piercing  knowledge,  and  also 
his  terror  as  a  judge,  his  eyes  being  in  wrath 
as  a  flame  of  fire,  ready  to  consume  his 
enemies.  And  farther,  to  show  his  royal 
dignity,  it  is  added,  on  his  head  were  many 
crowns,  which  also  denoted  his  many  vic- 
tories over  his  many  and  mighty  enemies. 
And  by  the  name  which  no  man  Jcnew  but 
himself,  some  understand  the  nature  and 
essence,  which  is  so  incomprehensible  and 
unsearchable,  as  that  none  but  he  who  is 
true  God  is  able  to  comprehend  it  fully,  or 
reveal  it  perfectly.  Others  by  his  name 
understand  his  judgments  and  ways,  by 
which  he  is  known,  as  a  man  by  his  name. 
Observe  next.  This  great  and  mighty  gene- 
ral is  described  from  his  vesture  dipped  in 
blood,  which  denotes  the  mighty  overthrow 
of  his  enemies  ;  the  cruellest  and  proudest 
of  them  can  expect  notliing  in  the  end  from 
him,  but  extremity  of  wrath  and  deserved 
destruction,  for  they  must  all  become  his 
footstool.  And  his  name  being  called,  the 
word  of  God,  speaks  dread  and  terror  to  an- 
tichrist, who  slanders,  opposes,  corrupts, 
and  suppresses,  and  offers  all  manner  of  in- 
dignities to  the  word  of  God  ;  exercises  the 
utmost  cruelties  against  the  preachers  and 
professors  of  it.  Observe  farther.  That  after 
the  description  of  tills  great  and  mighty  ge- 
neral, follows  next  the  description  of  his 
ar?nies,  his  attendants  and  followers,  name- 
ly, the  holy  angels  and  glorified  saints,  ver. 
14.  these  also  ride  upon  "white  horses,  as 
their  general  before  them,  and  are  clothed 
in  fne  linen,  white  and  clean.  Bthold 
the  comely  conformity,  and  purity,  and  ho- 
liness, between  the  general  and  Ins  soldiers, 
between  Christ  and  his  followers;    they 


Chap.  XIX. 


REVELATION. 


883 


both  appear  on  white  horses,  suitable  to 
one  another.  Christ  will  admit  none  to  be 
his  followers  that  are  not  like  him.  Next 
we  have  the  iveapon  described,  ver.  15. 
which  Christ  makes  use  of  for  the  destruc- 
tion of  antichrist,  and  all  his  church's  ene- 
mies; and  that  is  a  sword,  a  sharp  sword, 
the  holy  scriptures,  particularly  the  threaten- 
ings  of  the  word,  with  which  he  will  smite 
all  the  wicked  nations  that  side  with  anti- 
christ against  him  and  iiis  kingdom  ;  deal- 
ing with  his  enemies  as  men  do  with  grapes 
gathered  into  a  wine-press,  which  they  can 
easily  crush.  Lastly,  He  is  described  by  a 
new  name  of  royal  dignity  and  supreme  pow- 
er, being  called  King  of  kings,  and  Lord  of 
lords.  And  this  name  is  said  to  be  written 
on  his  vesture  and  on  his  thigh,  partly  for 
perspicuity,  that  all  might  take  notice  of  it ; 
and  partly  tor  permanency,  to  show  that  as 
long  as  himself  lasts,  which  is  for  ever,  so 
long  shall  his  kingdom  and  dominion  over 
all  endure. 

17  And  I  saw  an  angel  standing 
in  the  sun  ;  and  he  cried  with  a  loud 
voice,  saying  to  all  the  fowls  that 
fly  in  the  midst  of  heaven.  Come 
and  gather  yourselves  together  unto 
the  supper  of  the  great  God  ;  18 
That  ye  may  eat  the  flesh  of  kings, 
and  the  flesh  of  captains,  and  the 
flesh  of  mighty  men,  and  the  flesh 
of  horses,  and  of  them  that  sit  on 
them,  and  the  flesh  of  all  men,  both 
free  and  bond,  both  small  and 
great. 

After  the  description  of  the  general  and 
his  army,  follows  next  the  event  and  suc- 
cess of  the  battle,  which  is  a  prodigious 
slaughter  of  the  church's  enemies  :  and  as 
eagles  and  vultures,  and  other  birds  of  prey, 
do  attend  an  army,  and  flock  where  the 
slain  lie,  in  like  manner  Almighty  God 
here  invites  the  fowls  of  the  air  to  sup  upon 
the  carcasses  of  his  slain  enemies.  Anti- 
christ would  not  suffer  the  dead  bodies  of 
the  witnesses  to  be  buried,  but  to  be  cast 
out,  and  lie  in  the  streets  ;  and  here  God 
metes  to  him  the  same  measure  ;  their  car- 
casses also  shall  be  a  supper  for  the  birds  and 
fowls  of  the  air.  Cowe  to  the  supper  of 
the  great  God,  to  the  slaugliler  of  anti- 
christ and  his  adherents.  Where  note. 
That  by  calling  it  a  supper,  two  things 
may  be  probably  intended.  1.  The  fa- 
cility  and  easiness  of  the  victory  ;    that 


Christ's  and  his  church's  enemies  will  not 
put  him  hard  to  it  to  overcome  them  ;  as 
we  proverbially  say,  they  will  be  but  a  sup- 
per to  him,  or  a  breakfast  for  him.  The 
woids«/?;;<'r  seems  to  import,  that  this  shall 
be  the  last  effort,  the  last  great  opposition, 
that  antichrist  and  the  church's  enemies  shall 
ever  make  against  Christ  to  the  end  of  the 
world,  as  the  supper  is  the  last  meal  of  the 
day. 

19  And  I  saw  the  beast,  and  the 
kings  of  the  earth,  and  their  armies, 
gathered  together  to  make  war 
against  him  that  sat  on  the  horse, 
and  against  his  army.  20  And  the 
beast  was  taken,  and  with  him  the 
false  prophet  that  wrought  miracles 
before  him,  with  which  he  deceived 
them  that  had  received  the  mark  of 
the  beast,  and  them  that  worshipped 
his  image.  These  both  were  cast 
alive  into  a  lake  of  fire  burning  with 
brimstone.  21  And  the  remnant 
were  slain  with  the  sword  of  him 
that  sat  upon  the  horse,  which  sword 
proceeded  out  of  his  mouth  :  and  all 
the  fowls  were  filled  with  their  flesh. 

Observe  here,  1.  The  final  issue  of  this 
great  battle,  namely.  The  total  ruin  of  all 
the  enemies  of  the  church  :  the  beast  and 
false  prophet  were  taken,  and  cast  alive 
into  a  lake  of  fire  burning  with  drirn- 
stone.  Behold  the  punishment  of  idola- 
ters and  idolatry;  the  false  piophet  had 
cheated  credulous  princes  and  peoples, 
with  his  pretended  miracles,  into  idolatry  ; 
he  had  cast  others  into  a  bed  of  fornication, 
and  God  casts  him  into  a  bed  of  flames. 
Lastly,  It  is  added  concerning  ihereninant, 
that  they  were  slain  with  the  sword  of  his 
mouth  :  that  is,  by  Christ's  jiidicial  sen- 
fence  they  were  righteously  adjudged  to  be 
slain,  and,  when  they  were  so,  all  the  fowls 
were  filled  with  their  flesh.  Where  note. 
That  these  persons  were  not  excused  be- 
cause they  followed  their  leaders,  and  did 
what  they  bade  them  ;  Christ  commands 
for  all  that,  that  they  also  should  be  slain. 
Lord  !  how  vain  will  the  plea  of  many  sin- 
ners be  at  the  great  day  ;  we  followed  our 
guides,  we  did  as  we  saw  others  do  before 
us  ;  Remember  we,  that  God  has  given  us 
a  rule  to  walk  by,  the  infallible  and  inflexi- 
ble rule  of  his  word  ;  and  neither  the  ex- 
ample of  the  most,  nor  of  the  best,  must  iu- 
3  L  2 


REVELATION. 


Chap.  XX. 


fluence  us  to  act  contrary  flicreunto  ;  for 
if  we  will  do  as  the  most  do,  we  must  be 
contented  to  go  where  the  most  go,  even 
into  the  lake  of  fre  burning  xvit/i  brim- 
stone. 

CHAP.  XX. 
A  ND  1  saw  an  angel  come  down 
from  heaven,  having  the  key  of 
,the  bottomless  pit  and  a  great  chain 
in  his  hand.  2  And  he  laid  hold 
on  the  dragon,  that  old  serpent, 
which  is  the  devil,  and  Satan,  and 
bound  him  a  thousand  years,  3 
And  cast  him  into  the  bottomless 
pit,  and  shut  him  up,  and  set  a  seal 
upon  him,  that  he  should  deceive  the 
nations  no  more,  till  the  thousand 
years  should  be  fulfilled  :  an-d  after 
that  he  must  be  loosed  a  little  sea- 
son. 

Tills  chapter  begins  with  a  fresh  and  glo- 
rious vision  which  St.  John  had  of  an  an- 
gel's descending  from  heaven,  to  bind  Sa- 
tan for  a  thousand  years  ;  and  herein  we 
have  observable,  1.  The  person  binding, 
i/ie  cmgc/of  the  covenant,  Christ  Jesus  (for 
he  only  has  the  keys  of  the  bottomless  pit, 
of  hell,  and  of  death,  Rev.  \.  18).  This 
angel  is  here  said  to  come  down  fiom  Iiea- 
ven,  and  with  a  great  chain  in  his  hand, 
denoting  his  omnipotent  power  and  so- 
vereignly over  Satan,  and  bis  ability  to  re- 
strain him.  Observe,  2.  The  person  bound, 
Satan  ;  where  mark,  that  he  is  set  forth  here 
by  five  names,  he  is  called  the  Dragon, 
the  Serpent,  the  Old  Serpent,  the  Devil, 
and  Satan.  And  note,  Christ's  power  is 
set  forth  in  as  many  terms  as  the  devil  has 
titles,  he  is  said  to  lay  hold  on  him,  to  bind 
him,  to  cast  him  into  the  bottomless  pit,  to 
shut  him  in,  or  seal  him  up  for  a  thousand 
years,  that  is,  to  restrain  him  and  render 
him  incapable  of  doing  such  mischief  to  the 
world  as  he  had  done  before.  Observe,  3. 
What  we  are  to  understand  by  Christ's  bind- 
ing Satan :  some  thereby  do  understand 
Christ's  overthrowing  the  power  of  the  devil 
in  the  heathen  world  ;  his  casting  down 
those  strong  holds  of  Satan,  to  wit,  igno- 
rance, superstition,  idolatry,  and  lying  ora- 
cles, by  the  light  and  power  of  the  gospel, 
preached  among  the  Gentiles;  his  curbing  of 
Satan,  that  he  should  no  morecozen  the  world 
with  heathenish  delusions  as  he  had  done. 
Others  understand  this  binding  of  Satan  to 
be  after  the  destruction  of  anlichvist ;  when 


the  Jews  shall  be  converted,  and  there  shall 
follow  a  quiet  and  peaceable  state  of  the 
ctiurch  for  a  long  tune,  styled  here  a  thou- 
sand years  ;  during  which  time  Satan  shall 
be  bound,  and  there  shall  be  no  molesta- 
tion from  him.  From  the  whole  learn. 
That  be  the  devil  never  so  devilish,  Christ 
has  power  to  overpower  him.  Christ  has 
a  great  chain  in  his  hand  to  bind  Satan  : 
intimating,  that  how  mighty  and  malicious 
soever  Satan  is,  Christ  has  him  as  a  dog  in 
a  chain.  But  observe  a  little,  how  Christ's 
power  meets  with  and  masters  Satan's  pow- 
er :  the  devil  carries  power  in  his  name, 
he  is  called  a  dragon ;  in  his  nature,  as 
being  an  angel ;  in  his  mwibers,  which 
are  numberless  :  but  Christ  overpowereth 
him,  so  that  he  cannot  do  his  own  wili 
without  him  5  he  bound  him  in  the  execu- 
tion of  his  malice,  though  his  malice  be 
boundless,  Satan  is  bound  in  a  double 
chain,  in  a  chain  of  justice,  and  in  a  chain 
of  providence ;  he  cannot  move  a  foot 
either  to  tempt  or  trouble  us,  without  a 
permission  from  Christ. 

4  And  I  saw  thrones,  and  they 
sat  upon  them,  and  judgment  was 
given  unto  them  :  and  /  saw  the 
souls  of  them  that  were  beheaded 
for  the  witness  of  Jesus,  and  for  the 
word  of  God,  and  which  had  not 
worshipped  the  beast,  neither  his 
image,  neither  had  received  his 
mark  upon  their  foreheads,  or  in 
their  hands  ;  and  they  lived  and 
reigned  with  Christ  a  thousand 
years. 

These  words  are  conceived  to  set  forth 
the  glorious  and  happy  condition  of  the 
church  of  Christ  here  on  earth,  during  the 
time  of  Satan's  restraint  ;  and  the  term  of 
a  thousand  years,  shows  that  will  be  the 
longest  happy  condition  that  ever  the  mi- 
litant church  enjoyed,  for  purity  of  ordi- 
nances, for  increase  of  light  and  knowledge, 
for  the  power  of  godliness,  for  the  abun- 
dance of  professors,  for  the  more  open  and 
public  profession  of  Christianity,  for  out- 
ward freedom  and  peace,  and  all  this  for  a 
long  continuance  of  time  ;  which  happy 
state  and  condition  is  here  set  forth  by 
thrones,  showing  the  saints'  dignity  and  do- 
minion over  their  enemies.  And  whereas 
St.  John  says,  he  saw  the  souls  of  martyrs 
who  had  shed  their  blood  for  Christ,  the 
meaning,  say  some,  is,  he  saw  them  in 


Chap.  XX. 


REVELATION. 


885 


their  successors  of  tlie  same  faith,  those 
pious  christians  which  should  at  that  time 
live,  and  in  their  piincifiles  and  practices 
are  like  the  holy  martyrs  ;  these  shall  then 
enjoy  a  more  quiet,  happy,  and  comfort- 
able stale,  during  this  tune,  than  the  ser- 
vants of  God  enjoyed  at  any  time  before. 
Yet  observe  farther.  That  this  glorious  con- 
dition of  the  church  is  not  absolute,  but 
comparative  only,  both  in  respect  of  pu- 
rity, and  in  respect  of  peace ;  for  whilst 
tlie  church  is  on  this  side  heaven,  there  wi^l 
be  both  corruptions  within,  and  tempta- 
tions without :  hypocrites  there  will  be,  and 
otTences  will  come,  though  freedom  from 
all  these  will  at  that  time  be  more  than 
usual  ;  yet  faking  up  the  cross,  and  being 
conformed  to  Christ  in  his  sufferings,  will 
be  duties  belonging  to  saints  whilst  the 
world  endures  Observe  lastly.  That  yet 
there  is  no  ground  from  hence  to  expect 
Christ's  personal  reign  upon  earth,  or  his 
corporal  presence  with  his  church  here  :  for 
it  is  not  said  that  lie  reigned  •n'lth  them, 
but  that  they  reigned  toith  him  ;  denoting 
that  this  kingdom  is  spiritual,  consisting  in 
purity  and  peace,  in  righteousness  and  joy, 
in  the  Holy  Ghost.  As  to  a  personal  reign 
of  Christ  then  with  his  people  here  on 
earth,  it  seems  not  probable,  because  the 
scripture  is  silent  of  if,  and  joins  Christ's 
personal  coming  and  the  day  of  judgment 
together.  Besides,  were  Christ  personally 
upon  earth,  how  should  we  enjoy  him,  and 
converse  with  him  ?  It  is  impossible  we 
should  enjoy  a  glorified  Christ  until  our 
bodies  be  spiritualized,  which  they  will  ne- 
ver be  until  they  get  to  heaven.  Once 
more,  What  will  become  of  the  saints  dur- 
ing these  thousand  years  of  Christ's  sup- 
posed presence  with  them  ?  Either  they 
will  live  all  that  thousand  years,  (which  is 
not  rational  to  suppose,)  or  they  will  die  in 
that  time  -,  if  they  die,  and  go  to  heaven, 
they  will  go  from  Christ,  and  not  to  him, 
and  must  for  a  time  be  absent  from  him, 
instead  of  being  for  ever  with  him  ;  and 
doubtless  heaven  will  be  a  melancholy 
place,  if  Christ  be  out  of  if.  The  sum  then 
is  this,  "  That  the  saints  living  and  reign- 
ing with  Christ,  holds  forth  the  flourishing 
condition  of  the  church  militant :  the  ex- 
pression of  sitting  upon  thrones,  speaks  an 
honourable  condition  that  the  church  will 
be  certainly  in,  after  the  downfall  of  anti- 
christ ;  and  the  term  of  a  thousand  years, 
shows  it  will  be  the  longest  happy  condi- 
tion that  ever  the  church  enjoyed."  God 
Almighty  hasten  that  desirable  time. 


5  Hut  tlie  rest  of  llie  ticad  lived 
not  nj^ain  until  the  thousand  years 
were  fiuislicd.  This  is  the  first 
resurrection.  G  Blessed  and  holy  is 
he  that  hath  part  in  the  iirst  resur- 
rection :  on  such  the  second  death 
hath  no  power,  hut  they  shall  be 
priests  of  God  and  of  Christ,  and 
shall  reign  with  him  a  thousand 
years. 

By  the  rest  of  the  dead,  understand  the 
subdued  enemies  of  the  church  in  their  suc- 
cessors, who  are  said  to  be  dead  politically, 
in  respect  of  their  outward  condition, 
which  will  now  be  very  low  -.  thci/  lived 
not  again  a  political  life  ;  that  is,  they  did 
not  regain  or  recover  that  power  to  perse- 
cute the  church,  which  once  they  had,  but 
are  now  divested  of  in  great  measure, 
namely,  until  the  thousand  years  are  finish- 
ed ;  then  they  shall  have  liberty  again  to 
vent  their  enmity  against  the  church,  join- 
ing with  Gog  and  Magog,  as  their  prede- 
cessors, the  worshippers  of  the  beast,  did 
combine  together  before  them.  This  is 
the  first  resurrection,  that  is,  the  living 
again  of  the  saints,  in  that  glorious  manner 
before  described,  in  holy  societies,  with 
greater  degrees  of  purity  and  peace.  Learn, 
That  the  reformation  of  the  church,  after 
the  ruin  of  its  Pagan  and  Papal  enemies, 
is  as  a  splendid  and  glorious  resurrection  to 
her :  and  accordingly  such  as  are  sharers  in 
this  political  resurrection  are  pronounced 
blessed  ;  Blessed  and  holy  is  he  that  hath 
port  iji  the  first  resurrection,  that  is, 
blessed  are  they  that  shall  have  their  lot  to 
live  in  this  happy  time,  when  the  means 
of  holiness  will  iiiore  abound,  and  the  mea- 
sures of  holiness  be  more  extensive  and  uni- 
versal. The  second  death  shall  never  aflfect 
them  :  everlasting  misery  shall  be  escaped 
of  them  ;  and  they  shall  he  priests  unto 
God,  to  offer  up,  not  expiatory,  but  gratu- 
latory,  sacrifices  of  prayer  and  praise  unto 
him  ;  and  as  the  priesthood  is  spiritual,  so 
is  the  kingdom  also.  They  shall  reign 
spiritually  over  their  lusts  and  corruptions, 
and  have  greater  power  to  overcome  temp- 
tations, and  this  for  a  thousand  years  ;  that 
is,  during  the  time  of  their  living  here,  in 
that  part  of  the  happy  millennium  in  which 
they  shall  live,  they  shall  in  that  time  en- 
joy a  more  holy,  happy,  peaceful,  and 
flourishing  condition,  than  the  church  of 
God  did  ever  so  long  enjoy  in  former  times. 
— Some  will  have  all  this  to  be  understood 


886 


REVELATION. 


Chap.  XX, 


concerning  a  spiritual  resurrection  from  the 
grave  of  sin  to  a  life  of  holiness  and  grace  ; 
over  such  indeed  the  second  death  or  ever- 
lasting misery  shall  have  no  power:  but 
though  this  may  be  alluded  to,  yet  a  politi- 
cal, not  a  spiritual,  resurrection  seems  here 
to  be  principally  intended, 

7  And  when  the  thousand  years 
are  expired,  Satan  shall  be  loosed 
out  of  his  prison.  8  And  shall  go 
out  to  deceive  the  nations  which  are 
in  the  four  quarters  of  the  earth, 
Gog  and  Magog,  to  gather  them  to- 
gether to  battle  ;  the  number  of 
whom  is  as  the  sand  of  the  sea.  9 
And  they  went  up  on  the  breadth  of 
the  earth,  and  compassed  the  camp 
of  the  saints  about,  and  the  beloved 
city  :  and  fire  came  down  from  God 
out  of  heaven,  and  devoured  them. 
10  And  the  devil  that  deceived  them 
was  cast  into  the  lake  of  fire  and 
brimstone,  where  the  beast  and  the 
false  prophet  are,  and  shall  be  tor- 
mented day  and  night  for  ever  and 
ever. 

Observe  here,  1.  A  prophetical  prediction, 
that  when  the  long  time  of  the  church's 
liberty  and  peace  shall  be  expired,  which  is 
here  expressed  and  set  forth  under  the  no- 
tion of  a  thousand  years ;  God  will  then 
lake  off  his  restraint  from  the  devil,  and  he 
shall  influence  the  wicked  world  once  more 
to  make  opposition  against  his  church  : 
W/ien  the  thousand  years  are  expired, 
Satan  shall  be  loosed  out  of  his  prison. 
Behold  here  Satan's  restless  malice  against 
mankind,  and  particularly  against  the  church 
of  Christ.  Observe  next.  That  Satan  is 
first  said  to  deceive  the  nations,  and  then 
to  gather  them  together  to  the  battle  against 
the  saints  :  the  same  saints,  either  in  their 
persons  or  in  their  successors,  who  did  for- 
merly reign,  will  now  suffer.  But  by 
whom  ?  Gog  and  Magog  :  where  is  pro- 
bably an  allusion  to  these  two  names  men- 
tioned often  in  the  Old  Testament,  who 
were  the  last  enemies  of  the  Jewish  church 
before  Christ's  first  coming.  In  like  man- 
ner the  last  enemies  of  the  christian  church 
are  here  set  forth  by  that  name,  who  shall 
be  utterly  destroyed  a  little  before  Christ's 
second  coming  to  judgment.  Satan  with 
all  his  united  power,  and  combined  force, 
will  attempt  the  whole  body  of  the  chris- 


tian church  before  his  last  and  fatal  over- 
throw. Observe  lastly,  That  after  the  de- 
struction of  these  agents  and  instruments  of 
Satan's  fury,  his  own  full  and  final  destruc- 
tion is  declared  -,  which  may  be  called  his 
second  imprisonment  in  that  lake  of  fire 
and  brimstone,  which  is  both  caseless  and 
endless,  there  to  keep  company  with  the 
beast  and  false  prophet  to  all  eternity.  Be- 
hold here  the  deceiver  and  the  deceived 
plagued  together ;  the  devil  that  deceived, 
j^d  the  beast  and  false  prophet  that  were 
deceived  by  him,  and  were  his  instruments 
to  deceive  others,  are  cast  together  into  the 
lake  of  fire,  to  be  tormented  for  ever.  Sa- 
tan was  indeed  condemned  to  this  before, 
and  reserved  thereunto,  but  the  actual  and 
final  execution  thereof  is  suspended  until 
the  end  come. 

11  And  I  saw  agreat  white  throne, 
and  him  that  sat  on  it,  from  whose 
face  the  earth  and  the  heaven  fled 
away  ;  and  there  was  found  no  place 
for  them.  12  And  I  saw  the  dead, 
small  and  great,  stand  before  God  : 
and  the  books  were  opened :  and 
another  book  was  opened,  which  is 
the  book  of  life  :  and  the  dead  were 
judged  out  of  those  things  which 
were  written  in  the  books,  accord- 
ing to  their  works.  13  And  the  sea 
gave  up  the  dead  which  were  in  it ; 
and  death  and  hell  delivered  up  the 
dead  which  were  in  them :  and  they 
were  judged  every  man  according  to 
their  works.  14  And  death  and 
hell  were  cast  into  the  lake  of  fire. 
This  is  the  second  death.  15  And 
whosoever  was  not  found  written  in 
the  book  of  life  was  cast  into  the 
lake  of  fire. 

Here  is  another  vision  which  St.  John 
saw,  namely,  a  lively  representation  of  the 
great  day  of  judgment,  when  all,  both 
good  and  bad,  that  ever  lived,  shall  be 
raised  and  sentenced  according  to  their 
works  :  the  state  of  the  wicked  is  set  forth 
in  this  chapter,  and  the  happy  condition  of 
the  righteous  in  heaven  gloriously  described 
in  the  two  next  chapters.  Observe  here, 
1.  The  judge  described  as  sitting  upon  a 
throne,  or  seat  of  judgment ;  a  throne,  to 
denote  that  this  judge  is  a  king  ;  and  a 
■li'h/tc  throne,  to  denote  the  purity  and 
righteousness  of  this  judge  ;    and  a  gnat 


Chap.  XX. 


REVELATION. 


08*7 


•white  thrcne,  because  erected  for  a  great 
Judge,  and  lor  a  great  service,  namely,  Hie 
judging  of  tlie  whole  world.     Observe,  2. 
The  dreadful  majesty  and  glorious  power  of 
this  judge  declaied,  that  neither  heaven  nor 
earth  are  able  to  abide  his  presence,  but  are 
said  tojlee  away,  and  that   there  was  no 
place  found  for  them.     Observe,  3.  The 
persons  judged  are  here  descril)ed,  and  that, 
1.  By  their  condition  and  qualification,  all 
the  dead,  both  small  and  great  ;  all  that 
ever  lived,  and  all  that  shall  then  be  found 
alive,     2.  By  their  posture,  they  stand  be- 
fore the  judge,  whilst  he  sits  to  show  liis 
authority.     3.  By  the  manner  of  proceed- 
ing, which  is  represented  as  being  after  the 
form  of  well-ordered  judicatories  here  on 
earth ;    wherein  the  books   are  produced, 
namely,  the  book  of  God's  omniscience, 
and  the  book  of  conscience,  the  book  of 
the  law,  and  the  book  of  the  gospel.     They 
that  had  not  the  written  law,  shall  be  judg- 
ed by  the  law  of  nature  •,  they  that  had  tlie 
written  law  are  to  be  judged  by  that ;  and 
they  (hat  had  the  gospel,  to  be  judged  by 
that  ;    and  every    one   according  to  their 
works.     Observe,  4.  The  execution  of  the 
sentence  of  this  great  judge  upon  the  wick- 
ed and  impenitent    world  ;  they   are  cast 
into  the  lake  of  fire,  which  is  the  second 
death.     From  the  whole  learn,  1.  That  it  is 
certain  that  there  shall,  and  necessary  that 
there  should,  be  a  day  of  judgment.     2. 
That  in  that  day  there  will  be  no  exemp- 
tion of  any  persons  from  the  examination 
of  the  judge.     I  saw  all  the  dead,  small 
and  great,  stand   before  God.     3.  That 
Jesus   Christ,    called     here    God,    (which 
clearly  proves  his  deity,)  shall  come  in  the 
clouds  to  judge  the  world  ;  and  will   then 
be  found  such  a  judge  as  the  riches  of  the 
wealthiest  cannot   bribe;  such   a  judge  as 
the  power  of  the  mightiest  cannot  daunt ; 
such  a  judge  as  the  subtilty  of  the  wisest 
cannot  elude  ;  such  a  judge  as  there  is  no 
appealing  from,  no  repealing  of,   his  sen- 
tence.    Learn,  4.  That  as  the  same  person 
shall  be  judged,  who  formerly  lived,  so  in 
the  same  bodies  that  died,  and  were  either 
buried  in  the  earth,  or  consumed  in  the  sea. 
The  sea  gave  up  her  dead ;  by  which  un- 
derstand all   places,  though   attended   with 
never  so  many  improbable  circumstances 
of  a  resurrection,  shall  yet  give  up  the  dead. 
Death   and  hell,   that   is,  death    and    the 
grave,  gave  up  the   dead  which   were   in 
them  ;  that  is,  by  the  power  of  God  were 
made  to  restore  them.     Learn,  5.  That  the 
sentence  denounced  will  be  according  to 


every  man's  work  at  the  great  day  ;  ac- 
cording to  the  nature  and  quality  of  the 
wicked  man's  works  shall  his  judgment  and 
|)unisliment  be;  according  to  the  sincerity, 
not  according  to  the  imperfection,  of  the 
righteous  man's  works,  shall  his  reward  be. 
God  grant  that  the  consideration  of  tliis 
may  so  far  influence  us,  that  no  profit  may 
tempt  us,  no  pleasure  entice  us,  no  power 
embolden  us,  no  privacy  encourage  us,  to 
do  that  thing,  of  which  we  cannot  give  a 
good  account  in  the  day  of  judgment. 

CHAP.  XXL 

In  the  conclusion  of  tlie  foregoing  cliapterSt.  John 
liad  a  vision  of  tlie  day  of  judgment,  and  the  ex- 
ecution of  the  sentence  on  the  wicked  was  briefly 
declared  and  set  down  :  in  this  chapter  he  lias  d 
vision  of  the  New  Jerusalem,  the  holy  city,  out 
of  which  all  tlie  wiclted  are  excluded,  and  the  ex- 
cellences thereof  are  more  largely  insisted  \ii)on, 
for  the  consolation  of  the  righteous  ;  concerning 
which  he  thus  speaks  : 

A  ND  I  saw  a  new  heaven  and  a 
-^  new  earth  :  for  tlie  first  heaven 
and  the  first  earth  were  passed  away  ; 
and  there  was  no  more  sea.  2  And 
I  John  saw  the  holy  city,  new  Jerusa- 
lem, coming  down  from  God  out  of 
heaven,  prepared  as  a  bride  adorned 
for  her  husband. 

By  the  new  heaven  and  the  new  earth 
here,  all  understand  a  new  state  and  face  of 
tlie  church  ;  but  some  apply  it  to  the  stale  of 
the  church  militant  here  upon  earth,  and 
others  to  the  state  of  the  church  triumphant 
in  heaven.  Accordingly  they  take  the  new 
heaven  and  the  new  earth  to  be  theetfect  of 
that  great  change  which  shall  be  made  by 
fire  at  the  universal  conflagration  ;  and  they 
are  called  ;??::',  not  so  much  in  regard  to 
substance,  as  in  respect  of  qualities,  being 
now  for  nature  more  stable,  and  for  beauty 
more  glorious.  Quest.  But  what  use  shall 
there  be  of  this  new  heaven  and  new  earth  ? 
and  who  shall  dwell  therein  ?  Answ.  We 
cannot  tell,  but  must  rest  satisfied  with  what 
God  has  told  us,  that  therein  shall  dwell 
righteousness  ;  that  it  shall  be  a  standing 
monument  of  God's  power  and  greatness. 
It  is  added,  that  the  first  heaven  and  the 
first  earth  were  passed  away  ;  not  by  an- 
'nihilation,  but  by  a  qualitative  mutation. 
Atid  no  more  sea  ;  that  is,  say  some,  as 
it  was  before,  turbulent,  changeable,  sub- 
ject to  corruption  and  vanity  ;  say  others, 
no  more  troublesome  state  of  things,  which 
is  oft-times  signified  by  the  sea.  A  new 
and  glorious  state  of  things  was  undoubt- 


REVELATION. 


Oiiap.  XXL 


edly  liere  designed  relaliog  to  the  church. 
Observe  next,  The  character  Sf.  John  gives 
of  the  glorious  state  of  the  church  trium- 
phant, ver.  2.  He  compares  her,  L  To  a 
beautiful  city,  for  amplitude  and  largeness, 
for  compact  structure,  and  for  commodious 
habitation  ;  she  is  called  holt/,  because  no 
unclean  thing  can  enter  into  her,  and  be- 
cause that  holmess  shall  there  be  perfected 
which  was  here  begun.  2.  To  an  adorned 
bride ;  no  spouse  on  her  marriage-day  so 
adorned  as  she  was.  The  church  in  heaven 
is  so  called,  to  denote  her  dignity,  and  the 
love  which  Christ  bears  to  her,  and  the  de- 
light which  he  takes  in  her,  which  is  so 
continual,  as  if  it  were  always  a  wedding- 
day;  and  she  is  adorned  for  him,  and 
adorned  by  him,  with  spiritual  beauty  and 
glory,  and  perfection  of  grace. 

3  And  I  heard  a  great  voice  out 
of  heaven,  saying.  Behold,  the  taber- 
nacle of  God  is  with  men,  and  he 
will  dwell  with  them,  and  tiiey  shall 
be  his  people,  and  God  himself  shall 
be  with  them,  and  be  tlieir  God.  4 
And  God  shall  wipe  away  all  tears 
from  their  eyes  ;  and  there  shall  be 
no  more  death,  neither  sorrow,  nor 
crying,  neither  shall  there  be  any 
more  pain  :  for  the  former  things 
are  passed  away. 

Observable  is  that  variety  of  expressions 
which  the  Holy  Ghost  here  makes  use  of, 
to  set  forth  the  excellency  of  the  church  tri- 
umphant by.  1.  She  is  blessed  with  God's 
immediate  presence  and  abode,  of  which 
the  tabernacle  was  a  sign  ;  the  Lord  mani- 
festing himself  in  heaven  unto  his  saints  in 
a  more  immediate  way  than  ever  he  did 
unto  Ihem  here  on  earth.  The  tabernacle 
of  God  is  -with  men  ;  and  to  show  the  per- 
manency of  this  privilege,  it  is  added,  He 
shall  dwell  with  them  ;  after  an  inhabita- 
tion here  by  grace,  shall  follow  a  cohabita- 
tion hereafter  in  glory.  Next  it  is  said,  Thei/ 
shall  be  his  people,  and  he  will  be  their 
God ;  which  must  not  be  so  understood  as 
if  that  relation  did  now  begin  between  them, 
but  the  comfort  of  that  relation  is  now  per- 
fectly understood,  and  they  reap  the  com- 
plete advantage  of  that  covenant-promise, 
whose  sweetness  they  did  only  taste  before. 
2.  Having  described  the  positive  good 
which  the  triumphant  church  shall  eternally 
rest  in  ;  St.  John  next  sets  forth  the  primi- 
tive evils  which  they  shall  evedastingly  be 


freed  from.  All  sorrow,  and  all  the  causes 
of  sorrow,  shall  be  removed  ;  they  shall 
have  no  outward  occasion,  nor  inward  dis- 
position to  weep:  there  shall  be  no  more 
death,  but  immortality  and  eternal  life  ;  nor 
any  more  pain  or  sickness,  but  pleasure  for 
evermore.  Lord!  what  a  sovereign  cordial 
is  this  against  all  our  present  sorrows  and 
sufferings !  to  consider  the  time  is  at  hand 
when  all  tears  shall  be  wiped  from  our  eyes, 
all  sorrows,  and  the  causes  of  sorrow,  ban- 
ished from  our  hearts,  and  everlasting  joys 
shall  possess  our  souls,  and  we  shall  be  with 
our  Lord  for  ever,  to  obey  him  with  vigour, 
to  praise  him  with  cheerfulness,  to  love  him 
above  measure,  to  fear  him  without  torment, 
to  serve  him  without  interruption  or  dis- 
traction, and  be  perfectly  like  unto  him, 
as  well  in  holiness  as  in  happiness,  as  well 
in  purity  as  in  immortality  ! 

5  And  he  that  sat  upon  the  throne 
said,  Behold,  I  make  all  things  new. 
And  he  said  unto  me.  Write  ;  for 
these  words  are  true  and  faitlifiil. 
6  And  he  said  unto  me.  It  is  done. 
I  am  Alpha  and  Omega,  the  begin- 
ning and  the  end.  1  will  give  unto 
him  that  is  athirst,  of  the  fountain  of 
the  water  of  life  freely. 

Note  here,  L  How  these  new  heavens  and 
new  earth  come  to  be  effected  and  made, 
namely,  by  the  omnipotent  power  of  Christ, 
Behold,  I  make  all  things  new  ;  a  good  ar- 
gument to  encourage  us  to  go  unto  Christ 
by  prayer  for  renewing  grace.  Surely  he 
that  makes  new  heavens  can  make  new 
hearts ;  he  that  renews  an  old  world,  can 
renew  us  in  the  spirit  of  our  minds,  and 
make  old  things  pass  away,  and  cause  all 
things  to  become  new.  Next  he  commands 
St.  John  to  write,  that  these  words  set 
down  here,  and  throughout  this  prophecy, 
are  tnie  and  faithful.  We  see  then  that 
the  holy  scriptures  were  written  at  the  Lord's 
command,  and  therefore  from  him  they  do 
derive  their  authority.  Observe,  2.  The 
word  of  assurance  here  uttered  by  Christ, 
for  the  confirmation  of  what  he  had  before 
declared  and  promised.  He  said  unto  mc. 
It  is  done  ;  signifymg  thereby,  that  it  is  as 
certain  as  if  it  was  already  done ;  namely, 
whatever  he  had  promised  relating  to  his 
church's  happiness,  and  all  that  he  had 
threatened  relating  to  her  enemies'  destruc- 
tion ;  let  not  the  church  then  at  any  time 
stagger  in  her  faith.     Observe,  3.  The  title 


Chap.  XXI. 


REVELATION. 


809 


which  Christ  is  pleased  liere  to  resume, 
which  before  was  given  by  himself,  chap.  i. 
8.  /  am  Alpha  and  Omecra,  the  beginning 
and  the  cud ;  to  show,  that  as  he  first  made 
the  world,  so  he  was  now  about  to  put  a 
period  to  it,  and  would  give  to  every  thirsty 
or  believing  soul  an  everlasting  life  in  the 
new  Jerusalem,  which  shall  no  more  decay, 
than  water,  which  is  an  ever-springing 
fountain,  can  be  dried  up. 

7  He  tiiat  overcometh  shall  in- 
herit all  things ;  and  1  will  be  his 
God,  and  he  shall  be  my  son. 

Observe  here,  1.  That  our  desires  of  hap- 
piness must  be  accompanied  with  endea- 
vours after  it,  or  they  will  be  ineffectual ; 
to  thirsting  in  the  former  verse,  he  joins 
overcoming  in  this  verse :  we  must  not 
barely  wish,  but  work  ;  not  only  talk,  but 
fight :  and  not  only  fight  but  overcome  our 
spiritual  enemies  in  fighting,  or  we  are  mi- 
serable ;  how  strong  soever  our  desires  after 
happiness  may  be  supposed  to  be,  without 
proportionable  endeavours  we  can  have  no 
good  ground  of  hope.  Observe,  2.  He 
that  overcometh,  that  is,  he  that  is  over- 
coming, he  that  daily  maintains  the  com- 
bat, though  he  has  not  yet  obtained  a  per- 
fect conquest  over  his  spiritual  enemies,  yet 
he  keeps  the  field  with  sword  in  hand,  re- 
solving never  to  throw  down  his  weapon, 
but  to  die  as  a  conqueror,  rather  than  be 
taken  a  prisoner.  Observe,  3.  The  en- 
couraging promise  given  to  the  conqueror, 
He  shall  inherit  all  things.  Where  note. 
The  extent  and  latitude  of  the  promise,  the 
enjoying  all  things,  that  is,  all  blessings 
and  benefits,  all  joys  and  comforts,  that  are 
requisite  to  make  him  perfectly  and  perpe- 
tually happy.  Note  also,  God's  way  and 
manner  of  dispensing  the  mercy  promised, 
and  that  is,  by  free  gift,  he  shall  inherit  all 
things,  not  merit  any  thing ;  an  inheritance 
is  gratuitum  paterni  amoris  pignns,  an 
estate  freely  given  by  the  father  to  his  chil- 
dren. Observe,  4.  A  superadded  promise, 
J  xvill  he  his  God,  and  he  shall  be  my  son  ; 
that  is,  I  will  give  him  the  manifestation  of 
his  adoption  before  angels  and  men  -.  I  am 
now  his  God,  and  he  is  now  my  son,  but  the 
world  knoweth  it  not ;  they  brand  my  peo- 
ple for  a  generation  of  hypocrites,  and  some- 
times they  call  in  question  their  own  sin- 
cerity, and  their  title  to  the  privilege  of 
adoption  ;  but  at  the  great  day  I  will  pub- 
licly own  them  before  angels  and  men,  and 
make  it  appear  that  I  love  them  as  a  father, 


and  they  shall  live  with  me  as  sons  for  ever 
and  ever:  JIc  that  overcometh,  &c. 

8  But  the  fearful,  and  unbelieving, 
and  the  abominable,  and  murderers, 
and  whoremongers,  and  sorcerers, 
and  idolaters,  and  all  liars,  shall 
have  their  part  in  the  lake  which 
burneth  with  fire  and  brimstone  : 
which  is  the  second  death. 

After  a  description  given  of  the  celestial 
happiness  of  the  righteous  at  the  day  of  judg- 
ment, here  follows  the  eternally  miserable 
condition  of  the  wicked  ;  and  eight  several 
sorts  of  sinners  are  here  summed  up,  who  shal  1 
be  excluded  out  of  heaven,  and  cast  into 
hell,  namely,  {he  fearful,  such  as  dare  not 
own  Christ,  or  for  fear  of  suffering  have  dis- 
owned him,  or  apostatized  and  revolted 
from  him  ;  unbelievers,  such  especially  as 
have  sat  under  the  dispensation  of  the  gos- 
pel, but  have  rejected  our  Lord  Jesus  Christ, 
and  have  refused  to  come  unto  him  that 
they  might  have  life ;  the  abominable, 
such  as  live  in  the  practice  of  sins  against 
nature,  sodomy,  and  such  uncleanness  as 
renders  them  abominable  in  the  sight  of 
God  and  man,  Rofn,  i.  26. ;  rnurderers, 
such  as  destroy  either  the  soul,  body,  or 
good  name,  of  their  neighbours,  especially 
persecutors ;  the  whore  and  her  followers, 
who  are  drunk  with  the  blood  of  the  saints  ; 
■whoremongers  of  all  sorts,  both  spiritual 
and  corporal,  particularly  such  as  are  guilty 
of  uncleanness  in  a  conjugal  state;  sorcer- 
ers, such  as  exercise  witchcraft,  consult 
with  the  devil,  and  trade  with  familiar  spi- 
rits ;  idolaters  of  all  sorts  and  kinds,  such 
as  worship  false  gods,  or  the  true  God  after 
a  false  manner;  covetous  persons,  who  make 
the  world  their  god  ;  and  sensual  persons, 
who  make  their  belly  their  god  ;  lastly,  all 
liars,  those  which  lie  with  the  lip,  and  talk 
falsely ;  those  that  lie  in  their  lives,  as  all  hypo- 
crites do,  whose  practice  gives  their  profession 
the  lie ;  those  who  are  the  inventors  of  thedoc- 
trine  of  lies,  which  is  no  better  than  the  doc- 
trine of  devils;  these,allthese,shall  have  their 
part  in  the  lake  that  burneth  with  fire  and 
brimstone,  that  is,  in  exquisite  torments, 
and  everlasting.  From  the  whole  note,  1. 
How  the  timorous  and  fearful  stand  in  the 
front  of  all  those  vile  sinners,  whose  ways 
lead  down  to  the  chambers  of  death  and 
hell.  Behold  here!  God's  martial  law  ex- 
ecuted upon  cowards  and  renegadoes,  whose 
fear  makes  them  revolt  from  Christ  in  time 
of  danger.  Think  of  this,  all  you  timorous 
and  faint-hearted  professors !  who  cannot 


890 


REVELATION. 


Chap.  XXI. 


bear  the  thought  of  lying  in  a  nasty  dun- 
geon for  owning  Christ,  how  will  you  en- 
dure to  lie  in  a  lake  of  fire  and  brimstone 
for  disowning  of  him!  Is  not  the  little 
finger  of  an  angry  God  heavier  than  the 
loins  of  all  the  tyrants  and  persecutors  in 
the  world  ?  Note,  2.  That  although  eight 
sorts  of  sinners  only  are  here  reckoned  up, 
yet  all  others  who  live  and  die  impenitenlly 
in  any  known  sin,  besides  these,  of  what 
kind  soever,  are  certainly  included,  and 
their  damnation  implied  also,  as  well  as 
these:  for  whoever  lives  in  the  hahitual 
practice  of  any  known  sin,  without  convert- 
ing from  it  unto  God,  is  certainly  in  a  state 
of  damnation.  Note  lastly,  That  the  sins 
here  mentioned  must  not  be  understood  co- 
pulatively,  but  disjunctively  :  we  must  not 
suppose  that  such  as  are  guilty  of  all  the  be- 
fore-mentioned sins,  are  the  persons  threat- 
ened with  hell-fire ;  but  such  as  are  with 
allowance  guilty  of  any  one  of  these,  or  of 
any  other  besides  these,  and  continuing  im- 
penitently  in  lliem. 

9  And  there  came  unto  nie  one  of 
the  seven  angels  which  had  the 
seven  vials  full  of  the  seven  last 
plagues,  and  talked  with  me,  saying, 
Come  hither,  I  will  show  thee  the 
bride,  the  Lamb's  wife.  10  And 
he  carried  me  away  in  the  spirit  to  a 
great  and  high  mountain,  and  show- 
ed me  that  great  city,  the  holy  Jeru- 
salem, descending  out  of  heaven 
from  God,  11  Having  the  glory  of 
God  :  and  her  light  teas  like  unto  a 
stone  most  precious,  even  like  a  jas- 
per-stone, clear  as  crystal  ;  12  And 
had  a  wall  great  and  high,  aiid  had 
twelve  gates,  and  at  the  gates  twelve 
angels,  and  names  written  thereon, 
which  are  the  names  of  the  twelve 
tribes  of  the  children  of  Israel :  13 
On  the  east  three  gates  ;  on  the 
north  three  gates  ;  on  the  south 
three  gates  ;  and  on  the  west  three 
gates.  14  And  tlie  wall  of  the  city 
had  twelve  foundations,  and  in  them 
the  names  of  the  twelve  apostles  of 
the  Lamb. 

St.  John  having  delivered,  before,  a  ge- 
neral account  of  the  saints'  happiness  in 
heaven,  descends  here  to  a  more  paiticular 


description  of  it.  Heaven,  called  the  New 
Jerusalem,  is  represented  by  a  city,  with 
magnificent  gates  and  walls;  and  the 
church,  the  collective  body  of  glorified 
saints,  is  here  calkd  the  Lamb's  wife,  es- 
poused before,  but  the  marriage  solemnized 
now.  Note  here.  That  as  the  earthly  Jeru- 
salem  was  a  type  of  the  church  militant,  so 
the  church  triumphant  is  called  the  New 
Jerusalem,  and  compared  to  a  great  city  for 
the  multitude  of  its  members,  and  styled 
holy,  because  sanctity  is  the  special  quali- 
fication of  those  who  are  the  inhabitants  of 
it.  Note,  2.  The  light  which  is  found  in 
this  city  ;  it  is  not  compared  to  the  light 
of  the  sun,  for  that  is  attended  with  scorch- 
ing heat,  nor  to  the  light  of  the  moon, 
which  is  variable  and  uncertain,  but  to  the 
light  of  precious  stones,  which  is  clear  and 
pure,  and  has  nothing  annoying  in  it.  Note, 
3.  Tiie  great  safety  and  security  of  this 
city,  and  of  all  the  citizens  inhabiting 
therein  :  here  is  a  wall  great  and  high  ; 
walls  are  for  defence,  (called  mxnia  a 
niunicndo,)  and  the  higher  the  wall  the 
greater  the  defence:  God's  omnipotency  is 
as  a  wall,  and  will  be  an  mvincible  bulwark 
about  his  saints  in  heaven  :  nothing  shall 
endanger  them,  nothing  shall  offend  them. 
Note,  4.  Here  are  twelve  gates  for  conveni- 
ency  of  entrance  into  this  city  on  all  sides, 
and  to  give  free  and  easy  access  from  all 
parts,  cast,  west,  north,  and  south  ;  to  sig- 
nify that  the  church  in  heaven  will  be  made 
up  of  persons  coming  from  all  paits,  as 
Christ  foretold.  Matt.  viii.  11.  Ljike  xiii. 
29.  They  shall  come  from  the  east,  &c. 
and  shall  sit  down  with  Abraliam.  The 
triumphant  church  is  a  collective  body  cf 
believers  of  all  nations,  kindreds,  and  peo- 
ple, tongues  and  languages.  Note  lastly. 
That  as  the  names  of  workmen  are  some- 
times set  upon  foundation  stones,  by  which 
it  is  well  known  in  after-ages  who  were  the 
builders;  in  like  manner  it  is  here  inti- 
mated, that  as  the  ancient  Jewish  church 
was  founded  in  twelve  patriarchs,  so  the  lat- 
ter christian  church  in  and  by  twelve  apos- 
tles, Jesus  Christ  himself  being  the  chief  cor- 
ner-stone, or  the  foundation  of  both  ;  he 
hc\u^  fundajncnlianfuudans,  ihey  fuml a- 
victiia  fundala  ;  teaching  us  that  our  faith 
must  be  built  upon  the  doctrine  of  Christ 
and  his  apostles,  and  upon  no  other  doc- 
trine whatsoever,  though  it  has  a  pretended 
stamp  of  infallibility  upon  it. 

15  And  he  that  talked  with  me  had 
a  golden  rccd   to  measure  the  city, 


Chap.  XXI.  REVELATION. 

and  tlie  gates  tliereof,  and  the  wall 
thereof.  W  And  the  city  lieth  four- 
square, ain\  the  length  is  as  large  as 
the  breadth:  And  he  measured  the 
city  with  the  reed,  twelve  thousand 
furlongs:  The  length,  and  the 
hreadtli,  and  the  height  of  it  are 
equal.  17  And  he  measured  the 
wall  thereof,  an  hundred  and  forty 
(aid  four  cubits,  according  to  the 
measure  of  a  man,  that  is,  of  the 
angel. 

Still  St.  John  proceeds  in  the  description 
of  the  heavenly  state,  and  the  church  trium- 
phant in  it  ;  this  is  called  a  citi/,  in  respect 
of  its  magnificent  building,  comely  order, 
and  invincible  strength  ;  a  great  city,  in 
regard  of  its  largeness  and  capaciousness, 
bemg  full  of  glorified  saints  and  angels ;  and 
Jerusalem,  because  uf  that  everlasting  peace 
which  is  there  enjoyed,  as  tlie  Hebrew  word 
signifies  ;  and  here  an  account  is  given  of 
the  measurmg  of  this  great  city  :  we  read 
of  its  measuring  before,  chap.  ix.  but  dif- 
ferently from  its  measuring  now  ;  then  it 
was  measured  by  a  man,  now  by  an  angel  , 
then  by  an  ordinary  reed,  now  by  a  golden 
reed  ;  intimating  the  transcendency  of  the 
state  of  the  church  now  to  what  it  was  before, 
and  representing  the  firmness,  perfection, 
and  greatness,  of  the  New  Jerusalem.  Here 
note,  An  observable  difTerence  in  the  mea- 
suring of  (he  church  militant  and  of  the 
church  triumphant:  the  church  militant, 
upon  a  just  measure  by  the  reed  of  the  word 
is  found  unequal  in  its  parts,  some  parts  of 
it  are  purer  and  better  than  others,  but  in 
the  New  Jerusalem  all  parts  are  equal  in 
perfection  and  purity  ;  the  length  is  as  large 
as  the  breadth,  and  tlie  height  equal  to 
either  :  the  chuich  of  Christ  in  licaven  shall 
be  exceeding  large  and  great,  perfect  and 
complete,  nothing  shall  be  found  irregular 
in  it,  all  things  can  there  endure  the  measur- 
ing reed,  and  abide  the  exactest  trial. 

18  And  the  building  of  the  wall 
of  it  was  o/'jasper  :  and  the  city  wjas 
pure  gold,  like  unto  clear  glass.  19 
And  the  foundations  of  the  wall  of 
the  city  were  garnished  with  all 
manner  of  precious  stones.  The 
first  foundation  ?««*  jasper  ;  the  se- 
cond, sapphire  :  the  third,  a  chalce- 
dony :  the  fourth,  an  emerald  :     20 


801 


The  fifth,  sardonyx  ;  the  sixth,  sar- 
dius  ;  the  seventh,  chrysolite  ;  the 
eighth,  beryl  ;  the  ninth,  a  to|)as  ; 
the  tenth,  a  chrysoprasus ;  the 
eleventh,  a  jacinth  ;  the  twelfth,  an 
amethyst.  21  And  the  twelve  gates 
were  twelve  pearls  ;  every  several 
gate  was  of  one  pearl  ;  and  the 
street  of  the  city  was  pure  gold,  as 
it  were  transparent  glass. 

Some  will  have  all  this  (o  signify  and  re- 
present the  purest  state  of  the  church  here 
upon  earth  ;  but  if  there  shall  be  any  state 
on  this  side  eternity  which  answereth  this 
glorious  representation,  how  much  more 
will  the  perlect  glorious  church  in  heaven 
fully  answer  it ;  What  was  said  of  Jerusa- 
lem of  old  may  be  truly  spoken  of  the  New 
Jerusalem  above,  l^sal.  Ixxxvii.  3.  Very 
excellent  things  are  spoken  of  thee,  thou 
city  of  God;  her  pavement  of  gold,  her 
gates  of  pearl,  her  walls  of  precious  stone, 
denoting  the  durableness  and  permanency 
of  the  saints'  happiness,  the  delight  and 
satisfaction  that  accompany  it,  and  the  re- 
splendent glory  of  it ;  as  gold  excels  all 
metals,  and  is  not  subject  to  corruption,  as 
precious  stones  are  full  of  splendour  and 
glory,  in  like  manner  will  the  mansions  of 
heaven  be  most  glorious,  the  conversation 
there  pure  and  incorrupt,  affording  saints 
such  an  entire  satisfaction  as  entirely  ex- 
ceeds all  that  the  most  rich  and  glorious 
things  of  this  world  can  afford  for  the  gra- 
tification of  the  outward  senses. 

22  And  I  saw  no  temple  therein  : 
for  the  Lord  God  Almighty,  and  the 
Lamb,  are  the  temple  of  it.  23  And 
the  city  had  no  need  of  the  sun,  nei- 
ther of  the  moon,  to  shine  in  it :  for 
the  glory  of  God  did  lighten  it,  and 
the  Lamb  is  the  light  thereof.  24 
And  the  nations  of  them  which  are 
saved  shall  walk  in  the  light  of  it: 
and  the  kings  of  the  earth  do  bring 
their  glory  and  honour  into  it.  25 
And  the  gates  of  it  shall  not  be  shut 
at  all  by  day :  for  there  shall  be  no 
night  there.  2G  And  they  shall 
bring  the  glory  and  honour  of  tl-c 
nations  into  it.  27  And  there  shall 
in  no  wise  enter  into  it  any  thing 
that  defileth,  neither  whatsoever 
worketh   abomination,   or  jnaketh  a 


REVELATION. 


Chap.  XXII. 


lie :  but  they  which   are   written  in 
the  Lamb's  book  of  life. 

Observe  here,  1.  St.  John  declares  that 
the  New  Jerusalem  shall  not  want  either 
tliose  spiritual  supplies  or  natural  advan- 
tages which  Jerusalem  below  stood  in  need 
of;  no  need  of  any  temple  there  for  exter- 
nal worship  and  ordinances  which  it  is  our 
duly  to  wait  upon  God  in  here :  What 
need  of  an  house  of  prayer  for  tham  that 
want  nothing  to  pray  for  ?  What  need  of 
ministers  and  ordinances,  to  teach  them 
whose  knowledge  is  perfected  ?  What  need 
of  sacraments  to  remember  Christ  in  and 
by,  when  they  shall  always  see  Christ  face 
to  face  ?  Again,  what  need  of  the  natural 
light  of  the  sun  and  moon,  where  the  sun  of 
righteousness  for  ever  shineth,  and  where 
God  is  all  in  all  ?  Happy  they  that  enjoy 
him,  for  they  enjoy  all  good  in  him  and  by 
him,  he  being  the  fountain  of  all  goodness  ! 
Observe,  2.  Having  thus  described  the  city, 
St.  John  next  declares  who  shall  be  the  ci- 
tizens, namely,  the  nations  that  are  saved, 
all  believing  Jews  and  converted  Gentiles, 
called  elsewhere  the  general  assembly  and 
church  of  Ihe  first-born,  which  are  a  great 
multitude  ;  these  shall  be  admitted  into  it, 
and  partake  of  the  glory  and  happiness  of 
it ;  and  whereas  it  is  added,  that  kings  do 
bring  their  glory  and  honour  into  it,  this 
is  not  to  be  so  understood  as  if  there  would 
be  a  distinction  in  heaven  between  kings 
and  subjects ;  no,  all  the  saints  there  are 
kings  and  priests  unto  God  ;  neither  is  it 
meant  that  kings  shall  carry  their  earthly 
glory  and  honour  with  them  into  heaven  ; 
but  that  kings  who  shall  be  so  happy 
as  to  go  thither,  shall  see  all  their  hon- 
our and  glory  swallowed  up  in  the  glo- 
ry and  happiness  of  that  place  and  state, 
and  shall  confess  that  all  their  crowns  are 
infinitely  short  of  the  crown  of  glory,  and 
that  their  thrones  are  dunghills  compared 
with  the  dignity  of  this  throne.  Observe, 
3.  It  is  declared  what  perfect  security  and 
peace  the  saints  enjoy  in  the  New  Jerusalem, 
together  with  their  glory,  riches,  and  hap- 
piness ;  this  is  signified,  ver.  25.  The  gates 
shall  not  be  shut  at  all  by  day,  and  there 
is  no  night  to  shut  them  in ;  the  gates 
shall  be  open,  to  show  their  peaceable 
state  and  secure  tranquillity,  without  fear  of 
any  hostile  invasion  or  entry  of  enemies, 
either  by  force  or  fraud  ;  it  is  added,  there 
shall  be  no  night  there,  either  in  a  literal 
or  a  metaphorical  sense,  no  darkness, 
no   interruption   of    happiness,    nor    fear 


of  danger,  nothing  that  can  either  dis- 
turb or  disquiet.  Observe,  4.  Who  the 
persons  are  that  shall  be  everlastingly  de- 
barred the  enjoyment  of  this  happiness— all 
that  have  defiled  themselves  by  lust  and  un- 
cleanness,  every  person  that  hath  not  by 
holiness  of  heart  and  life  separated  himself 
from  sin  and  wickedness,  and  dedicated 
himself  to  God  and  his  service;  nothing 
that  defileth,  nothing  that  worketh  abomi- 
nation ;  no  open  scandalous  sinner,  or  he 
that  maketh  a  lie,  shall  be  admitted  :  to 
tell  a  lie  is  bad,  but  to  make  a  lie  is  much 
worse,  this  is  the  devil's  sin  in  a  special 
manner,  it  is  his  by  temptation,  it  is  his  by 
approbation,  it  is  his  by  practice,  he  is  a 
liar,  and  the  father  of  lies  and  liars  ;  it  were 
well  if  our  customary  liars  would  consider  it. 
The  sum  of  all  is,  '*  That  without  grace  and 
holiness  here,  there  can  be  no  expectation 
of  glory  and  happiness  hereafter;  this  fits 
at  once  for  the  employment  of  heaven, 
and  the  enjoyments  of  heaven,  it  makes 
meet  for  the  inheritance  in  light  ;  and  if  we 
have  not  our  \)xesen\. fruit  unto  holiness, 
our  end  can  never  be  everlasting  life.'" 

CHAP.  XXII. 
A  ND  he  shewed  me  a  pure  river 
of  water  of  life,  clear  as  crystal, 
proceeding  out  of  the  throne  of  God 
and  of  the  Lamb. 

St.  John  in  this  and  the  four  following 
verses,  goes  on  with  the  description  of  the 
heavenly  Jerusalem,  which  he  had  begun 
in  the  former  chapter ;  and  here  we  have 
observable,  1.  The  cily  described,  as  hav- 
ing a  clear  river  running  through  it,  and 
this  of  the  water  of  life:  an  allusion  doubt- 
less to  the  earthly  paradise.  Gen.  ii.  which 
was  well  watered,  without  which  accommo- 
dation no  place  can  be  happy ;  the  heavenly 
paradise  here,  or  Ihe  New  Jerusalem,  is  said 
to  have  a  pure  river  of  water  in  it,  denot- 
ing the  pure  and  unmixed  joys  of  heaven, 
and  those  rivers  of  pleasure  which  are  at 
God's  right  hand  for  evermore.  Here  is 
not  a  well  of  water,  but  a  river,  not  a  mud- 
dy or  feculent  water,  but  clear  as  crystal, 
not  corruptible  or  dead,  but  living  water, 
water  of  life.  Observe,  2.  The  head  or 
spring  of  this  river  declared,  from  whence 
it  doth  arise ;  not  from  the  hills,  which  may 
be  cut  otT,  diverted,  or  dried  up,  but  it  pro- 
ceeds out  of  Ihe  throne  of  God  and  of  the 
Lamb,  and  therefore  can  no  more  fail  than 
God  and  Christ  can  fail ;  no  river  can  fail, 
unless  the  springs  that  feed  it  fail ;  the  saints 


Chap.  XXII. 


REVELATION. 


af)3 


in  heaven  shall  be  refreshed  with  such  con- 
solations as  flow  from  tlie  Father,  Son,  and 
Holy  Spirit,  and  tiieir  comforts  cannot  fail 
until  they  fail.  He  showed  me  a  pure 
river,  Sfc,  proceeding  out  of  the  throne  of 
God. 

2  In  the  midst  of  the  street  of  it, 
and  on  either  side  of  tlie  river,  was 
there  the  tree  of  life,  which  bare 
twelve  manner  of  fruits,  and  yielded 
her  fruit  every  month  :  and  the 
leaves  of  the  tree  were  for  the  heal- 
ing of  the  nations. 

Note  here,  1.  That  as  there  was  a  river 
and  a  tree  of  life  in  the  terrestrial  paradise, 
so  in  allusion  thereunto  both  are  said  to  be 
in  the  heavenly  paradise  ;  behold  here  a 
treeof  such  vast  proportion  and  extent,  tiial 
ils  branches  extend  to  both  sides,  that  ail 
may  receive  benefit  by  it  ;  who  can  this 
agree  with  but  Jesus  Christ,  who  is  called  a 
tree  of  life,  because  from  him  we  have  our 
natural,  our  spiritual,  and  our  eternal  life? 
from  this  tree  do  bud  fortii  all  the  fruits  of 
grace  and  comfort,  and  that  for  all  seasons 
and  conditions.  In  Christ,  1.  Our  souls 
have  all  necessaries  for  food  and  physic. 
Its  leaves  are  for  healing,  as  well  as  its 
fruits  for  food.  2.  All  variety  of  fruits, 
called  here  twelve  jnanner  of  fruits,  that 
is,  variety  of  graces,  and  comforts  of  all 
sorts.  3.  In  him  are  these  fruits  at  all 
times  :  this  tree  bears  fruit  every  month, 
winter  fruits  as  well  as  summer  fruits,  even 
in  the  black  month  of  sickness  and  death. 
Christ  is  continually  distributing  of  his  di- 
vine fulness  to  the  satisfaction  of  his  people; 
he  is  all  in  all,  in  the  enjoyment  of  mercy  ; 
he  is  all  in  all,  in  the  want  of  mercy  ;  he  is 
all,  in  order  to  iiis people's  salvation  ;  and  he 
is  all  in  their  glorification.  Quest.  But  will 
there  be  any  need  either  of  food  or  physic 
in  heaven  ?  if  not,  what  need  of  the  fruits  of 
this  tree  for  food,  or  of  its  leaves  for  heal- 
ing ?  Answ.  We  cannot  suppose  that  in 
the  heavenly  state  there  will  be  any  want 
either  of  meat  or  medicines,  any  hunger  that 
shall  require  food,  or  any  sickness  to  stand 
in  need  of  physic  ;  but  as  food  and  physic 
are  the  instrumental  means  of  the  preserva- 
tion of  natural  life,  without  which  it  will 
certainly  and  suddenly  decay  ;  In  like 
manner  our  Lord  Jesus  Christ  doth  not 
only  give  spiritual  life  unto  his  people,  but 
he  is  the  conserving  cause  of  it,  lie  doth 
maintain,  atid  will  preserve  it,  without  the 


least  decay,  to  all  eternity  :  thus  are  the 
leaves  of  this  tree  for  the  healing  of  the 
nations. 

3  And  there  shall  be  no  more 
curse  :  but  the  throne  of  God  and  of 
the  Lamb  shall  be  in  it  ;  and  his 
servants  shall  serve  him  :  4  And 
they  shall  see  his  face  ;  and  his 
name  shall  be  in  their  foreheads. 
5  And  there  shall  be  no  ni^ht  there  : 
and  they  need  no  candle,  neither 
light  of  the  sun  ;  for  the  Lord  God 
giveth  them  light  :  and  they  shall 
reign  for  ever  and  ever. 

St.  John  has  not  yet  done  with  this  co- 
pious description  of  the  New  Jerusalem, 
but  here  he  closes  it  by  doing  these  two 
things.  1.  He  shows  what  shall  not  be 
found  there  :  there  shall  be  no  curse,  no 
accursed  person,  or  accursed  thing,  no  sin, 
nor  any  thing  sinful,  that  deserves  the  curse  ; 
and  there  shall  be  no  night  there,  no 
daikness  of  ignorance  or  error,  or  darkness 
of  affliction,  temptation,  or  desertion,  no 
night  of  natural  darkness,  no  night  of  spi- 
ritual darkness,  much  less  of  eternal  dark- 
ness, which  is  the  poition  of  the  wicked  : 
farther,  there  shall  be  no  need  of  natural 
light,  the  light  of  the  sun  ;  no  need  of  arti- 
ficial light,  the  light  of  a  candle  ;  no  need 
of  the  spiritual  light  of  the  word  and  ordi- 
nances, all  which  shall  then  and  there  cease. 
2.  He  shows  what  thereshall  be  there,  name- 
ly, 1.  The  throne  of  God  and  the  Lamb, 
that  is,  the  glorious  and  everlasting  presence 
of  God  and  Christ,  as  on  a  throne  of  royal 
majesty,  insomuch  that  the  name  of  the 
city  may  be  Jehovah  Shannnah,  ihe  Lord 
is  there.  2.  It  is  added,  that  his  servants 
shall  serve  him,  that  is,  Ihe  glorious  angels 
and  glorified  saints  shall  continually  stand 
before  him,  and  administer  unto  him,  not 
spend  their  eternity  in  a  perpetual  gazing 
upon  God,  but  executing  his  commands, 
ol)eying  him  with  vigour,  praising  him  with 
cheerfulness,  loving  him  above  measure, 
fearing  him  without  torment,  trusting  him 
without  despondency,  serving  him  without 
lassitude  and  weariness,  without  interruption 
or  distraction,  praising  God,  and  singing 
eternal  hallelujah's  to  the  Lamb  for  ever 
and  ever.  3.  It  is  declared  that  thci/  shall 
see  God's  face,  which  imports  fruition  as 
well  as  vision  of  him,  together  with  a  sweet 
and  satisfactory  delectation  in  him.  St. 
Matt   v.  8.  iteh.  xii.  14.  Blessed  are  the 


894 


REVELATION. 


Chap.  XXII. 


pure  in  heart,  and  holy  in  life,  for  they 
shall  see  God:  that  is,  have  a  clear  and 
apprehensive,  tliongh  not  a  full  and  com- 
prehensive, knowledge  of  him.  4.  His 
7ia?ne  shall  be  in  their  foreheads  :  iiis 
name,  that  is,  his  holy  nature,  his  image 
and  likeness,  by  which  they  shall  be  known, 
as  a  man  is  by  his  name  :  an  allusion  pro- 
bably to  the  high-priest,  who  had  holiness 
to  the  Lord  written  on  his  frontlet ;  or  a 
reflection  upon  the  worshippers  of  the  beast, 
who  have  his  name  on  their  foreheads  ;  in 
like  manner  the  name  of  God  shall  he  on 
his  servants'  foreheads  ;  they  are  thankful  for 
imperfect  lineaments  here,  but  shall  be  satis- 
fied with  his  likeness  then  and  there.  Last- 
ly, It  is  closed  with  this,  thei/  shall  reign 
for  ever  and  ever,  not  for  a  thousand  years, 
as  the  militant  church  is  said  to  reign  on 
earth  after  antichrist's  destruction,  but  for 
eternal  ages,  and  this  not  partially,  but 
fully  and  completely,  when  all  their  spi- 
ritual enemies,  sin,  Satan,  and  the  world, 
yea,  death  itself,  shall  be  put  under  their 
feet,  and  that  for  ever.  From  the  whole 
learn,  That  when  we  are  at  any  lime  de- 
jected upon  the  account  of  our  dark  and  im- 
perfect knowledge,  or  afflicted  upon  the  oc- 
casion of  many  wearisome  nights  and  days 
of  sin  and  sorrow,  of  trouble  and  tempta- 
tion, of  misery  and  desertion,  which  we 
have  here  on  earth,  let  this  meditation  com- 
fort us,  that  the  happy  day  is  coming,  when 
there  shall  be  no  night,  but  an  eternal  sab- 
bath of  rest,  light,  and  life,  with  plenty  of 
all  good  things,  even  fulness  of  Jot/,  and 
rivers  of  pleasure  for  evermore. 

O  Lord,  the  well  of  life  so  pure 
Doth  ever  flow  from  thee. 

And  in  thy  light  thy  saints  are  sure 
Eternal  light  to  see. 
— The  Lord  giveth  them  light,  and  they 
shall  reign  for  ever  and  ever. 

6  And  he  said  unto  me,  These  say- 
ings are  faithful  and  true  :  and 
the  Lord  God  of  the  holy  prophets 
sent  his  anjjel  to  show  unto  his  ser- 
vants the  things  which  must  shortly 
be  done.  7  Behold,  I  come  quickly  ; 
blessed  is  he  that  keepeth  the  say- 
ings of  the  prophecy  of  this  book. 
8  And  I  John  saw  these  things,  and 
heard  ihem.  And  when  I  had  heard 
and  seen,  I  fell  down  to  worship  be- 
fore the  feet  of  the  angel  which 
shewed   me  these  things.     9  Then 


sailh  he  unto  me.  See  thou  do  it 
not  :  for  I  am  thy  fellow-servant, 
and  of  thy  brethren  the  projjhets, 
and  of  them  which  keep  the  sayings 
of  this  book  :  worship  God. 

The  prophetical  part  of  this  book  being 
now  ended,  here  follows  the  conclusion, 
which  is  managed  in  a  way  of  dialogue, 
between  Christ,  the  angel,  and  the  apostle. 
Note  here,  1.  How  the  divine  authority  of 
this  book  is  strongly  asserted,  and  its  excel- 
lences commended  :  These  sayings  are 
faithful  and  true  :  that  is,  all  things  con- 
tained in  this  book  of  prophecies  are  cer- 
tain, and  infallibly  true.  The  Holy  Spirit 
of  God  foresaw  that  this  book  would  be 
more  questioned  than  other  books  of  holy 
scripture,  therefore  he  confirms  the  divine 
authority  of  it  by  an  holy  angel,  and  the 
truth  of  ail  things  in  if,  and  especially  tiiat 
which  relates  to  the  happiness  of  the  saints 
in  heaven,  the  inhabitants  of  the  New  Je- 
rusalem, with  a  frequent  assertion,  viz. 
These  sayings  are  faithful  and  true.  It 
is  added,  they  shall  shortly  be  done  ;  this 
is  spoken  of  the  beginning  of  their  accom- 
plishment, they  shall  begin  to  be  fulfilled, 
and  to  take  effect,  and  shall  receive  their 
full  and  final  accomplishment  in  due  time. 
Behold  here  in  Christ's  omnisciency  an 
evident  proof  of  his  divinity  ;  he  knows  all 
things  to  come,  as  well  as  all  things  past: 
and  whereas  Christ  says,  these  things  shall 
shortly  be  done  ;  we  learn.  That  the  time 
of  the  church's  suffering  is  a  limited  time, 
it  is  a  short  time,  after  which  shall  follow 
an  eternal  deliverance,  and  a  great  reward. 
Observe  farther.  That  Christ  subjoins  a  pro- 
mise and  assurance  of  the  certainty  and  sud- 
denness of  his  coming  to  judgment,  for  the 
support  of  his  church,  during  the  short 
time  of  her  sufferings  and  services.  Behold, 
I  come  quickly  ;  next  he  pronounces  them 
blessed  who  keep  the  word  of  this  book, 
not  only  in  memory  and  profession,  but  in 
practice  and  performance.  Observe  lastly. 
The  sincerity  of  St.  John,  the  penman  of 
this  book  :  he  leaves  here  upon  record  his 
relapse  into  that  error  into  which  he  had 
fallen  before,  chap.  xix.  10.  The  good 
man  relates  his  own  sin  ;  yea,  records  his 
relapse  into  the  same  sin,  once  and  again, 
which,  as  it  discovers  that  he  preferred  the 
glory  of  God  before  his  own  reputation,  so 
it  evidently  declares  that  a  holy  man  may 
possibly  relapse  into  the  same  sin  through 
inadvertency,  or  the  power  of  a  temptation, 
and  how  much  it  is  the  duly  of  every  one 


Chap.  XXII. 


REVELATION. 


895 


that  tliinketh  lie  slandeth,  to  take  heed  lest 
he  fall.  Of  St.  John's  weakness  in  wor- 
sliipping  the  angel,  see  the  notes  on  chap. 
XIX.  10.  as  also  the  angel's  answer,  Worship 
God:  as  much  as  if  he  had  said,  "Thou 
mistakest  the  ohject  of  thine  adoration,  I 
am  a  created  being,  and  can  accept  of  no 
such  homage  as  this,  which  is  peculiarly 
due  to  the  great  Creator." 

10  And  he  saith  unto  me.  Seal 
not  the  sayings  of  the  prophecy  of 
this  book  ;  for  the  time  is  at  hand. 
1 1  He  tliat  is  unjust,  let  him  be  un- 
just still  :  and  he  which  is  filthy,  let 
him  be  filthy  still  :  and  he  that  is 
righteous,  let  him  be  righteous  still  : 
and  he  that  is  holy,  let  him  be  holy 
still. 

Observe  here,  1 .  A  strict  charge  given 
unto  St.  John,  not  to  seal  or  close  up  the 
words  of  this  prophecy,  but  to  publish  and 
make  it  known  for  the  use  and  benefit  of 
the  church,  for  which  reason  this  book  is 
called  a  revelation  :  Seal  not  the  sat/ings 
of  the  prophecy  of  this  book.  Where 
mark.  That  although  this  book  be  the  ob- 
scurest part  of  the  scripture,  yet  it  is  Christ's 
command  that  it  should  not  be  concealed 
from  the  knowledge  of  the  people :  how  sa- 
crilegious then  is  the  practice  of  the  church 
of  Rome  in  robbing  the  common  people  of 
all  the  scriptures,  locking  them  up  in  an  un- 
known tongue,  and  forbidding  the  people 
to  read  the  same !  Observe,  2.  How  the 
Holy  Ghost  here  pre-occupates  an  objection, 
which  St.  John  might  be  ready  to  make, 
"  If  I  seal  not  up,  but  make  known  this 
prophecy,  the  wicked  men  of  the  world, 
persecutors  especially,  will  be  made  worse 
by  it;  they  will  be  unjust  still,  and  filthy 
still,  and  more  so  than  ever:"  Be  it  so,  says 
he,  yet  the  righteous  will  be  more  confirmed 
in  their  course  of  obedience  :  and  such  as 
are  holy,  will  be  holy  still,  and  such  as  are 
righteous,  will  be  righteous  still.  There  is, 
we  see,  a  dangerous  perseverance  in  sin,  as 
well  as  a  desirable  perseverance  in  grace  and 
holiness ;  let  him  that  is  unclean  be  unclean 
still.  Where  mark,  this  is  no  permission, 
much  less  a  persuasion,  to  sin,  but  a  dread- 
ful threatening  or  commination,  that  such  as 
give  up  themselves  to  sinning,  shall  be  ju- 
dicially given  up  by  God  to  sin  as  a  punish- 
ment; such  a  liberty  as  this  to  sin,  is  the 
worst  of  bondage.  Again,  he  that  is  holy, 
let  him  be  holy  still ;  the  words  carry  with 
thera  not  only  the  force  of  a  command, 


and  the  direction  of  a  rule,  but  the  sweet- 
ness of  a  promise,  and  a  gracious  privilege 
that  they  shall  persevere  in  holiness  unto 
the  end. 

12  And  behold,  I  come  quickly; 
and  my  reward  is  with  me,  to  give 
every  man  according  as  his  work 
shall  be. 

The  former  verses  contained  a  dialogue  or 
interlocutory  discourse  between  the  angel 
and  St.  John  :  here  Christ  begins  to  speak, 
and  continues  his  speech  to  the  middle  of 
the  20th  verse,  wherein  he  declares,  that  it 
will  not  be  long  before  he  comes  to  judge 
the  world,  to  give  unto  those  who  are  good 
everlasting  happiness,  and  to  them  that  are 
evil  everlasting  punishment.  Here  observe, 
1.  an  excitation,  Be/;o/r/.'  2.  The  celes- 
tial object,  Christ  Jesus,  I  come  quickly. 
And,  3.  The  end  of  his  coming.  My  re- 
■ward  is  with  me  to  render  unto  every  one 
according  to  his  works.  Learn  hence,  1. 
That  the  notices  of  our  Lord's  coming  to 
judgment,  are  usually,  in  scripture,  ushered 
i.n  with  great  solemnity,  with  a  mark  of  at- 
tention and  observation ;  this  word.  Behold, 
is  generally  prefixed  and  set  before;  thus, 
Jude  7.  Behold!  the  Lord  comelh  with 
ten  thousand  of  his  saints,  to  execute 
Judgtncnt  upon  all.  So  the  apostle  James 
gives  an  awful  admonition.  Behold!  the 
Judge  standcth  before  the  door,  ready  to 
pass  a  final  sentence.  And  St.  John  in  this 
book  of  the  Revelation  seldom  speaks  of 
Christ's  coming,  but  he  breaks  forth  into 
an  ecstasy  of  admiration  :  Behold !  he 
Cometh  xvith  clouds,  and  every  eye  shall 
see  him,  and  they  which  pierced  him. 
Learn,  2.  That  the  special  distribution  of 
rewards  and  punishments  is  reserved  until 
the  second  coming  and  appearance  of 
Jesus  Christ :  My  reward  is  with  me  to 
give  to  every  man  according  to  his  work. 
Learn,  3.  That  it  is  our  wisdom  and  duty 
to  represent,  by  actual  and  solemn  thoughts, 
the  certain  and  speedy  coming  of  Christ  to, 
the  righteous  judgment  of  the  world  ;  I 
come ;  behold,  I  come ;  behold,  I  come 
quickly,  to  render  unto  every  ?nan  accord- 
ing to  his  works. 

13  I  am  Alpha  and  Omega,  the 
beginning  and  the  end,  the  first  and 
the  last.  14  Blessed  are  they  that 
do  his  commandments,  tliat  they 
may  have  right  to  the  tree  of  life, 
and  may  enter  in  through  the  gates 
into  the  citv. 


896 


As  if  Christ  had  said,  *'  I  am  the  eternal 
God,  the  first  cause  and  the  last  end  of  all 
things  :  I  first  made  the  world,  and  I  will 
at  last  put  a  period  to  it ;  and  when  lime 
shall  be  no  more,  they  shall  for  ever  be 
happy  in  the  enjoyment  of  me,  who  have 
here  obeyed  me,  and  lived  in  conformity  lo 
my  doctrine  and  example ;  they  shall 
through  holiness  enter  the  gates  of  the  New 
Jerusalem,  that  glorious  city,  having  the 
tree  of  life  in  it  •,  present  blessedness,  as 
well  as  future  happiness,  belongs  to  those 
that  obey  God's  will,  and  keep  his  com- 
mandments ;  Blessed  are  they,  and  bless- 
ed for  ever  shall  they  be." 

15  For  without  are  dogs,  and  sor- 
cerers, and  whoremongers,  and  mur- 
derers, and  idolaters,  and  whoso- 
ever loveth  and  niaketh  a  lie. 

Without,  ^^x'S.i  is,  without  the  gates  of  the 
city  of  the  New  Jerusalem,  are  all  filthy  and 
unclean  sinners,  all  cruel  and  bloody  perse- 
cutors, all  raging  and  furious  enemies  to  me 
and  my  people,  all  idolaters  and  all  liars  ; 
these  shall  be  shut  out  of  heaven,  as  dogs 
are  shut  out  of  the  house;  and  shut  into 
hell,  to  be  imprisoned  with  devils  and  dam- 
ned spirits,  and  that  everlastingly,  to  lie  for 
ever  in  that  mysterious  fire,  whose  strange 
property  it  is  always  to  torture,  but  never 
to  kill,  or  always  to  kill  but  never  to  con- 
sume :  they  would  die  but  they  cannot  die  5 
they  seek  for  death,  but  cannot  find  it ; 
they  desire  it,  but  it  flies  from  them. 

16  I  Jesus  have  sent  mine  angel  to 
testify  unto  you  these  things  in  the 
churches.  I  am  the  root  and  the 
offspring  of  David,  and  the  bright 
and  morning  star. 

Observe  here,  1.  That  the  Lord  Jesus 
Christ  is  the  author  of  this  Revelation,  and 
owneth  it  to  be  his  ;  the  angel  did  but  de- 
clare It,  St.  John  did  but  write  it,  Christ 
himself  was  the  inditer  of  it :  they  were 
not  the  inventions  of  St.  John,  nor  the 
sayings  of  the  angel,  but  the  revelation  was 
Christ's  ;  which  leaves  all  men  inexcusable 
who  believe  not  the  same,  but  question  the 
divine  authority  thereof.  Observe,  2.  The 
titles  here  by  Christ  given  of  himself,  1. 
The  root  of  David,  that  is,  as  God,  from 
whom  by  creation  David  and  all  mankind 
had  their  being,  and  did  spring.  2.  The 
offspring  of  David,  according  to  his  hu- 
manity ;  Christ  as  God  was  the  root  of 
David  :  but  considered  as  man,  David  was 


REVELATION.  Chap.  XXII. 


the  root  of  Christ,  Isa.  xi.  1.  There  shall 
come  forth  a  rod  out  of  the  stem  of  Jesse, 
and  a  branch  shall  grow  out  of  his  roots. 
3.  Christ  styles  himself  the  bright  morning 
star,  that  is,  the  light  of  the  world,  enlight- 
ening and  enlivening  the  new  creation  ;  the 
fountain  of  all  knowledge,  grace,  and  com- 
fort, on  earth,  and  of  all  glory  and  happi- 
ness in  heaven.  As  the  morning  star  first 
brings  light  to  the  world,  so  Christ  first 
published  the  light  of  the  gospel,  and  now, 
by  this  revelation,  gives  a  superadded  light 
to  his  people,  informing  them  what  shall 
befall  his  church  until  his  second  coming 
to  judgment. 

17  And  the  Spirit  and  the  bride 
say,  Come.  And  let  him  thathear- 
eth  say,  Come.  And  let  him  that 
is  athirst,  come  ;  And  whosoever 
will,  let  him  take  the  water  of  life 
freely. 

Observe  here,  1.  The  persons  mentioned. 
The  Spirit  and  the  bride ;  by  the  Spirit 
understand  the  Holy  Ghost,  and  by  the 
bride,  the  whole  Catholic  church  in  gene- 
ral, both  in  heaven  and  earth,  and  every 
true  believer  in  particular.  Behold  how 
the  Spirit  speaks  in  the  bride,  and  how  the 
bride  speaks  from  and  by  the  Spirit.  Christ 
by  his  spirit  is  present  with  her,  by  his  in- 
fluence he  is  assistant  to  her.  Observe,  2. 
The  title  here  given  to  the  church,  she  is 
called  Christ's  bride,  and  he  elsewhere  call- 
ed her  bridegroom  :  now  this  title  of  a  bride 
given  to  her,  is,  1.  A  title  of  eminency  and 
excellency,  and  stands  in  opposition  to 
adultery  ;  she  is  a  bride,  not  a  ivhore;  the 
false  church  is  not  a  bride,  but  the  ivhore, 
and  so  often  called  :  she  desires  not  Christ's 
coming,  no  more  than  an  adulteress  desires 
the  return  of  her  husband  ;  but  the  bride, 
being  a  chaste  virgin,  longs  for  it.  2.  As 
the  word  bride  is  a  word  of  excellency,  as 
it  stands  in  opposition  to  adultery  ;  so  is  it  a 
word  of  extenuation  and  diminution,  as  it 
stands  in  a  distinction  from  matrimony  and 
complete  marriage ;  it  is  the  bride,  not  a 
married  wife.  The  saints  are  qonlracted  to 
Christ  in  this  world  ;  the  marriage  is  near, 
and  shall  be  consummated  in  the  next.  A  bride 
is  a  spouse  on  the  confines  of  marriage,  near 
the  approaches  of  the  conjugal  solemnity. 
Blessed  be  God  !  it  will  not  be  long  be- 
fore Christ  and  hischurch.  Christ  and  every 
believer,  who  are  now  betrothed  and  espous- 
ed, shall  be  fully  and  completely  married, 
and  in  the  perfect  enjoyment  of  each  other. 


Chap.  XXU. 


REVELATION 


897 


Observe,  3.  The  affection  which  this  hridc 
ex  presses  towards  lier  bridegroom  ;  slie  says, 
Couic,  she  passionately  and  impalienlly  de- 
sires, and  vehemently  longs  for  his  coming. 
Come,  is  a  word  of  invitation  ;  "  I  pray 
come,  it  is  my  earnest  suit  and  request  that 
thou  wouldest  come."  Learn  hence,  That 
the  glorious  coining  and  appearance  of  Je- 
sus Christ  to  judgment,  is  vehemently  de- 
sired and  earnestly  longed  for  by  all  be- 
hevors.  The  Spirit  in  the  bride,  and  the 
bride  by  the  Spirit,  say,  Coine.  Observe, 
4.  The  invitation  of  access  returned  by 
Christ,  the  bride  says.  Come ;  says  Christ, 
Jjet  him  that  is  atliirst  come  ;  we  must 
first  come  to  Christ  by  faith  and  repentance, 
before  we  can  ever  desire  Christ's  coming 
to  us  by  death  and  judgment.  Observe 
lastly.  The  intimation  given  by  Christ  of  a 
gracious  acceptance,  and  a  grateful  en- 
tertainment :  Whoever  will,  let  him  take  of 
the  -water  of  life  freely.  Here  note,  i . 
The  benefit  mentioned  or  Ihc  mercy  ofter- 
ed,  water  of  life,  all  grace  here,  and  glory 
hereafter  ;  grace,  as  it  leads  to  glory,  and 
glory  as  it  follows  upon  grace :  grace 
carries  life  in  the  bosom  of  it,  even  eter- 
nal life.  Note,  2.  The  persons  to  whom 
this  benefit  is  offered  and  tendered,  that  is, 
Xo  xuhosoeverwill :  to  show  that  salvation 
is  not  forced  upon  us  against  oiir  wills,  but 
bestowed  upon  us  in  the  use  of  our  facul- 
ties, and  in  the  exercise  of  our  own  endea- 
vours ;  we  are  the  subjects  of  this  willing- 
ness, but  God  is  the  author  of  it,  Psal.  ex.  3. 
Certnm  est  nos  velle,  cum  volumus  ;  sed 
Deus  facit  ut  velimus  ;  prcsbendo  vires 
efficncissimas  voluntati  :  says  St.  Austin. 
Note,  3.  The  offer  itself,  let  him  take  it 
freely  ;  grace  is  the  free  gift  of  God,  as 
well  as  eternal  life.  Such  is  God's  muni- 
ficence and  royalty,  that  he  will  not  sell 
his  good  things  ;  if  he  did,  such  is  our  in- 
digence and  poverty  that  we  could  never 
buy  them  ;  therefore,  says  God,  ta/ce  freely. 
Yet  must  we  understand  it  only  of  a  free- 
dom from  merit,  not  a  freedom  from  endea- 
vour. God's  offers  in  the  gospel  are  condi- 
tional ;  he  proffers  his  Son,  and  all  good 
with  him,  but  upon  condition  of  our  accept- 
ance on  his  own  terms.  Let  none  then  strait- 
en the  grace  of  God,  where  he  has  enlarged 
it.  If  a  man  has  a  mind  to  keep  his  sins,  he 
shall  have  no  mercy,  be  they  never  so  small ; 
but  if  he  be  willing  to  leave  his  sins,  and  to 
accept  an  offered  Saviour,  as  offered,  lie  shall 
not  be  excluded  from  mercy,  be  they  never 
so  great  ;  for,  says  Christ,  Whosoever  ti-ill 
!ct  him  take  of  the  vatcr  of  I  iff  freely. 
VOL.    II 


18  For  I  testify  unto  every  man 
that  heareth  tlic  words  of  the  pro- 
phecy of  this  book,  If  any  man  shall 
add  unto  these  things,  God  shall 
add  nnto  iiini  the  j)higiies  that  are 
written  in  this  book  :  11)  And  if 
any  man  shall  take  away  from  the 
words  of  the  book  of  this  prophecy, 
God  shall  take  away  his  part  out  of 
the  book  of  life,  and  out  of  the  holy 
city,  and  from  the  ti)ings  which  are 
written  in  this  book. 

Here  we  have  a  dreadful  commination 
and  severe  threatening  denounced  by  Christ, 
against  all  such  as  shall  add  any  thing  to 
the  scriptures  in  general,  and  to  this  pro- 
phecy in  particular ;  not  by  way  of  true 
interpretation,  but  e\{\\Qt  formally,  by  join- 
ing any  thing  to  be  received  as  scripture 
wliich  God  never  revealed  to  be  such  ;  or 
virtually,  by  putting  such  a  sense  ana 
meaning  upon  scripture  as  God  never  in- 
tended, and  the  words  cannot  rationally 
bear.  Almighty  God  here  declares,  that  he 
will  add  to  such  his  plagues,  and  shut 
tliem  out  of  the  holy  city,  the  New  Jerusa- 
lem, the  kingdom  of  heaven  -.  and  if  so, 
learn  we  what  great  guilt  the  church  of 
Rome  contracts,  and  what  a  dreadful  curse 
she  lies  under,  by  making  oral  tradition  of 
equal  authority  with  the  scriptures,  and  by 
adding  new  articles  of  faith,  new  points  of 
doctrine:  which  is,  in  efltct,  to  accuse 
God  of  ignorance  or  inadvertency.  True, 
the  doctrine  of  Christianity  is  a  tradition  ; 
it  was  delivered  by  Christ  to  the  apostles, 
and  by  the  apostles  to  their  successors  ;  but 
now  they  being  long  since  dead,  we  cannot 
receive  from  them  the  doctrine  of  life  by 
word  of  mouth,  but  must  stick  to  the  scrip- 
tures or  written  word,  for  these  things  were 
written  for  our  sake.  But  if  any  tnan 
shall  add  unto  these  things,  God  shall 
add  unto  him  the  plagues  that  are  •writ- 
ten in  this  book.  We  reject  not  all  tradi- 
tions, because  scripture  itself  is  a  'radition  ; 
but  we  blame  the  church  of  Rome,  and 
deservedly  sure,  for  making  her  private  un- 
written traditions  of  equal  authority  with 
the  scriptures,  and  for  urging  that  they 
ought  to  be  received  pari  pietatis  affcctu, 
with  the  same  pious  affection  with  which 
we  receive  the  holy  scriptures.  And  thus 
they  set  their  post  by  God's  post,  and  equal 
their  traditions  with  the  doctrines  of  faith  : 
their  opinion  is  bad,  but  their  practice  is 
worse;  for  they  value  their  own  traditions 
3   M 


898 


above  the  scriptures,  and  prefer  them  before 
the  scriptures  ;  tliey  never  called  their  own 
traditions  "  a  nose  of  wax,  a  dead  letter,  a 
dumb  rule,  an  obscure  doctrine  ;"  but  in 
this  manner  have  they  stigmatized  tiie  holy 
scriptures;  and  howthey  will  escape  Christ's 
severe  commination  here  before  us,  for  add- 
ing to,  and  taking  from,  the  word  of  God, 
concerns  them  to  look  to  it ;  for  they  must 
certainly  answer  for  it  at  the  barofGod, 

20  He  which  testifieth  these  things 
saith.  Surely  I  come  quickly  ; — 

That  is,  Jesus  Christ,  the  faithful  and  true 
Witness,  from  whom  St.  John  received  this 
revelation,  as  he  formerly  had  done  the  holy 
gospel,  saith.  Surely  J  come  quickly. 
Where  note,  1.  That  this  prophecy  or  pro- 
Miise  of  Christ's  second  coming  to  judge  the 
world,  is  here  left  as  Christ's  last  word  upon 
record ;  it  is  almost  the  last  word  in  the 
Bible,  doubtless,  that  it  might  be  seriously 
minded,  and  frequently  remembered  by  us. 
Christ  had  in  this  chapter  twice  before, 
namely,  at  vcr.  7.  and  12.  testified  that  he 
came  quickly  ;  yet  he  repeats  it  here  again, 
to  excite  us  to  prepare  for  it,  and  to  live 
continually  in  the  expectation  of  it.  Note, 
That  as  Christ  has  three  several  times  in 
this  chapter  given  us  the  assurance  of  the 
certainty  of  his  coming,  so  he  prefixes  an 
Ecce,  or  Behold,  before  it.  Behold!  [ 
come  quickly  ;  and  here  he  prefixes  the 
word  surely  before  it,  Surely  I  come  quick- 
ly, to  awaken  the  security,  and  leave  the 
incredulity  of  sinners  without  excuse,  who 
live  as  if  they  did  not  believe  any  such  day 
would  come. 

Amen,  Even  so,  come,  Lord  Jesus. 

To  the  fore-mentioned  assurance  of  the 
certainty  of  our  Saviour's  coming,  St.  John, 
in  the  name  of  the  whole  church,  subjoins 
a  hearty  Amen,  an  earnest  wish,  a  passion- 
ate desire  and  longing  for  our  Lord's  com- 
ing, saying,  Even  so,  come.  Lord  Jesus, 
as  thou  hast  promised,  and  thy  people  long 
expected.  Learn  hence,  1.  That  the  com- 
ing of  Christ  to  judgment  is  a  truth  firmly 
believed,  and  earnestly  desired  by  all  good 
christians.  St.  John  here,  in  the  name  of 
the  church,  takes,  as  it  were,  the  word  out 
of  Christ's  mouth,  like  a  quick  echo,  and 
presently  improves  the  promise  into  a  pray- 
er. Christ's  farewell  word  to  his  church  is, 
I  come  quickly  ;  the  church's  farewell  suit 
to  Christ  is,  Come  Lord  Jesus,  come,  quick- 
ly.    2ucst.    But  why  is   Christ's  second 


REVELATION.  Chap.  XXIl. 

coming  so  exceedingly  desired  by  his 
church  and  children  ?  Answ.  For  finish- 
ing the  days  of  sinning,  and  destroying'  the 
works  of  Satan;  for  accomplishing  the  num- 
ber of  his  own  elect,  and  for  hastening  his 
kingdom  ;  for  freeing  the  creature  from  sub- 
jection to  vanity  ;  for  manifesting  the  glory 
of  his  justice  and  mercy,  and  for  putting  his 
saints  into  the  full  and  final  possession  of 
their  promised  inheritance.  Learn,  2.  That 
it  is  the  unfeigned  desire  of  God's  faithful 
servants,  to  have  the  full  fruition  of  Jesus 
Christ ;  this  is  the  habitual  desire  of  their 
hearts,  that  Christ  would  come,  and  receive 
them  to  himself,  though  at  the  same  time 
they  may  tremble  at  some  circumstances  of 
his  coming  :  there  is  a  degree  of  sinful  bon- 
dage, which  hinders  much  our  spiritual 
confidence  and  boldness;  but  the  more  holy 
we  are,  the  more  emboldened  we  shall  be 
against  the  day  of  judgment. 

21  The  grace  of  our  Lord  Jesus 
Christ  be  with  you  all.     Amen. 

This  is  an  epistolary  conclusion,  used  al- 
most in  all  the  epistles  of  the  New  Testa- 
ment, and  so  here,  because  this  prophecy 
was  in  the  manner  of  an  epistle  directed  to 
the  churches.  St.  John  began  this  epistle 
with  this  salutation,  chap.  i.  4.  and  so  ends 
with  it  here;  he  knew  there  would  be  a 
long  tract  of  time  intervening  between  the 
giving  of  the  promise  and  the  fulfilling  of 
it,  between  the  bride's  making  herself  ready, 
and  the  day  wherein  the  marriage  was  to  be 
solemnized  ;  he  well  knew  that  before  the 
consummation  of  all  things,  there  were  many 
sad  dispensations  which  the  churches  would 
certainly  meet  with,  many  false  doctrines 
would  be  spread,  many  duties  to  be  per- 
formed, many  afflictions  to  be  endured,  all 
which  would  require  an  extraordinary  assist- 
ance and  special  grace ;  therefore  he  prays  that 
the  grace  of  our  Lord  Jesus  Christ  may  be 
with  them  all ;  teaching  us  incessantly 
to  desire  for  ourselves,  and  to  crave  for 
others  the  auxiliary  aids  of  divine  grace,  to 
enable  to  the  acceptable  performance  of 
every  duty,  and  to  the  patient  enduring  of 
every  trial.  The  greatest  mercy  that  can 
be  wished  to  any,  or  that  any  can  wish  for 
themselves,  is  the  grace  of  God,  to  excite 
and  quicken  us  to  our  duty,  and  to  assist 
and  help  us  in  the  performance  of  it ;  and 
accordingly  St.  John  shuts  up  this  book, 
and  therewith  the  canon  of  the  whole  scrip- 
ture, in  these  words.  The  grace  of  our  Lord 
Jesus  Christ  be  with  you  all.     Amen. 


THE  END. 


I'RINT!  P  BY  .K  H.  AND  C  ClIILDS,  BUNGAY. 


DATE  DUE 

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